(1)
INTRODUCTION
The i d e a o i
by t h e Mughal
influenced
took
Einperor Akbar
to promote
in
the
religious
and l i t e r a r y
stop here,
his religious
dangerous
tation
of
did not
Islam.
Wahdat-ul
from
Shaikh
Ahmad S i r h i n d i ,
Mughal
Qnperor
theism.
theistic
Delhi
his
school of
(1551-1642)
and
The
interpre-
t h e c o n c e p t of
and of
t h e two c o n c e p t s
of
Shuhud.
thoughts
t h e Muslim
Allahabad,
Shah b e l o n g e d
Society.
Shaikh
to
and
and mono-
P r i n c e Dara
the liberal
Shikoh,
and p a n -
' A b d u l Haq M u h a d d i t h
c h o s e a m i d d l e c o u r s e of
the conflicting
of
uni-
son K h w a j a Muhammad 2^ia'sum
thought.
did
the death
Aurangzeb r e p r e s e n t e d orthodoxy
and M u l l a h
to r e c o n c i l e
went beyond
followed
s e c t i o n s of
Shah M u h i b u l l a h o f
Miyan Mir
t h e main
B u t Akbar
t h e s e two s c h o o l s o f
different
their
a new r e l i g i o n .
between
V/ujud a n d W a h d a t - u s h
were drawn
different
Persian
the Hindus.
which
and o r t h o d o x y
The s u p p o r t e r s of
xinder-
approve such a dangerous
The c e n t u r y
toleration
among t h e
experiments
Akbar was m a r k e d by c o n f l i c t s
versal
when h e
into
t u r n s when h e s t a r t e d
orthodox c i r c l e s
certainly
d i s c u s s i o n s of
translated
vrorks o f
propounded
He w a s
ideology
e m p i r e by a r r a n g i n g
and h a v i n g
was
(1556-1605).
a deeper understanding
representatives
took
embracing u n i t y
by t h e C h i s h t i - m y s t i c
religions
not
an a l l
o p i n i o n s of
action
and
of
tried
t h e tvK) s c h o o l s
of
thought.
•
•
•
4^
(2)
Shaikh ^mod Sirhindi (lb6 3-1624) h.d Deen deeply
distreyr.f'd at the existing s i t u a t i c n and humiliation of Islam,
He had also assessed the s i t u a t i o n c o r r e c t l y when he came to
the decision t h a t the p o l i t i c a l malaise was the r e s u l t of a
general d e t e r i o r a t i o n in the r e l i g i o u s consiousness of the
Muslims who were unable to distinguish between t r u e Islam and
i t s distortions.
His progress in the mystic r e a l i z a t i o n of
the t r u t h was the perfection for h i s h i s t o r i c mission. Without the c l a r i f i c a t i o n of the ideas r e a l i t y to Vv'ahdat-us
Shuhud and the v a l i d i t y of mystic experience, he could not
have developed t h a t c l a r i t y of vision t h a t he shows in h i s
analysis of the i l l s t h a t had weakened Islam during the
period.
Aurangzeb's reign (1658-1707) proved to be the
p o l i t i c a l culmdnation of the movement of Shaikh Ahmad Sirhindi.
He was a d i s c i p l e of Shaikh Ahmad's t h i r d son and
successor Khwaj a Muhammad Masum, who played a considerable
r o l e in influencing the p o l i c i e s of the Dnperor.
Aurangzeb's
g r e a t e s t contribution to the Islamic thought i s the compilation of the compendium of Hanafi law, Fatawa-i ' Alanrigiri,
during the year 1664-167 2, on h i s command.
The i n t e n t i o n was
to arrange in systanatic order the most a u t h o r i t a t i v e decisions by e a r l i e r l e g i s t s which were scattered in a number of
Fiqh books, and thus provide a convenient book of reference.
The board in charge of compilation was presided over by
• • • O
(3)
S h a i k h Nizam of Burhanpur
(d.l679)
who had four
den t s u n d e r him; Shaikh VJajihuddin oi
J a l a l u d d i n Muhammad of M a c h c h l i S h a h a r ,
and M u l l a Hamid, b o t h of J a u n p u r ,
Gopamau,
superintenShaikh
Oazi Muhammad H u s a i n
each of t h e n was
assisted
by a team, of t e n o r more u l e m a .
The c h i e f
e x p o n e n t of W a h d a t - u l VJujud and
liberal
s c h o o l of t h o u g h t d u r i n g t h i s p e r i o d was Shah M u h i b u l l a h of
Allahabad
(lbb7-1648).
He h a s s u r p a s s e d a l l t h o s e vjho
w r o t e i n f a v o u r of Vwahdat-ul K-ujud.
H i s c o h e r e n t and s y s t e -
m a t i c e x p o s i t i o n of t h e i d e a s won him t h e
din Ibn Arabi S a n i .
title
Kuhiud-
H i s c o n t r i b u t i o n t o i m p r o v e m e n t of
p a n t h e i s t i c t h o u g h t s would h a v e b e e n known b e t t e r
n o t been e c l i p s e d by t h e e f f o r t s
Ahmad S i r h i n d i ' s
of
s c h o o l of
if i t
of t h e f o l l o w e r s of
had
Shaikh
thought.
Shah M u h i b u l l a h i s t h e a u t h o r of t h i r t e e n books and
a c o l l e c t i o n of l e t t e r s e i g h t e e n i n number a d d r e s s e d t o
M u l l a h S h a i k h Muhammad J a u n p u r i ,
p u r i , Mir Muhammad Q a n n a u j i ,
Shaikh
' Abdur R a s h i d J a u n 1
Dara Shikoh and o t h e r s .
His
o t h e r works a r e : T a r j u m i a t - u l K i t a b ,
an A r a b i c commentary of
Quran w i t h i n - c e r p r e t a t i o n of t h e v e r s e s i n s u p p o r t of
2
W a h d a t - u l Wujud.
Has.hjyah T a r j u m a t - u l Quran i s a commen-
1.
Ms M a u l a n a Azad L i b r a r y ,
2.
Ms I n d i a O f f i c e ,
No.
AJ.igarh.
1369.
...4
(4)
3
t a r y ot the former.
A n f a s - u l Khav;as on t h e p n t t e r n of
4
F u s u s - u l Hikam of >.uhiuddin I b n ' A r a b i ,
Akhas-ul
b
6
7
Khawas/
Taswiyah,
P e r s i a n t r a n s l a t i o n of T a s w i y a h ,
8
9
Al-Mughal a t - u l ' Amma,
' A q a i d - u l Khawas,
Taj a l l i y a t ul Fusus, ^
Sharh-ul Fusus,
K i t a b - u l K u b i n , "^
13
H a f t Ahkam,
*
14
M a n a z i r A k h a s - u l Khawas.
Most o f t h e works o f Shah M u h i b u l l a h i s s t i l l
lying
i n m a n u s c r i p t s form, no s y s t e m a t i c s t u d y of h i s t h o u g h t h a s
so f a r been made and no e d i t i o n o r t r a n s l a t i o n of h i s vjork
3.
Ms I n d i a O f f i c e ,
No. 1 3 5 7 .
4.
Mss Khuda Bakhsh O . P . L i b r a r y ,
329; I n d i a O f f i c e , 1279.
5.
Ms Rampur,
6.
