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)
Saturday, 22 September 2012
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.
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