Mawlana Ghulam Husain Kanpuri Naqshbandi Mujaddidi

Hadhrat Mawlānā Qārī Ghulām Husain Kānpurī Naqshbandī Mujaddidī was one of the notable deputies of Khwāja Muhammad Sirāj ad-Dīn Naqshbandī (1297-1333 AH) of Mūsā Zaī Sharīf, Derā Ismāīl Khān district, Pakistan.

He was a notable scholar of Islamic sciences. He was also a reputed reciter (Qārī) of the Holy Qurʾān and knew the seven well known narrations of recitation (Qirāʾāt). For seven years, he served as Imām in the daily prayers for Khwāja Muhammad Sirāj ad-Dīn at the khānqāh as well as during journeys.

After completion of his spiritual perfection, the shaykh awarded him deputyship and sent him to Kānpur for spreading the tarīqah. There, he was soon crowded with seekers and had to establish a mosque and center for his followers. He used to lead the daily prayers himself as Imām. The mosque would get full with the people seeking to receive his blessings.

His Qurānic recitation was so sweet and beautiful, even the prostitutes would come to listen to it and pray Fajr in the back of the masjid, and would repent from their sins and live a pious life. [1] Continue reading

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استغاثہ بدرگاہ رسالت مآب صلّ اللہ علیہ وسلم، عربی، فارسی اور دیگر زبانوں میں

اس مضمون میں یہ عاجز اولیاء کرام کی شاعری سے ایسے اشعار جمع کرنے کی کوشش کرے گا جن میں انہوں نے اپنے آقا و مولا آنحضرت صلّی اللہ علیہ وسلم کی بارگاہ عظمت پناہ میں استغاثہ کی صورت میں اپنی مناجات و عرضداشت پیش کی ہیں۔

This is a collection of verses said by the Awliya of Islam in which they have directly called upon the Master of the Universe ṣallAllāhu ʿalayhi waSallam and asked for help and support from his grand court. These verses are in Arabic, Persian, Urdu and other languages.


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Sayyid Barkat-Ali Shah Naqshbandi Mujaddidi (d.1345 AH)

Hadhrat Sayyid Abū-Muhammad Barkat-ʿAlī Shāh Azharī Uthmānī Naqshbandī Mujaddidī quddisa sirruhū was one of the prominent deputies of Khwāja Muhammad Sirāj ad-Dīn Naqshbandī (1297-1333 AH) of Mūsā Zaī Sharīf, Pakistan.

He was born in Alāwalpur, district Jālandhar, Punjab, India. After completing his education, he started searching for a perfected Sufi master to start his spiritual journey. He met Mawlānā Ghulām Husain, a deputy of Khwāja Sirāj ad-Dīn, in Kānpur, and heard about the excellence and perfections of his shaykh. He traveled to Mūsā Zaī Sharīf, district Derā Ismāīl Khān (Pakistan) and took allegiance in the Sufi path with the shaykh.

However, it seems he was fist initiated in the Sufi Path by Khwāja Muhammad Uthmān Dāmānī, whose letters contain two letters addressed to him. [4]

After completing his Sulook (spiritual journey), he was awarded deputyship by Khwāja Muhammad Sirāj ad-Dīn, who told him to return to India and preach the Naqshbandī Mujaddidī Path to the seekers there. He returned and settled in Kolkata (West Bengal). He received seekers in large numbers and had to establish a khānqāh at college street. Later, he migrated to Maharashtra and established a new khānqāh in Malegaon, district Nashik. [2]

He spread the Sufi teachings and the Naqshbandī path in Bengal, Bangladesh, Bihar, Assam and Maharashtra. [1]

Sayyid Barkat-ʿAlī died in 1345 AH (1926) in his khānqāh of Malegaon and was buried there [1,2]. His famous deputies are the following: [1]

