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Sunday, 23 September 2012

Hazrat Baba Fariduddin Masood Ganjshakar


Urdu: حضرت بابا فریدُ الدین مسعوُد گنج شکر
Silsila: Chishtia
Date of Wisaal: 1265 A.D.
Date of Urs: 5th, 6th and 7th of Muharram (Islamic Date)
Address:
Pakpattan, Punjab, Pakistan
Description:
Hazrat Baba Fariduddin Masood Ganjshakar Persian (1173-1266) or (1188 (584 Hijri) - May 7, 1280 (679 T-lijri)), commonly known as Baba Farid was a 12th century Sufi preacher and saint of Chishti Order of South Asia.
Farid is generally recognized as the first major poet of the Punjabi language and is considered one of the pivotal saints of the Punjab region. Revered by Muslims and Hindus, he is also considered one of the fifteen Sikh Bhagats within Sikhism and his works form part of the Guru Granth Sahib, the Sikh sacred scripture.

Life and Genealogy

Baba Fareed was born in 1188 or 1173 CE (584 Hijri) at Kothewal village, 10 km from Multan in the Punjab region of Pakistan, to Jamal-ud-din Suleiman and Maryam Bibi (Qarsum Bibi), daughter of Sheikh Wajih-ud-din Khojendi. He was a descendant of Farrukh Shah Kabuli, the King of Afghanistan.
He was the grandson of Shaykh Shoaib who was the grandson of Farrukh Shah Kabuli, the king of Kabul and Ghazni. When Farrukh Shah Kabuli was killed by the Mongol hordes invading Kabul, Farid's grandfather Shaykh Shoaib left Afghanistan and settled in the Punjab in 1125.
Farid's genealogy is summarized below:
  • Umar Bin Khattab, second Caliph
  • Abdullah Bin Umar
  • Nasir
  • Sulaiman
  • Adham, King of Balkh and Bukhara
  • Ibrahim Bin Adham aka Abou Ben Adham
  • Ishaq
  • Abul Fatah
  • Abdullah Waa'iz Kobra
  • Abdullah Waa'iz Soghra
  • Masood
  • Sulaiman
  • Ishaq
  • Mohammad
  • Naseeruddin
  • Farrukh Shah Kabuli, King of Afghanistan
  • Shahabuddin Kabuli
  • Mohammed
  • Yousuf
  • Ahmed, died fighting Hulagu Khan
  • Shoaib
  • Jamaluddin Sulaiman
  • Baba Fareed
Baba Farid received his early education at Multan, which had become a centre for education; it was here that he met his master murshid, Qutbuddin Bakhtiar Kaki, a noted Sufi saint, who was passing through Multan, from Bagdad on way to Delhi. Upon completing his education, Farid left for Sistan, and Kandahar and went to Mecca for the Hajj pilgrimage aged 16.
Once his education was over, he shifted to Delhi, where he learned the doctrine of his Master, Qutbuddin Bakhtiar Kaki. He later moved to Hansi, Haryana. When Qutbuddin Bakhtiar Kaki died in 1235, Farid left Hansi, and assumed the role of spiritual successor of his Master, though he settled not in Delhi but in Ajodhan (the present Pakpattan, Pakistan). On his way to Ajodhan and passing through Faridkot, he met the 20-year old, Nizamuddin Auliya, who went on to become his disciple, and later his successor (khalifa).
Baba Farid married Hazabara, daughter of Sultan Nasiruddin Mahmud. He died on 5th of Muharram, Tuesday, 7 May 1266 CE (679 Hijri) during Namaz. His darbar is in Dera Pindi, and his name is Khawaja Shaikh Muhammad Paak Ghareeb Nawaz. His epitpah reads, "There is only one Fareed, though many spring forth from the bud of the flower".
His descendants, also known as Fareedi, Fareedies and Faridy, mostly carry the name Farooqi, can be found in India, Pakistan and the Diaspora.