Mss A s i a t i c S o c i e t y o f B e n g a l ; Maulana Azad L i b r a r y ,
Aligarh.
7.
Kanpur 1293 A.H.
8.
Mss Rampur,
9.
Ms I n d i a O f f i c e ,
xxii,
b b 3 ; Rampur
322.
(Printed).
366; I n d i a O f f i c e ,
1395.
139 2.
10.
Ms Maulana Azad L i b r a r y ,
Aligarh.
11.
Ms M a u l a n a Azad L i b r a r y ,
Aligarh.
12.
Ms Rampur,
13.
Ms I n d i a O f f i c e ,
14.
Mss M a u l a n a Azad L i b r a r y ,
1113.
402.
1024.
Aligarh;
India
Office,
...5
(5)
i s being done.
This too i s another g r e a t f a c t o r
thoughts could not reach in g r e a t e r
th^it h i r
volume" t o t h e p o s t e r i t y
a s t h a t of t h e m o n o t h e i s t s c h o o l ha.s been d o n e .
h i s views, however, provoked o r t h o d o x c r i t i c i s m .
Some of
Once t h e
U l a n a of A l l a h a b a d i s s u e d a f a t w a a g a i n s t him and condemn15
ed him on t h e c h a r g e of h e r e s y .
Aurangzeb became a
c r i t i c of Shah M u h i b u l l a h b e c a u s e of h i s
pantheistic
t h o u g h t s , h i s a s s o c i a t i o n s and h i s a t t i t u d e t o w a r d s many
p r o b l e m s of r e l i g i o n .
drawn t o w a r d
When t h e E m p e r o r ' s a t t e n t i o n
was
Shah M u h i b u l l a h ' s t r e a t i s e Taswiya, h e
many t h i n g s o b j e c t i o n a b l e b u t t h e Shah was d e a d ,
found
therefore
h i s K h a l i f a S h a i k h Muhammadi was c a l l e d upon t o o f f e r
an
e x p l a n a t i o n o r t o r e n o u n c e h i s d i s c i p l e s h i p and h a v e t h e
c o p i e s of t h e t r e a t i s e b u r n t .
S h a i k h Muhammadi v e r y
l y s a i d t h a t h e was u n a b l e t o o f f e r
frank-
any e x p l a n a t i o n as h e
h a d n o t y e t r e a c h e d t h a t s t a g e and on no a c c o u n t h e can r e nounce h i s d i s c i p l e s h i p .
So f a r
a s b u r n i n g t h e c o p i e s of
t r e a t i s e i s c o n c e r n e d t h e r e was enough f i r e i n t h e r o y a l
k i t c h e n for t h i s
purpose.
D a r a Shikoh
(1615-1659)
m y s t i c i s m and t a u h i d .
was a keen s t u d e n t of
He came i n t o c l o s e c o n t a c t
with
l e a d i n g Muslim M y s t i c s and Hindu Y o g i s , n o t a b l y Miyan Mir
15.
T a z k i r a h ' U l e m a - i Hind, p .
p t . I I , p . 183.
16.
Ibid.
17 5; K h a z i n a t - u l
Asfiya,
... 6
(6)
( d . l 6 3 5 ) , Mullc. Shah
oi t h e uadri Si 1 r,.l 1 eh ( d . l 6 6 l ) .
Shah Muhibullah oi Aliahdbad,
Baba Lai Das B a i r a g i /
Shah JJil
arrridd and
a f o l l o w e r of K a b i r .
Dara v/as t h e
d i s c i p l e of Mulla Shah and had l e a r n t a l o t from Shah
Muhibullah,
Dara was a p r o l i f i c w r i t e r , h i s work i n c l u d e
Safinat-ul
'Auliyd/
S a k i n a t - u t ' A u l i y a , yia.jma'-ul Bahrain,
S i r r e - i Akbar, R i s a l a h Hacr Kuma and H a s a n a t - u l A r i f i n .
caTie to t h e c o n c l u s i o n t h a t t h e r e was no d i f f e r e n t
He
except
p u r e l y verbal in t h e way in which Vedanta and Islam sought
to comprehend t r u t h .
He o c c u p i e s a p r e - e m i n e n t p l a c e
among t h o s e v^o stood for t h e c o n c e p t of u n i v e r s a l
tolera-
t i o n and who d e s i r e d t h a t t h e s t a t e should be based on the
s u p p o r t of both Muslims and Hindus and remain
above r e l i g i o n .
essentially
His d e f e a t i n t h e war of s u c c e s s i o n did
n o t , by any means, imply t h e d e f e a t of t h e t r e n d he r e p r e sented.
Eighteenth c e n t u r y i s an e r a of g r e a t
significance
i n t h e h i o t c r y of t h e Jiast as well as t h e West.
I t was a
p e r i o d of g r e a t achievements i n Europe, b u t i n t h e I s l a m i c
world i t was marked by d e g e n e r a t i o n and a n a r c h y .
was shaken by t h e p o l i t i c a l ,
economic and s o c i a l
t h a t followed t h e death of Aurangzeb.
India
turmoil
A p e r i o d of p o l i t i -
c a l decadence in t h e h i s t o r y of Islam i s marked by g r e a t
i n t e l l e c t u a l developments.
P r o f e s s o r P h i l i p K. H i t t i
right-
...7
(7)
ly observes t h a t ,
"in the darkest hour oi p o l i t i c a l Islanf
r e l i g i o u s Islani has been able to achieve some oi i t s
b r i l l i a n t victor-ies." 17 Similarly Professor H.A.R. Gibb
says that/
"through the course of Islamic h i s t o r y Islamic
Culture was challenged, but never overpowered, for the
Sufi and other mystical thought always came to the rescue
of i t s most dogmatic preaching and always gave i t that
Strength and power which no challenge could destroy. " 18
Before making an evaluation of the thought and
contribution of the mystics who lived and worked during
the eighteenth century an examination of the mystic l i t e r a t u r e produced during t h i s period i s f e l t necessary.
Shah Waliullah was a p r o l i f i c writer with a knowledge of encyclopaedic range and had an unquestioned schol a r s h i p and i n t e r e s t in every branch of Islamic thought. In
fact by h i s works Shah Waliullah,
'contributed essential
elonfients to the present c u r r e n t s of thought in Islam' observe H.A.R. Gibb. 19 "He wrote about 90 books. Of those
onTy 46 have survived but they cover almost a l l the p r i n c i -
17.
History of the Arabs, p . 47 5.
18.
Islamic Culture, July 194 2.
19.
Foreword to Dr Zubaid Ahmad's Contribution of India
to Arabic L i t e r a t u r e .
..8
(8)
pal
a r e a s o r Muslir;i r e l i q i o u s l e a r n i n g . "
by h i s works a t t e m p t e d f r e s h
t h o u g h t s cjnd i n i t i a t e d
Shah 'Waliulli*i
i n t e r p r e t a t i o n ot
a movement which h a d a d e e p i m p a c t
on Muslim r e l i g i o u s l i f e d u r i n g t h e e i g h t e e n t h
and a f t e r .
mystical
He i n i t i a t e d
a new p h a s e of i j t i h a d
century
which
aimed
a t t r a n s l a t i o n of Quran i n t o P e r s i a n by him and l a t e r
K i n d a v i by h i s s o n s Shah R a f i u d d i n
His i j t i h a d
and Shah Abdul
a l s o aimed a t t h e r e - i n t e r p r c t a t i o n
law according to s p a c e - t i m e
in
Uadir.
of
Islamic
conditions.