  1. Hazrat Sayyid Muhammad Abd ad-Dayyān of Kolkata
  2. Mawlānā Sayyid Muftī ʿAmīm al-Ihsān Barkatī Mujaddidī of Bangladesh (nephew of Sayyid Abd ad-Dayyān)
  3. Mawlānā Abd as-Salām of Bangladesh
  4. Mawlānā Sayyid Salmān of Kolkata

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Pir Ghulam Hasan Suwag Naqshbandi Mujaddidi (d.1358H)

Hadhrat Mawlānā Pīr Ghulām-Hasan Siwāg (or Suwāg) was one of the notable deputies of Khwāja Muhammad Sirāj ad-Dīn Naqshbandī Mujaddidī (1297-1333 AH) of Mūsā Zaī Sharīf.

He was born in a village called Dagar Siwāg, Layyah district, Pakistan, in the middle of nineteenth century. He was raised as an orphan. He studied with Mawlānā Nūr Khān, who was a deputy of Khwāja Muhammad Uthmān Dāmānī (d.1314 AH). By the advice of his teacher, he first took allegiance in the Naqshbandī Path with Khwāja Dāmānī. After the demise of his shaykh, he continued his spiritual journey with his shaykh’s son Khwāja Muhammad Sirāj ad-Dīn, who awarded him deputyship in the Sufi Path.

He established a Sufi khānqāh in Hasanābād Thal, near Karor Lāl Esan, district Layyah, Pakistan. He was famous for converting large numbers of Hindus in Islam, who would convert only by looking at his blessed face.

He died on 13 Jumāda al-Ūlā 1358 AH (1939). His blessed tomb is in Siwāg Sharīf, close to the city Karor Lal Esan, in Layyah district. His annual Urs is celebrated at his shrine in the form of a purely religious and spiritual congregation. He had three sons:

  1. Khwāja Faqīr Muhammad
  2. Khwāja Ghulām Muhammad
  3. Khwāja Muhammad Ibrāhīm

One of his numerous miracles is the following:

Khwāja Ghulām Hasan Suwāg (rah) was a shaykh of the Naqshbandi tarīqah [spiritual path]. Whenever he looked attentively at a disbeliever, they would become Muslim. Many Hindu youth became Muslim in this manner. A number of Hindus filed a case accusing the shaykh of forcing their youth to become Muslim, and he was summoned to appear before the court. When he arrived, he asked why he had been summoned. The magistrate told him that he was accused of forcing Hindu youth to become Muslim. The shaykh was very surprised when he heard the nature of the charge levied against him. He turned his attention toward the group of Hindu plaintiffs and asked one of them, “Have I made you a Muslim?” In reply, the Hindu recited the testimony of faith [kalimah]. He then looked toward another, then a third, then a fourth – and each recited the kalimah. Fearing that the shaykh might also look toward him, the magistrate, who was a Hindu, said, “Enough. I now understand the situation.” He dismissed the charges and the shaykh was exonerated with honor and respect.

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Qazi Muhammad Sadruddin Naqshbandi Mujaddidi

Hazrat Qazi Muhammad Sadruddin Naqshbandi Mujaddidi was a renowned master of the Naqshbandi Path and one of the notable deputies of Mawlana Ahmad Khan Naqshbandi (d.1360 AH).

He was born in 1902 and died on 18 Rabīʿ ath-Thānī 1398 AH (18 March 1978).

He received education at his hometown, then at Rāmpur and Bhopal, India. For some time, he taught at the Madrasah Nizamiya in Hyderabad, India.

He established a Sufi shrine in Harīpur Hazārā, Khyber-Pakhtunkhwa, Pakistan. His successor is his son Mawlānā Qāzī Abd ud-Dāim Dāim, who is a renowned Islamic scholar and author.

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Mawlana Abu as-Sad Ahmad Khan Naqshbandi Mujaddidi (d.1360H)

Mawlānā Abū as-Saʿd Aḥmad Khān Naqshbandī Mujaddidī was one of the most prominent deputies of Shaykh Muḥammad Sirāj ad-Dīn Naqshbandī of Mūsā Zaī Sharīf, district Derā Ismāīl Khān, Pakistan.