Poetry

  • Fareed, this world is beautiful, but there is a thorny garden within it.
  • Fareed, do not turn around and strike those who strike you with their fists.
  • Fareed, when there is greed, what love can there be? When there is greed, love is false.
Farid Kaaley maindey kaprey, kaala mainda wais,

Gunahan Bharehan main pheraan, Lok kahain dervish
TRANSLATION: Laden with my load of misdeeds, I move about in the garb of black garments. And the people see me and call me a dervish.
Galian chikkar door ghar, naal payarey neouney,

challaan tey bhijjay kambli, rahan ta jaaey neouney
TRANSLATION: My promise with my love, a long way to go and a muddy lane ahead If I move I spoil my cloak; if I stay I break my word.

Legacy

One of Farid's most important contributions to Punjabi literature is his development of the language for literary purposes. Whereas Sanskrit, Arabic, Turkish and Persian had historically been considered the languages of the learning, the elite and in monastic centers, Punjabi was generally considered a lesser refined folk language. Although earlier poets had written in a primitive Punjabi, there was little beyond Punjabi literature besides the range of traditional and anonymous ballads. By using Punjabi as the language of poetry, Farid laid the basis for a vernacular Punjabi literature that would be developed later.
Amongst, famous people who visited his shrine over the centuries, are famous scholar-explorer, Ibn Battuta, who visited in 1334, and Founder of Sikhism, Guru Nanak Dev, who met then head of the shrine, Sheikh Ibrahim, twice, and his meeting lead to the incorporation of 122 verses, and four poems of Baba Farid, in Sikh Holy Book, Guru Granth Sahib, by the fifth Sikh Guru, Arjan Dev in 1604.
The city of Faridkot bears his namesake. According to legend, Farid stopped by the city, then named 'Mokhalpur', and did penance for 40 days, near the fort of King 'Mokhal'. The king was said to be so impressed by his presence that he named the city, after Baba Farid, which today is known as 'Tilla Baba Farid'. The festival 'Baba Sheikh Farid Aagman Purb Mela' is celebrated in September, each year, commemorating his arrival in the city. Ajodhan was also renamed as Farid's 'Pak Pattan', meaning Pure City, which in time became its present name, though some sources suggest, it comes from its another meaning, 'Holy Ferry'.
'Faridia Islamic University', at Sahiwal, Pakistan is named after him, and in July 1998, the Punjab Government in India, established the Baba Farid University of Health Sciences at Faridkot, the city which itself was named after him.
According to a legend, it was his mother, who inspired young Farid towards prayer, by placing Shakar (sugar) under his prayer mat, and when she didn't, Farid found the sugar nevertheless, this episode gave him an unmistakable spiritual fervour and later the name, Ganj-i-Shakar, meaning 'Treasure of Sweetness' (Shakar). Shaikh Shoaib was nephew of Sultan Mahmud Ghaznavi.

His Shrine

His mazar (shrine) is located in Pakpattan. Khawaja Nizamuddin Aulia constructed his tomb. The mazar has two doors, namely Noori darwaza and Bahishti darwaza. Bahishti darwaza opens once a year and during the fair, thousands of people pass through this doorway. The door itself is made of silver, and floral designs are laid in gold sheet. Thousands of devotees come to visit the shrine daily from within the country and from abroad. His urs (death anniversary) is celebrated every year on the 5th, 6th and 7th of Muharram.