H i s works on Q u r a n i c S t u d i e s and T a f s i r
(exegesis)
i n c l u d e F a t h - u r Rahman, A j - F a u z - u l K a b i r and F a t h - u l
Of t h e s e t h r e e t h e T a f s i r - i
F a t h - u r Rahman i s a r e v o l u t i o n -
a r y work o± Shah W a l i u l l a h b e c a u s e i t was t h e f i r s t
t r a n s l a t i o n of
Quran i n t o P e r s i a n .
F a t h - u r Rahman Shah W a l i u l l a h
t i m e p r o m p t e d him t o r e n d e r
w i t h o u t showing any p e d a n t i c
simple
In t h e i n t r o d u c t i o n
of
s a y s t h a t t h e e x i g e n c y of
t h e Quran i n t o s i m p l e P e r s i a n
erudition
and d i a l a t i n g
s t o r i e s and p a r a b l e s as d o n e by t h e e a r l i e r
i d e a behind h i s t r a n s l a t i o n
Kabir.
upon
21
scholars.
The
was t h a t t h e c h i l d r e n of poor
and l a b o u r i n g c l a s s e s and p e o p l e n o t a c q u i r i n g
proficiency
i n A r a b i c would comprehend t h e k n o w l e d g e of t h e Quran
20.
K.A. N i z a m i , 'Shah W a l i u l l a h , t h o u g h t and c o n t r i b u t i o n '
I s l a m i c C u l t u r e , V o l . LIX, J u l y 1980.
21.
Ms. Khuda Bakhsh O . P . L i b r a r y ,
& Company, L a h o r e , ( n . d . )
P a t n a , p u b l i s h e d by Taj
...9
(9)
22
easily.
Al-Fauz-ul Kabir i a a v a l u a b l e work on t h e
p r i n c i p l e s of t a f s i r .
Shall V ^ l i u l l a h has l a i d down c e r -
t a i n r u l e s -which i f followed c o u l a help one grasp t h e
g e n e r a l sense of t h e Quran.
Quran i s s i m i l a r in many-
ways to t h e c o l l e c t i o n of farm an s of a king which n a t u r a l l y w i l l have no r e g u l a r sequence i n t h e c o n t e x t ,
says
Shah W a l i u l l a h .
F a t h - u l Kabir i s a small t r e a t i s e on t a f s i r
in f a c t forms a supplement to Al-Fauz-ul Kabir,
and
explaining
c e r t a i n words and p h r a s e s of t h e v e r s e s in the l i g h t of
h a d i t h and a u t h e n t i c v e r d i c t s of t h e ashab, companions of
the Prophet.
On h adi t h Shah Vv'aliullah wrote Al-Musaff a, AlMasawwa, S h a r h - i Tariuman-i Abwab-i Bukhari,
I n t i b a h f i Asnad h a d i t h - i R a s u l u l l a h ,
I'lusalsilat,
A l - I r s h a d I l a Muhim-
mat-ul I s n a d , Chihl Hadith and t h e magnum opus Huj j a t u l l a h u l Balighah.
i-iusaffa and .".assawwa d e s e r v e s s p e c i a l
attention,
t h e former i s a P e r s i a n and t h e l a t t e r an Arabic commentary
of Muwatta of Imam Malik,
founder of Maliki School of Fiqh.
In Musaffa Shah W a l i u l l a h h a s arranged and e x p l a i n e d t h e
22. I b i d .
10
(10)
Hadith according to t h e I j t i h a d
for
the students.
and t h u s made i t
useful
In I'^iosav.'wa Shall W a l i u l l a h h d s
given t h e l e a r n e d c r i t i c i s m with r e g a r d to t h e
t a t i o n s of d i f f e r e n t
also
interpre-
H a d i t h by v a r i o u s S c n o o l s ,
arranging
i t i n a form t h a t i t may b e c o n v e n i e n t t o r r e f e r e n c e s .
each c h a p t e r h e h a s m e n t i o n e d t h e l e g a l p r o b l e m s o f
23
H a n a f i and S h a f i ' i S c h o o l s .
S h a r h - i Tarj'a.-aan Abwab-i B u k h a r i c o n t a i n s
In
ooth
illuminat-
i n g a n n o t a t i o n on t h e c h a p t e r s i n t h e c o l l e c t i o n of Imam
Bukhari.
Shah W a l i u l l a h h a s a l s o g i v e n some of
p r i n c i p l e s u n d e r l y i n g t h e h e a d i n g s of t h e
the
B u k h a r i . 24
The magmum o p u s o f Shah W a l i u l l a h i s Huj 1 a t u l l a h - u l
B a l i q h a h which a c c o r d i n g t o S h i b l i Nomani ' r a n k s w i t h t h e
25
I h y a u l 'UluTTi-ud d i n of Imam G h a z z a l i .
I n t h e words of
P r o f e s s o r K.A. N i z a m i ,
' i t i s the principal
l a i d t h e f o u n d a t i o n of
a new ' i l m - i
work which
kalam.'
23.
C o n t r i b u t i o n of I n d i a t o A r a b i c
p . 38.
Literature/
24.
Ibid.
25.
' I l m - u l Kalam, p .
26.
Shah W a l i u l l a h , t h o u g h t and c o n t r i b u t i o n .
C u l t u r e , J u l y 1980.
117.
Islamic
. ..11
(11)
Shah W a l i u J l a h
started
of h i s f a v o u r i t e p u p i l
A s h i q of P h u l a t ,
t h i s work a t t h e
and r e l a t i o n .
jnstonce
Shaikh yiuhammad
whom Shah Vvaliullah remembers i n
these
words:
'He i s t h e embodiment of my t e a c h i n g s and a
t r e a s u r e o f my a c h i e v o n e n t s .
His engagem e n t s a r e t o p r e s e r v e my s c i e n t i f i c a c q u i s i o n s and s t u d y my w o r k s .
The f a c t i s
many of my works a r e i n s p i r e d by h i m .
27
prepared their manuscripts. '
'Of a l l t h e b r a n c h e s of I s l a m i c S c i e n c e s ' ,
He
d e c l a r e s Shah
W a l i u l l a h i n t h e i n t r o d u c t i o n of Huj j a t u l l a l i - u l
Baliqhah,
' t h e s e c r e t s and p h i l o s o p h y of t h e commands of
a r e t h e most i m p o r t a n t .
Shariah
I n t h i s book h e h a s made an
a t t e m p t t o e x p l a i n t h e s e s e c r e t s which i n h i s o p i n i o n h a s
n o t been done by any s c h o l a r o f h i g h
Al-Fltn,
etc.,
integrity.
i s an a u t h e n t i c c o l l e c t i o n
H a d i t h i n v e r y s i m p l e and c h a r m i n g l a n g u a g e .
and ' I q d - u l
j i d deal
Izlat-ul
with j u r i s t i c
K h i f a un a l - K h u l a f a
Al-Insaf
problems.
and Q u r a t - u l
a r e works on Munazrah o r v e r b a l c o n t e s t s .
aims on t h e j u s t i f i c a t i o n
27.