He was initially murid of Sayyid Laʿal Shāh Hamdānī (d.1313H) who was a deputy of Khwāja Muḥammad Uthmān Dāmānī (d.1314H). When Sayyid ṣāḥib left this mortal world, Mawlānā Ahmad Khān learned the remaining Sufi path from Khwāja Muḥammad Sirāj ad-Dīn Naqshbandī (1297-1333 AH).

He left many qualified deputies, including the following:

  1. Qāzī Muhammad Sadruddīn (d.1398H), who established a Sufi khānqāh in Harīpur Hazārā, Khyber-Pakhtunkhwā, Pakistan.
  2. Sayyid Abd as-Salām Ahmad Shāh (d. 1386 AH), son of Sayyid Barkat-ʿAlī Shāh of Kolkata.
  3. Mawlānā Sayyid Muftī ʿAmīm al-Ihsān Barkatī Mujaddidī of Bangladesh, who was initially a murid of Sayyid Barkat-ʿAlī Shāh of Kolkata.

Some contemporary Sufis, including a few followers of the Naqshbandi Mujaddidi Path, have adopted Wahhabism and preach Wahhabi doctrine to the people. The masters of this noble tarīqah were aware of this deviant sect and used to warn people from the evil effects of their creed and company. Shāh Aḥmad Saʿd Mujaddidī quddisa sirruhū has written extensively on such issues as Mawlid, Urs, Ilm al-Ghayb, and Istighāsa (see this post). Mawlānā Aḥmad Khān was not a Wahhābi or Deobandi, neither was he an extremist in opposing them. He explained about those Sufis who have adopted Wahhabi creed in the following words:

These days, there is such a wave of Wahhabism that faith, love and etiquette has suddenly vanished. Bayʿah is there, connection to the silsila is there, awrād (spiritual lessons) are there, but love and faith is missing and the adherence to proper manners is missing. This is the cause that fewer Fuyūz (spiritual lights and blessings) are received (by the seekers).

When Ḥazrat Ḥājī Dost Muḥammad ṣāḥib used to live in the service of his master Ḥazrat Shāh Aḥmad Saʿid ṣāḥib quddisa sirruhū, he used to clean the seat of the toilet (of his master) with his own hands.

Hazrat Ḥājī ṣāḥib used to say that whatever I have gained, it is by the love of the shaykh. And Ḥazrat Shāh Aḥmad Saʿīd ṣāḥib used to embrace Ḥājī ṣāḥib and say about him: “Whatever he has gained, it is from our love. And we love him like no one else. He is dignified among all my friends.” [page 220, 165]

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Daily practices in the Naqshbandi Path

A seeker who follows the Naqshbandi-Mujaddidi Sufi Path, should try best to follow the following daily practices regularly. These practices are additional, the first and foremost are the practices that are necessary in the Sharia, including five times prayer, sawm, zakāt and ḥajj. Without the necessary practices, these additional practices will not yield any benefits.

1. Reciting the Holy Qurān: recommended is one juz (para) daily, or at least half juz.

2. Reciting Kalima Ṭayyiba two hundred times daily with low voice (such that only the people sitting close can hear it). The body or head should not move during the recitation. The seeker should focus on the meaning of the words.

لَآ اِلٰهَ اِلَّا اللهُ

lāā ilāha illallāhu

after completion of 99, the complete kalima should be recited the hundredth time:

لَآ اِلٰهَ اِلَّا اللهُ مُحَمَّدٌ رَّسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ

lāā ilāha illallāhu muḥammadur-rasūlullāhi ṣallallāhu ʿalayhi wasallam

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Virtues of reciting the golden chain of the masters of Naqshbandi Path

Following passage is taken from the biography of Shaykh Ḥāfiẓ Abd al-Karīm Naqshbandī Mujaddidī (d.1355H / 1936) qaddas-Allāhu sirrahū of Rāwalpindī, Pakistan, who is author of the well known Sufi book “Hidāyat ul-Insān Ilā Sabīl il-Irfān” (Urdu). The biography is written by Qāḍī Ālimuddīn Naqshbandī (d.1942), who was his deputy and is well-known for the first-ever complete translation of Maktūbāt Sharīf in Urdu. I have tried best to convey the original meanings, yet my translation ability is only marginal.