SHAJRA-E-NASAB OF HAZARAT PIR BABA R.A

Syed Ali Tirmizi (Almaaroof Pir Baba) (Roza Mubarak at Buner) Son of Syed Qanbar Ali Son of Syed Ahmad Noor Son of Syed Jafer Almaroof Yousaf Noor Son of Syed Muhammad Noor Bakhsh Termezi Son of Syed Ahmad Begham Son of Syed Ahmad Ali Shah Bidaq Son of Syed Ahmad Mushtaq Son of Syed Shah Ayub Abu Turaab Son of Syed Hameed ud Deen Son of Syed Mehmood Son of Syed Ishaq Son of Syed Usman Son of Syed Jafer Son of Syed Umar Son of Syed Muhammad Shah Son of Syed Hasam ud Deen Son of Syed Shah Nasir Khisro Son of Syed Jalal ud Deen Ganj ul Ilam (known as Syed Jalal-e-Bukhari Sahab) Son of Syed Amir Ali Son of Syed Abdul Rahim Son of Syed Mehmood Makki Son of Syed Muhammad Shah Son of Imam Ali Naqi Son of Imam Muhammad Taqi Son of Imam Ali ibne Moosa Raza Son of Imam Moosa Kazim Son of Imam Jafer Saadiq Son of Imam Muhammad Baqir Son of Imam Ali Zain ul Aabideen Son of Imam Hussain A.S Son of Ali ul Murtaza A.S wa Syeda Fatima A.S Son of Abu Talib R.A Son of Baba Syedina Abdul Mutwalib R.A Son of Hazrat Syedina Hashim R.A Son of Hazrat Syedina Baba Abad Manaaf R.A Son of Hazrat Syedina Qusi R.A Son of Hazrat Syedina kalaab R.A Son of Hazrat Syedina Bab Murrah R.A Son of Jarye Zamana Baba-e-Waqt Hazrat Ka Ab R.A (kaaf—Aen — Be) Son of Hazrat Syedina Ghalib R.A Son of Hazrat Syedina Feher R.A (Mubarak Laqab Quresh) Son of Hazrat Syedina Maalik R.A Son of Hazrat Syedina Nazar R.A Son of Hazrat Syedina Kinana R.A Son of Hazrat Syedina Khuzema R.A Son of Hazrat Syedina Mudrika R.A Son of Hazrat Syedina Ilyas R.A Son of Hazrat Syedina Muzar R.A Son of Hazrat Syedina Nazaar R.A Son of Hazrat Syedina Ma Ad R.A (Meem—Aen — Daal) Son of Hazrat Syedina Adnan R.A Son of Hazrat Syedina Uddo R.A (yaa aap ka naam ODAD bhi likkagaya hey) Son of Hazrat Syedina Hameesa-a R.A 0(with Aen) Son of Hazrat Syedina Salamaan R.A Son of Hazrat Syedina Aus R.A (Aen—Wao—Swaad) Son of Hazrat Syedina Naabooz R.A (Laqab Sa alba) (Ce—Aen—laam—Be—Hamza) Son of Hazrat Syedina Qamwaal R.A Son of Hazrat Syedina Ubi R.A Son of Hazrat Syedina Baba Awaam R.A Son of Hazrat Syedina Naashid R.A Son of Hazrat Syedina Baldaas R.A Son of Hazrat Syedina Yadlaaf R.A Son of Hazrat Syedina Taabikh R.A (Laqab Mubarak Eekaan) Son of Hazrat Syedina Jaahim R.A Son of Hazrat Syedina Naahish Son of Hazrat Syedina Baba Maakhi (laqab Mubarak Khaatim un Naar) Son of Hazrat Syedina Aefi R.A (Laqab Mubarak Abu al Jinn) Son of Hazrat Syedina Ubaid (Laqab Mubarak Zulmatwanij) Son of Hazrat Syedina Hazrat ud Duaa R.A Son of Hazrat Syedina Hamdaan (Laqab Mubarak Ismaeel & Zul A Uoj) Son of Hazrat Syedina Yasrabi (Laqab Shareef Tamakh) Son of Hazrat Syedina Makhzan Son of Hazrat Syedina Baba Yalhan (Laqab Mubarak Unood) Son