'Aynain
Izlat-ul
Khifa
by a r g u m e n t s t h e s u c c e s s i o n of
t h e f o u r C a l i p h s of t h e . P r o p h e t w h e r e i n d u r i n g
c o u r s e of d i s c u s s i o n
of
the
t h e p r i n c i p l e of Sociology too have
Shah W a l i u l l a h k e S i y a s i M a k t u b a t ,
p.
59.
12
(12)
been d e a l t wj t h .
F i r a n g i Mahal,
' t h e r e i s no b e t t e r
whole of Islamic
considers i t
li, t h e o p i n i o n o i houl ana /-\rjdul .i,j3 o i
literature.'
\^ork t o be t o u n d i n
Professor
K.A.
Mzaini
t o b e ' a work c h a r a c t e r i z e d by a deep and
s e a r c h i n g s t u d y o t t h e working of t h e K h i l a i a t - i
and i t s e x e m p l a r y p o s i t i o n i n t h e h i s t o r y of
Qurat-ul
I s J ati. "
some a l l e g a -
t i o n s of t h e S h i ' i s a g a i n s t t h e e a r l y tv;o p i o u s
A l - ' A q i d a t - u l Hasanah,
Muqaddamat-us S u n n i y a h ,
with
Hashida
'Aynain t o o d e a l s w i t h t h e p r o b l e m s of
C a l i p h a t e and Shah W a l i u l l a h h a s r e p u d i a t e d
Al-Maqalat-ul
the
A l - B a l a q h - u l i-iubin,
Al-
F a t h - u l Wudud ( a l l i n A r a b i c )
Waziah-fil-Wasiyah
(in Persian) .
' a q a i d o r t h e t e n e t s of I s l a m i c
All
deal
letters
u t t e r a n c e s of Shah WaliulJ ah and t h e
S i y a s i M a k t u b a t i s a f i n e c o l l e c t i o n of h i s
political
l e t t e r a d d r e s s e d t o K i n g , n o b l e s and o t h e r p e o p l e a t
whelm of p o l i t i c a l
and
belief.
K a l i m a t - i T a i y a b a t i s r h e c o l l e c t i o n of
as well as m a l f u z a t ,
Caliphs.
afiairs.
the
The l e t t e r s v;ere o r i g i n a l l y
c o l l e c t e d by S h a i k h i-mharrtmad A s h i q of PhuJ a t and h i s
28.
A J - F a w a i d - u l Bahiyah f i
Tarajlm-ul Hanaflvah,
29.
Shah W a l i u l l a h , t h o u g h t and c o n t r i b u t i o n .
C u l t u r e, J u l y 1980.
son
p.96,
Islamic
. ..13
(13)
S h a i k h Abdur Kahman i n t v o volumt:.^.
The o i y a s i
Maktubat
i s a s e l e c t i o n o u t of t h e ^ e two volumes made by
K.A. N i z a m i .
I n tr^ese l e t t e r s
Professor
Shah W a l i u l l a h h a s made
an a p p e a l t o t h e k i n y and n o b l e s t o s e t t h e t h i n g s
The l e t t e r s ^ ^ ^ P h i s deep i n s i g h t i n t o t h e
affairs
right.
political
and h i s a p p r o a c h t o t h e s o l u t i o n of t h e exi sting-
problems.
Shah W a l i u l l a h ' s c o n t r i b u t i o n
is fairly
large,
to mystical
vjhich b e a r s w i t n e s s t o t h e f a c t t h a t h e
had g r e a t i n t e r e s t in t h e s u b j e c t t h e o r e t i c a l l y
practically.
as well
as
I t would n o t be e r r o n e o u s t o c a l l him as an
e m i n e n t m y s t i c of I s l a m .
He l i v e d and worked a t a t i m e
when m y s t i c i s m was c o n s i d e r e d t o b e t h e n o b l e s t
t i o n t o human
thought
contribu-
thought.
S a t ' a t i s a b o o k l e t i n P e r s i a n where i n
Shah
Waliullah has e x p l a i n e d t h e r e l a t i o n s between t h e c r e a t o r
and h i s c r e a t i o n i . e . ,
{'^>V>}^?<^.^-^^>)
,
F u y u z - u l Haramain i s a r e c o r d of r e l i g i o u s
expe-
r i e n c e s which t.he a u t h o r had h a d i n t h e Kaba and a t
g r a v e of t h e P r o p h e t .
seven v i s i o n s
(^^Ll>)
t h e o r e t i c a l mysticism,
The book i s d i v i d e d i n t o
dealing with d i f f e r e n t
forty-
a s p e c t s of
approach to t h e Absolute R e a l i t y -
and t h e way u n i t y e x i s t s i n d i v e r s e forms o f t h e
and t h e c a p a c i t y of man t o know t h a t
30.
the
Nadwat-ul Musannifin,
Delhi,
universe
unity.
1969.
...14
14)
The h i s t o r i c a l
and d e f i n i t i o n
of
d e v e l o p m e n t of I s l a i r i i c m y s t i c i s n i
the path leading to the absolute
h a s been d i s c u s s e d by Shah W a l i u l l a h i n Ham' a t .
illustrates
the d i f f i c u l t i e s
of
reality
He
the path l e a d i n g to
a b s o l u t e r e a l i t y by h i s own p e r s o n a l
the
experiences.
A c c o r d i n g t o Shah W a l i u l l a h t h e d i f f e r e n c e s
in
t h e e x p e r i e n c e of t h e m y s t i c s a r e m e r e l y due t o t h e
f e r e n c e s i n t h e g r a d e of t h e i r p e r f e c t i o n .
'But a l l
m y s t i c s are to be r e s p e c t e d for t h e i r devotion to
A l m i g h t y and s e a r c h f o r t r u t h ,
difthe
the
s a y s Shah W a l i u l l a h
in
Hama' a t .
At-Tafhimat-i
I l a h i y a i s a n o t h e r r e c o r d of
Shah
W a l i u l l a h ' s m y s t i c e x p e r i e n c e s w r i t t e n both in Arabic
Persian,
He d i s c u s s e s t h e r e i n t h e t h e o r e t i c a l
p r a c t i c a l k n o w l e d g e of t h e s p h e r e of unknown.
t h e e d i t o r of t h i s work h a s i n c l u d e d Shah
famous l e t t e r
and
and
I n t h e end
VJaliullah's
t o I s m a i l Afandi of Medina a b o u t t h e p o s s i -
b l e r e c o n c i l i a t i o n of t h e d o c t r i n e s of Vvahdat-ul
Wujud
and i-v'ahdat-us Shuhud.
A l - B u d u r - u l B a z i g h a h i s i n a way a S u p p l e m e n t
t o t h e Hu7 j a t u l l a h - u l
and s o c i o l o g i c a l
B a l i q h a h and d e a l s w i t h m y s t i c a l
developments.