Shajra Sharīf (golden chain) of the venerable Khwājgān, may Allah have mercy on them

His excellency the venerable master (Ḥāfiẓ Abd al-Karīm Naqshbandī), may Allah’s mercy be on him, had the perpetual practice of reciting the noble golden chain [Shajara] of the exalted Naqshbandī-Mujaddidī dynasty, and he would ask someone with good voice from his friends to recite it. He would never postpone it. Rather, he would often emphasize to his friends that they recite the golden chain at least once (everyday). So that they get blessed and benefited from the rewards and favors granted from the court of the venerable Master of the Firsts and the Lasts, may Allah’s blessings be upon him, through the stages of intermediation of the eminent masters (of this path).

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Amir al-Muminin Imam Hasan ibn Ali (49, Madinah)

Commander of the Faithful Imām Ḥasan Mujtabā ʿalaihi as-salām was the elder grandson of the Prophet ṣall-Allāhu ʿalaihi wa-sallam from his youngest daughter Sayyida Fāṭima ʿalayhā as-salām, and son of Imām ʿAlī Murtaḍā ʿalayhi as-salām.

He was born on 15 Ramaḍān in the year 3 after Hijrah. On the seventh day of his birth, the Prophet slaughtered two rams and gave away his hair-weight of silver as charity. He was named Ḥasan by his venerated grandfather, and his titles include Abū-Muḥammad, Sayyid and Zakī among others.

He is the second Imām in the Golden Chain of the twelve Imāms of Ahl al-Bayt, first being his father. He is among the five noble Ahl al-Kisāʾ (people of the cloak). He is the fifth in the righteous caliphs of Islam. After his abdication, the caliphate turned into monarchy. This was predicted by the Prophet ṣall-Allāhu ʿalaihi wa-sallam, who said: “Caliphate in my Ummah will be for thirty years, after which, there will be monarchy” (Tirmidhī). This duration was to end in Rabīʿ al-Awwal 41 AH whereas Imām ʿAlī was martyred in Ramadān 40 AH, after whom Imām Ḥasan remained caliph for about six months. He abdicated the caliphate in favour of Amīr Muʿāwiya raḍiy-Allāhu ʿanhu, who ruled in the style of kings [Ḥujjat-Allāh al-Bāligha].

According to sound narrations, he had high resemblance with his noble grandfather from head to chest. The companion Anas ibn Mālik raḍiy-Allāhu ʿanhu said:

“None of them resembled the Messenger of Allāh more than Ḥasan ibn ʿAlī.” [Tirmidhī]

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Imam Musa Kazim (186, Iraq)

Imām Mūsā Kāẓim ʿalaihi as-salām was the seventh Imām in the Golden Chain of twelve Imams. His epithet was Abu’l-Ḥasan and Abū-Ibrāhīm, and title was Kāẓim. He was the son and successor of Imām Jaʿfar Ṣādiq. He was born at a place called Abwāh located between Makkah and Madīnah, on 9 Ṣafar 128 AH [Shawāhid an-Nubuwwah].

Many of his miracles are reported by Mawlānā ʿAbd ar-Raḥmān Jāmī in Shawāhid an-Nubuwwah.

He had twenty three sons; his progeny continues from ten of them. [Bārā Imām]

Following Ṣūfī masters are from his progeny (excluding those from the progeny of Imām ʿAlī Riḍā):

  1. Founder of the Rifāʿī Ṣūfī Order, Sayyid Aḥmad Kabīr Rifāʿī, from Ibrāhīm ibn Mūsā Kāẓim

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