of Hazrat Syedina Al Ro EE (Laqab Mubarak Ada-a) Son of Hazrat Syedina Baba Aezee R.A (Laqab Mubarak Aaqir) Son of Hazrat Syedina Dee Shaan R.A Son of Hazrat Syedina Aesar R.A (Laqab Mubarak Aamir) Son of Hazrat Syedina Iqnaad R.A Son of Hazrat Syedina Eehaam R.A Son of Hazrat Syedina Muqassi R.A Son of Hazrat Syedina Naahis R.A Son of Hazrat Syedina Zaareh R.A (Almaaroof Qameer) Son of Hazrat Syedina Huzoor Sami R.A (Almaaroof Mahshar) Son of Hazrat Syedina Baba Muzaee (Almaroof Har Manar) Son of Hazrat Syedina Auz R.A Son of Hazrat Syedina Baba Uram R.A Son of Hazrat Syedina Hazrat Qaidaar R.A Son of Hazrat Syedina Ismaeel Aleh Salaam (Umar Mubarak 137 saal) { Age 137 Years } Son of Jaddul Anbia Shadeed Muntazir besat-e-Muhammadee, Mu Azzan-e- Haj, Jadd-e-Yaqoob, Memaar-e-kaaba, Khaleel Ullah, Hazrat Syedina Abu Ishaq Sahib Suhf-e-Syedina Ibrahim Aleh Salaam (Umar Mubarak 175 saal) { Age 175 Years } Son of Hazrat Taarekh R.A (Umar Mubarak 205 Saal){ Age 137 Years } Son of Hazrat Syedina Hoor R.A (Umar Mubarak 159 saal) { Age 159 Years } Son of Hazrat Syedina Sarooj R.A (Umar Mubarak 232 saal) { Age 232 Years } Son of Hazrat Syedina Aarghoo R.A (Umar Mubarak Ba husne Ittefaq 239 saal) { Age 239 Years } Son of Hazrat Syedina Aabir R.A (Umar Mubarak 460 saal){ Age 460 Years } Son of Hazrat Syedina Irfikshaad R.A (Umar Mubarak 438 saal) { Age 438 Years } Son of Hazrat Syedina Saam R.A (Umar Mubarak 602 saal) { Age 602 Years } Son of Hazrat Syedina Nooh Aleh Salaam (Umar Mubarak 950 saal) { Age 950 Years } Son of Hazrat Syedina Laamik R.A (Umar Mubarak 777 saal) { Age 777 Years } Son of Hazrat Syedina Matooshayekh (Umar Mubarak 969 saal) { Age 969 Years } Son of Hazrat Syedina Idrees Aleh Salaam (Umar Mubarak 365 Rafaa ila ssamaa) { Age 365 Years } Son of Hazrat Syedina Yaarid R.A (Umar Mubarak 895 saal) { Age 895 Years } Son of Hazrat Syedina Mulhil Eel R.A (Umar Mubarak 895 saal) { Age 895 Years } Son of Hazrat Syedina Qenaan R.A (Umar Mubarak 910 saal) { Age 910 Years } Son of Hazrat Syedina Aanoosh Umar Mubarak 905 saal) { Age 905 Years } Son of Hazrat Syedina Sheesh Aleh Salaam (Umar Mubarak 912 saal) { Age 912 Years } Son of Ahsan-e-Taqweem, Masjood-e-Malaeka, Awwaleen Memaar-e-Kaaba , Safi Ullah, Abu al Bashar, Abu al Anbia Syedina wa Maulana Talmeez ar Rehman, Awwal Nabi HAZRAT BABA AADAM ALEH SALAAM (Umar Mubarak 930 Saal){ Age 930 Years } (Mazaar Mubarak Makka Mukarrama Saudi Arabia) Wa Ummul Bashar, Ummul Anbia, Jannati Rooh, Baaesa Abadi-ye-zameen, Rahat-e-Jaan-e-Aadam, Awaba-e-Awwal SYEDA AMMA HAWWA ALEH AS SALAAM (Umar Mubarak 900 saal) { Age 900 Years } (Mazaar Mubarak Jeddah Shareef Saudi arabia.

Saturday, 22 September 2012

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.