A l - Q a u l - u l Jameel fi
Bayane S i w a - u s S a b i l
to t h e v a r i o u s m y s t i c a l o r d e r s l i k e Qadriyah,
refers
Chishtiyah,
...15
(lb)
Kaqshbandiyah,
Suhar vjardi yah aiKj o t h e r s .
the significance oi
s s a r y for
a preceptor
a d e p r ( ^/
).
fcaiyat
(
He h.is
'-^^^—^), q u a l i l i c a t i o n s
( -^-^y)
nece-
and r u l e s of t r a i n i n g of an
Shah W a l i u l l a h h a s a l s o g i v e n
e x t r a - o r d i n a r y r e c i t a t i o n of Award and Wazait
with t h e i r i n d i v i d u a l p h y s i c a l
technical
discussed
( C*j!r^^>t>/)
and s p i r i t u a l b e n e f i t .
t e r m s of t h e N a q s h b a n d i
whose t o t a l number i s e l e v e n ,
necessary
Saints
(
The
r^i^j::^.z^\^^^)
e i g h t r e l a t e d t o Khwaja
Abdul K h a l i q Ghajdwanj , and t h r e e of Khwaja Bahauddin
Kaqshband, h a v e b e e n e x p l a i n e d by Shah W a l i u l l a h i n a v e r y
s i m p l e and l u c i d
style.
Intibah fi
Salasil-i
Auliya Allah d e a l s with
the
o r i g i n of v a r i o u s m y s t i c a l o r d e r s and e x p l a i n s some of
controversies regarding the origin
orders.
and d e v e l o p m e n t of
Shah W a l i u l l a h m a i n t a i n s t h a t t h e
'Arifin contains l i f e
the
Chishtiyah
o r d e r d o e s n o t end t o H a z r a t A l i b e c a u s e Hasan
31
n e v e r met t h e f o u r t h C a l i p h .
Anfas-ul
the
Basari
a c c o u n t of
various
m y s t i c s and o t h e r r e l i g i o u s p e r s o n a l i t i e s i n c l u d i n g
Shah
Abdur Rahim and d e t a i l s a b o u t t h e a n c e s t o r s of Shah V/aliullah.
T h i s book g i v e s i m p o r t a n t i n f o r m a t i o n
m y s t i c a l t h o u g h t of Shah Abdur Rahim,
a brief
about
autobiogra-
p h i c a l n o t e of Shah W a l i u l l a h and r e f e r e n c e s t o
i m p o r t a n t m y s t i c s of m e d i e v a l
31.
the
some
period.
S i m i l a r view h a s been e x p r e s s e d i n A l - Q a u l - u l
Jameel.
. . . 16
(16)
I n A l - K h d i r - u l K a s i r Shah Vve-liullah h a s
the s e c r e t s oi mysticism,
metaphy-sical problems.
end hikmah,
The c o n t r o v e r s i a l
t i c i s m h a s been d i s c u s s e d w i t h f u l l
ing arguments/
(wisdom)
discussed
and some
i s s u e s of mys-
v i g o u r and
l i k e t h e Wilayat or s p i r i t u a l
illuminat-
territory,
v a r i o u s m y s t i c a l o r d e r s and k i n d s of s p i r i t u a l
territory,
etc.
T a k i n g h i s Cue from t h e Q u r a n i c v e r s e ,
( a n d t o whom wisdom i s g r a n t e d r e c e i v e t h i n d e e d a b e n e f i t
over flowing,
2:37)
Shah V J a l i u l l a h h a s named t h i s book
A l - K h a l r - u l K a s i r and s a y s t h a t t h e t i t l e of t h e work
( ^^'(ly^y^
)/
t r e a s u r e of
wisdom.
Shah W a l i u l l a h w r o t e some o t h e r v e r y
t r e a t i s e s on m y s t i c i s m and o t h e r
^re,
Lam' a t ,
Faiz-i
' Awarif,
Shifa-ul
A n £ a s - i Piuhammadiyah,
Sharh-i Kubaiyatain
important
allied subjects,
Qulub, A l t a f - u l
'Am, S u r - u l Mahzun, T a w i l - u l A h a d i t h ,
Ka' a r i f ,
is
they
Cuds,
Maktubat-ul
' A t i y y a t - u s Samadlyah
and
(commentary on tv.o q u a t r a i n s of
Khwaj a Baqi B i l l a h ) .
N e a r l y a l l i m p o r t a n t works o f Shah W a l i u l l a h
now a v a i l a b l e i n p r i n t e d form e x c e p t few,
3 2. A l - K h a i r - u l K a t h i r ,
p.
which a r e
is
still
3.
. . . 17
(17)
i n m a n u s c r i p t , form.
Arabic
Urdu t r a n c l o t i o n s with
original
and P e r o i a n t e x t s a r e a l s o now a v a i l a b l e .
Khwaja Muhanimad N a s i r norn^de plume ' A n d a l i b was a
great writer
Muhammadi.
and t h i n k e r .
Nalay-i
He was t h e f o u n d e r of
' / m d a l i b i s h i s magnuin o p u s and i s
s a i d t o h a v e t h e p o s i t i o n of
T a r i q a h - i HuhaTrunadi.
t h e r e v e a l e d book of
T h i s v o l u m i n o u s work, c o m p r i s i n g of
two v o l u m e s of more t h a n 900 p a g e s f o l i o
Persian
Tariqah-i
s i z e each i n
a l l e g o r y d e a l i n g with metaphysical
and
abstruse
problems.
Nasir
' A n d a l i b s a y s t h a t d i f f e r e n t k i n d s of
u s e t o come and wanted e x p l a n a t i o n from me a b o u t
laws, mystical
secrets,
people
religious
j u r i s t i c p r o b l o n s and o t h e r
subtle-
t i e s which e v e r y o n e can e a s i l y c o m p r e h e n d .
But h e was
d e e p l y s h o c k e d by t h e d e a t h of h i s s p i r i t u a l
master
Muhammad Z u b a i r i n F e b r u a r y 1740.
p l e s flocked for
a condolence v i s i t Kasir
this story in a l l e g o r i c a l
n i g h t s t o them,
V\'hen f r i e n d s
and d i s c i -
'Andalib:
way i n H i n d i l a n g u a g e d u r i n g
and by t h e g r a c e o t d i v i n e i n f l u e n c e
l i s t n e r s were d e e p l y i m p r e s s e d and s t a r t e d c r y i n g
ing.
three
the
and weep-
Some of them w e r e e n r a p t u r e d and f e l l on t h e g r o u n d
i n e c s t a t i c c o n d i t i o n , and many of them e n t e r e d
33
T a r i q a h - i Muhammadi."
3 3.
"told
Nalay-1
'Andalib, I, p .
the
3.
. . . 18
(18)
The s t o r y wiiich ivesir
' A n d a l i b t o l d in r;jndi
l a t e r on e l a b o r a t e d e f f o r t l e s s l y
in
was
P e r s i dn language.
n o t i n g i t down Mir Dard was h i s f a t h e r ' s
In
assistant.
At
r a r e o c c a s i o n B e d a r , o n e of h i s d i s c i p l e s i n p o e t r y
as the
served
scribe.
The book was c a l l e d N a . l a y - i
'Andalib,
tne
lamenta-
t i o n of t h e N i g h t i n g a l e b e c a u s e Khwaj a Muhammad N a s i r h a d
t h e pen name ' A n d a l i b
(Nightingale),
his spiritual
master
Shah S a d u l l a h w r o t e p o e t r y u n d e r t h e nom* de p l u m e of
shan ( R o s e - g a r d e n )
and Shah S a d u l l a h G u l s h a n ' s
m a s t e r had t h e t i t l e of Gul
c o n t a i n s an a l l e g o r i c a l
(kose) .
Gul-
spiritual
And s i n c e t h e book
s t o r y of r o s e and n i g h t i n g a l e
t h e r e p r e s e n t a t i v e s of l o v e and b e a u t y t h e r e f o r e r h i s book
was c a l l e d N a l a y - i
'Andalib.
Mir Dard from t h e f o l l o w i n g
I t s chronograrri was formed by
words:
115 3 A.H.
Bedar,
too w r o t e some c h r o n o g r a m s f o r
t i o n of t h e b o o k .
t h e d a t e of
compila-
Ki s c n r o n o g r a m s w e r e a l s o i n c l u d e d
in
t n e book.
L i k e many t r a d i t i o n a l
allegories in the Nalay-i
' A n d a l i b , o n e s t o r y d e v e l o p e s o u t of t h e o t h e r .
The whole
34. I b i d .
35. I b i d .
...19
(19)-
machinery ot the t r a a i t i o n a l
Indian
a l l u s i o n s t o riUyhdl h i s t o r y ;
t h e r e i s the pious king
the wise merchant,
Jupiter
and
and Sun, m u s i c i a n s and d a n c e r s ,
t h e Hindu r u l e r c o n v e x t e d t o I s l a m ,
Deccan,
t a l e c a s :nixed w i t h
the r e b e l l i o n in
w h i t e e l e p h a n t and t h e h u n t i n g p a r t i e s ;
but
the
every
36
a l l e g o r y i s m e a n t t o e x p l a i n t h e p u r e Muhammadan p a t h .
The n i g h t i n g a l e e v e n t u a l l y e m e r g e s as a symbol of t h e
37
P r o p h e t of I s l a m .
tailed theological
The s t o r i e s a r e i n t e r s p e r s e d w i t h d e discussions,
s c h o o l s of sufism,
thus about t h e
and t h e d i f f e r e n t
various
s e c t s of
Islam.
Long p a r a g r a p h s a b o u t t h e m i n u t e s t d e t a i l s of r i t u a l
40 '
41
purity,
fasting.
A t t a c k on t h e g r o u p of s u f i s m r e p r e s e n t i n g t h e t h e o r i e s of W a h d a t - u l Wujud. 42
R i s a l a h - i Hosh Afza i s t h e s e c o n d work of Khwaj a
Muhammad N a s i r
'Andalib,
still
e x t a n t in manuscript
i n t h e L i b r a r y of P u n j a b U n i v e r s i t y ,
36.
Ibid.,
I,
37.
Ibid.,
II,
38.
Ibid.,
I,
39.
Ibid.,
II,
40.
Ibid.,
I,
pp.
41.
Ibid.,
I,
p . 842; I I , p .
42.
Ibid.,
I,
p p . 622, 797,
Lahore.
form
This i s
a
p. 813.
p. 712.
p p . 789,
p.
882.
583.
446-49.
217.
808.
. . . 20
(20)
book on "mystical en ess", v/liich the author composed to
d i s t r a c t h i s d i s c i p l e s from chess-pldyiny.
By using the
chess symbolism he had t r i e d to explain the d i f f e r e n t
events of human l i i e in the terminology of chess.
Khwaja Mir Dard son and successor of Khwaj a
Muhammad Nasir 'Andalib was the most successful mystical
writer of the period.
He further elucidated and develop-
ed the teachings of Tariqah-i Muhammadi.
At the age of
f i t teen during seclusion {^—'**/) in the month of Ramazan
he wrote h i s f i r s t booklet, Asrar-us Sal at, the secrets
of prayer.
This was the f i r s t f r u i t of h i s keen i n t e r e s t
in r e l i g i o n .
In t h i s work Mir Dard has discussed the
seven foundations of prayer ( >'' ) which are known as
foundations ( ^ v ' ) .
Mir Dard has put h i s ideas in seven
s e c r e t s with mystical i n t e r p r e t a t i o n s .
rtis second work i s the magnum opus 'Ilm-ul Kitab
which i s in fact a commentary on h i s War i d at/ the divine
i n s p i r a t i o n s which i s I I I in number.
J u s t as the volumi-
nous work of h i s father grew out of a story t o l d in three
n i g h t s the I I I Waridat developed into 648 big pages of
'Ilm-ul Kitab.
Mir Dard's brother Mir Muhammad Asar urged
him to develop the Waridat and explain them.
Each chapter begins with invocation Howan-Nasir,
alluding to h i s father's name and also reminding of God's
name an-Nasir.
The name of the chapter i s given relying
...21
(21)
Upon
some w u r a n i c
explaining
verse
followed
t h e i n n e r meaning ot
t i m e t h e b r o a d o u t l i n e of
chapter
is usually
full
of
terms of
that
a v^ole chapter
means for
of
life,
44
Nalay-i
finishing
Dard,
' Andalib.
Mir Dard f e l t
sigh.
gives
43.
44.
45.
46.
47.
in
stages
'Ilm-ul
and
love,
43
stations
which
and
Kitab
traditional
occurs
Arabic.
father-Shaikh
Mir
the year
Kitab,
love
snows
mystic
and
that
non-
that Nalay-i
tlie d a t e
afterwards
Asar
M i r D a r d v^rrote
Pain modelled
after
for
way.
45
His
A. D.
brother
t h e Ah-i
of
A. D.'^^
SuJ^d,
again composed t h e chronogram
1193 A . H . / 1 7 7 9
effec-
the beginning
1190 A . H . / 1 7 7 6
followed
Kalay-i
Dard was m o s t
the right
e l e g a n t chronogram
Dard y i e l d i n g
Shortly
of
guxding people
Asar composed
Nalay-i
'Ilm-ul
Lamentation
f i v e means for
cold
the
also
and
literature.
After
Mir
the
It
sonwr-
every
technical
exclusively
The c o n t e n t s of
versed in
highly
his
1 ,ict
M a i n p a r t of
a p r a i s e of
l o v e of
inLronurtion
and a t
sciences.
the chapters
he ends with
M i r D a r d was w e l l
mystic
composed
him p r i m a r i l y
the Prophet.
often
and o t h e r
is
in
the t i t l e
the chapter.
Persian,
logic
Mir Dard d i s c u s s e s
of m y s t i c a l
in
by an Ai . . n i c
the
which
47
'Ilm-ul Kitab, p. 85.
I b i d . , p. 641.
N a l a v - i Dard, p . 244.
I b i d . , p . 3.
Ah-i S a r d , p . 2.
• • • ^^
(22)
Mir Dard began t o w r i t e h i s l a s t two books Dcard-i
D i l and S h a m a ' - i .jal'itil s i m u l t a n e o u s l y
shows 1195 A . H . / 1 7 8 1 A-.D."*®
first.
is t h e chronogram
but he f i n i s h e d Dard-i
Dil
S h a m a ' - i A'.ahfil was f i n i s h e d i n t h e b e g i n n i n g of
1199 A . H . / t h e l a s t d a y s of
y e a r s and d i e d s h o r t l y
1784 a t t h e age of 66 l u n a r
afterwards.
All
Dard c o n s i d e r s h i s f o u r K i s a l a s t o b e c o m p i l e d as
49
introduction to his thought.
He composed t h e n a c c o r d i n g
t o t h e sanrie p r i n c i p l e :
each book c o n t a i n s
341 s h o r t p a r a -
g r a p h s c a l l e d by names c o r r e s p o n d i n g t o t h e g e n e r a l
Thus t h e N a l a y - i Dard h a s 341 N a l a ,
341 Ah, t h e D a r d - i D i l ,
341 Nur.
title.
t h e Ah-i Sard c o m p r i s e s
341 Dard and t h e S h a m a ' - i
Mahfil,
The number 341 s t a n d s f o r t h e n u m e r i c a l v a l u e of
t h e word K a s i r , Mir Dard c h o s e t h i s number so t h a t h i s m y s tical
connection with h i s f a t h e r
o n c e more
and s p i r i t u a l
guide
is
established.
M i r z a Mazhar J a n - i J an an c o n c e n t r a t e d much on
the
l e a d e r s h i p o f h i s T a r i q a h Sham s i yah - M a z h a r i y a h b r a n c h of
t h e Kaqshbandi Order.
Tne l i t e r a r y o u t p u t of I ^ i r z a Maehar
i s much l e s s t h a n h i s i l l u s t r i o u s c o n t e m p o r a r i e s .
h i s Urdu and P e r s i a n Diwan t h e r e a r e two r i s a l a s
48.
Dard-i Dil, p .
49.
Ibid.,
p.
Besides
Tanbihat-i
1.
149.
. ..23
(23)
Khamsah, f i v e warnings o g a i n c t some Shi ' i b e l i e f s and
I<isdla S u l u k - i Tariqah about some o i the m y s t i c a l
50
i n g of t h e S i l s i l a h .
train-
Mirza iMazhar wrote h i s autobiogra-
p h i c a l account on a r e q u e s t from Azad Bilgrami which t h e
l a t t e r i n c l u d e d i n t o Sarw-i Azad.
A p r e f a c e was w r i t t e n
by Mirza Mazhar on t h e K a l l m a t - u l Hag o i h i s d i s c i p l e
Ghularn Yahya. 51
Mirza Mazhar's l e t t e r s have been p u b l i s h e d in
Kalimat-i Taiyabat.
Most of t h e l e t t e r s a r e addressed to
h i s d i s c i p l e s and K h a l i f a s ,
they often deal with domestic
problems and i n s t r u c t i o n s in t h e p a t h , b u t a r e much sober
and m a t t e r of f a c t than t h e high-flown words of h i s contemporaries.
Shah Kalimullah Jahanabadi was a g r e a t r e f o r m i s t
an ' alim of v e r s a t i l e i n t e l l e c t u a l q u a l i t i e s and a good
writer.
He i s s a i d to have w r i t t e n t h i r t y - t w o books b u t
o n l y n i n e have s u r v i v e d .
Commentary on Quran.
His Quran-ul Quran i s an Arabic
Some of Shah K a l i m u l l a h ' s
admirers
c o n s i d e r i t to be e q u i v a l e n t to t h e famous comi-nentary
50.
Both t h e s e small t r e a t i s e s have been p u b l i s h e d in
t h e appendix of M a k a t i b - i Mirza Mazhar by ' Abdur
Razzaq Qureshi, Bombay, 1966.
51.
Mss I'^iaulana Azad L i b r a r y , A l i g a r h ; Khuda Bakhsh
O.P. L i b r a r y , P a t n a .
.24
(24)
u ol a l a i n w i t h t h e o n l y d i l t e r e n c e t h a t thf- l e t t e r
on t n e S h a f i ' i
s c h o o l of
fiqh
and t h e former belonijed t o
i s baS'^d
rianafi
thought.
' A s h r a h - i Kami 1 ah i s
a mystical t r e a t i s e
t e n c h a p t e r s each c h a p t e r w r i t t e n i n a d a y .
containing
Sawa-us
d e a l s w i t h t h e a n a l y s i s of t h e t h e o r y of W a h d a t - u l
and r e f u t a t i o n
V/ujud
of t h e o b j e c t i o n s of t h e f o l l o w e r s of
Wahdat-us Shuhud.
K a s h k o l , Muragcfa',
Kalimi deal with t h e t h e o r e t i c a l
the mystical
Sabil
Tasneem and I l h a m a t - i
and p r a c t i c a l
a s p e c t s of
t e a c h i n g s of t h e C h i s h t i S i l s i l a h i n a l u c i d
style.
T h e s e works of Shah K a l i m u l l a h
spiritual
a f f i r m s t h a t as a
guide he occupied a d i s t i n c t p o s i t i o n .
Anong a l l
h i s works, K a s h k a l r e c e i v e d e x t r a - o r d i n a r y p o p u l a r i t y i n
mystic c i r c l e s
and g u i d e f o r
and t h e l a t e r m y s t i c s u s e d i t
the
as a manual
t h e b e t t e r u n d e r s t a n d i n g of t h e s e c r e t s of
the s i l s i l a h ,
even Shah K a l i m u l l a h h i m s e l f recommended i t
b4
to h i s d i s c i p l e s .
I t v/as a comimon p r a c t i c e among t h e
l a t e r m y s t i c s t o g i v e c o p i e s of K u r a q q a '
w i t h K h i r q a and i j a z a t
to t n e i r
and Tasneem
5b
successors.
5 2.
Quran-ul
Quran, p u b l i s h e d i n
53.
Out o f t n e s e s i x o n l y ' A s h r a h Kami 1 ah, K a s h k o l
Muraqqah h a v e been p u b l i s h e d .
54.
M a k t u b a t - i K a l i m i , L.hio.
55.
Takmilah S i y a r - u l Auliya, p . 8 1 .
along
19 2 0 .
and
16.
. . . 25
(25)
Hi s a l ah Gharh l a s h r i l - . - u I
wanun
57
are atali
<-'Xt.ent m
Aflak
manuscript
diiu S h o r h - u l
loini,
i-ei^i''es
t h e s e works, t h e r e i s a c o l l e c t i o n of l e t t e r s of Shah K d l i m u l l a h knovvn a s H a k t u b a t - i K a l i m i h a s been
put/lished.
These l e t t e r s g i v e a f u l l p i c t u r e ot t h e reformatory
and t h e p r a c t i c a l
a s p e c t of t h e r e v i v a l of
ment by Shah K a l i m u l l a h .
H i s o t h e r vorks
and w i t n e s s h i s g r e a t i n t e l l e c t u a l
l e t t e r s v^ich
give a graphic
s p i r i t u a l moveare
calibre,
theoretical
but
these
a r e o n e h u n d r e d and t h i r t y - t v o i n number
a c c o u n t of h i s p e r s i s t e n t
t h e p r o p a g a t i o n of t h e C h i s h t i O r d e r .
endeavours
Shah K a l i n i u l l ah and t h e r e a l
r e v i v a l of C h i s h t i
Si 1 s i 1 ah u n d e r h i s
for
As a whole b o t h
works and l e t t e r s g i v e a c o m p l e t e p i c t u r e o f
p e r s o n a l i t y of
zeal
the
his
towering
s p i r i t of
the
leadership.
Shah Nizamuddin i n a c c o r d a n c e w i t h t h e w i s h e s of
h i s m a s t e r c o n c e n t r a t e d on t h e l e a d e r s h i p of
Si 1 s i 1 ah and p r o p a g a t e d h i s i d e a l s .
Chishti
H i s work,
Nizam-ul
Qulub, i s a c t u a l l y b a s e d on t h e m y s t i c i d e o l o g y of
Kalimullah,
Shah
m o s t l y t h o s e which h e d i s c u s s e d i n K a s h k o l .
Shall Nizamuddin h a s a l s o d i s c u s s e d some of t h e y o g i c
exer-
56.
T a s h r i h - u l A f l a k i s an A r a b i c work on a s t r o n o m y by
famous I r a n i a n m a t h a n a t i c i a n and a s t r o n o m e r , Eahaudd i n Muhammad b i n H u s a i n a l - ' A m i n i , ( d . I s f a h a n , 1662) .
57.
Qanun f i - i t - t i b by Abu ' M i
famous work on m e d i c i n e .
Ibn Sina (980-1037),
a
...26
(26)
c i c e s which r e.sernble' t h e m y s t i c e x e r c i s e s .
further" d e v e l o p e d t h e t r a d i t i o n s ol
father.
Shah Kjzamuddin,
of h i s s p i r i t u a l m a s t e r .
Shah K a l i m u l l a h ,
He combined h i s khanqah
with
Ke i s t h e a u t h o r of t h r e e b o o k s .
a t r e a t i s e on Hanafi
r e q u e s t of
some f r i e n d s .
beliefs.
Qadir J i l a n i ,
'Agaid,
the
Ki s s 1 ah - i Mur j i y ah was w r i t t e n by
'Abdul
which t h e l a t t e r made i n G h u n i y a t - u l
t h a t the Hanafites belonged to t h e Murjiyah.
the circles,
The
He w r o t e i t on
Shah F a k h r u d d i n t o d e f e n d o n e s t a t e n e n t of S h a i k h
addition.
s
exid Shah F a k h r u d -
f r u i t of h i s s c h o l a r l y i n t e r e s t was N i z a m - u l
which i s
rii
and t a u g h t t h e r e , h e n c e , h e i s a l s o known as
Maul ana F a k h r u d d i n .
first
Shdh K o l i m u l l a h .
went t o t h e Deccan on t h e conmand
d i n worked m a i n l y i n D e l h i .
^ madarsa
Shiah Fakhrut^din
Talebin
I n some of
i t was b e l i e v e d t h a t t h i s s t a t e m e n t i s a l a t t e r
Shah F a k h r u d d i n m a i n t a i n s t h a t t h e s t a t e m e n t
is
o r i g i n a l b u t t h e Shaikh never c o n s i d e r e d i t i n t h e terms i n
which p e o p l e u n d e r s t o o d i t .
In f a c t t h e M u r j i t e s
g o n e f a r i n t h e i r o p t i m i s m of G o d ' s m e r c i f u l n e s s
l e f t ni s M a j e s t i c powers,
and h a d
es t h e H a n a f i t e s r e l y much on t h e
m e r c i f u l n e s s of God, t h e r e f o r e ,
t h e Shaikh p o r t r a y e d
a s M u r a j i t e s b u t t h e y a r e n o t l i k e t h e p e o p l e of
58
sect,
who f i n a l l y d e v i a t e d from t h e p a t h .
58.
s e c t had
The extrem.e o p p o n e n t s of t h e
then
Murajite
Kharajites.
. ..27
(27)
Shah F a k h r u d d i n ' s most t a n o u s work i s
F a k h r - u l Hasan,
tual
which r e c e i v e d much p r a i s e iPa t h e
end m y s t i c c i r c l e s .
t i o n of one of
intellec-
I h e book was w r i t t e n i n
refuta-
t h e s t a t e m e n t of Shah W a l i u l l a h i n b o t h A l -
Q a u l - u l J a m e e l and I n t i b a h f i
the Chishti
Kjsalah
Salasil-i
Auliya Allah
S i l s i l a h does n o t end w i t h H a z r a t
'Ali,
that
because
a t t h a t t i m e Hasan a l - B a s r i was t o o young t o r e c e i v e
ual benefit.
Shah F a k h r u d d i n
supported h i s
a u t h e n t i c c l a s s i c a l works and r e f u t e d
spirit-
a r g u m e n t s on
Shah v v ' a l i u l l a h ' s viev/
and p r o v e d Kasan a l - B a s r i ' s b a ' y a t from H a z r a t
'Ali.
T h i s work was warmly r e c e i v e d i n t h e C h i s h t i c i r c l e s
o n e of Shah F a k h r u d d i n ' s d i s c i p l e s t r a n s l a t e d i t
P e r SI a n . 60
D u r i n g e i g h t e e n t h c e n t u r y new t r e n d s and
and
into
tendencies
i n the r e l i g i o u s thought brought about a change in t h e
reli-
g i o u s m i l i e u . • The M u s l i m - m y s t i c a l movements e n t e r e d a p h a s e
o f g r e a t s i g n i f i c a n c e c h a r a c t e r i z e d by f r e s h
of r e l i g i o n
and r e l i g i o u s a t t i t u d e s .
which h a d d e c l i n e d d u r i n g t h e e a r l i e r
The C h i s h t i
Silsilah
c e n t u r y was r e -
o r g a n i z e d and r e v i t a l i z e d by Shah K a l i m u l l a h ,
d i n and Shah F a k h r u d d i n .
interpretation
The N a q s h b a n d i
Shah Nizamud-
s a i n t s i i k e Shah
59.
Maul ana Ahsan-uz Zaman of H y d e r a b a d w r o t e a v a l u a b l e
commentary on t h i s book u n d e r t h e c a p t i o n of Q a u l - u l
Mustahasan f i Sharh-i Fakhr-ul Hasan.
60.
Manaqib-i Fakhriyah, p . 70.
. . . 28
(28)
w a l i u l l a h dnd M i r z a i^azhar J a n - i J a n a n
terpretation
ot mystical
attemptt^d f r e s h
in-
t i i o u g h t and i n i t i a t e d movements
which h a d a d e e p i m p a c t on Muslim r e l i g i o u s l i f e d u r i n g
eighteenth century
and a f t e r .
Khwaja Muhammad N a s i r
'Anda-
l i b and h i s son Khwaja Mir Dard g a v e new d i m e n s i o n s t o
mystical
it
t h o u g h t by t h e i r
experiences
(Kashf)
the
the
and r e g a r d e d
t h e k n o w l e d g e of God b a s e d on t h e t e a c h i n g s of
the
Prophet.
I t was d u r i n g t h i s p e r i o d t h a t M i r z a Mazhar
Jan-i
J a n a n d e p a r t e d from t h e e a r l i e r N a q s h b a n d i t r a d i t i o n s
d e c l a r e d Vedas as r e v e a l e d book and H i n d u s a s a h l - i
Never b e f o r e ,
any Muslim r e l i g i o u s t h i n k e r h a d so
and c a t e g o r i c a l l y
initiated
enunciated h i s views.
a new p h a s e of i j t i h a d
l a t i o n of Quran i n t o P e r s i a n
and
Kitab.
clearly
Shah W a l i u l l a h
which aimed a t t h e t r a n s -
and Hindawi and
interpretation
of I s l a m i c law a c c o r d i n g t o s p a c e t i m e c o n d i t i o n s .
Shah
F a k h r u d d i n s u g g e s t e d t h a t t h e F r i d a y sermon i n t h e mosques
be r e c i t e d in Hindawi.
cies is
A s t u d y of t h e s e t r e n d s and t e n d e n -
a g r e a t desici e r a turn..
My t h e s i s on M u s l i m - m y s t i c
t r e n d s i n I n d i a d u r i n g t h e e i g h t e e n t h c e n t u r y i s an humble
attempt to f i l l
h i s gap.
...29