Sufis, Shaykhs, Saints & Scholars
Short Biographies 
d.751 - 1000 H
KEY : d = death, H = Hijri, CE = Common Era
SUFIS & SHAYKHS  d.751 - 1000 H
Local people called him Purana Pir (Purana Pir) or Piran-i-Pir (Piran-i-Pir); the former term means 'the old saint' and the latter means, 'the saint of saints'. It seems that Purana Pir is more probable, because he is the oldest of the known Chishtiya saints in Bengal. Moreover, Piran-i-Pir
is a title reserved by the Muslims of India for the 'al-Ghawth al-Adham' Muhy-ud-Din Abd'al-Qadir
al-Jilani Radi Allahu ta'ala anhu who is regarded as Bara Pir (the great Pir). The date of the
construction of the mausoleum is not known, but two epigraphs attached
to the gates of the shrine show that the gates were built by Sultan
Ala al-Din Husayn Shah and Sultan Nasir al-Din Nusrat Shah respectively. Ala al-Din Husayn Shah also built a siqayah or shed for drinking water at the dargah of the saint.
The urs (death anniversary; 758 AH/1357 CE) is commemorated annually on Id al-Fitr. On this occasion the jhanda or heraldic symbol of Makhdoom Jahaniyan Jahan Gasht, preserved in the shrine of Shaykh Jalal al-Din Tabrizi at
Pandua and the Panja (reproduction of hand) of Shaykh
Nur Qutb al-Alam at Pandua are sent to the shrine of Shaykh Akhi Siraj al-Din
at Gaur as a mark of respect to the old saint. Shaykh Akhi's tomb at
Gaur (Lakhnauti) still attracts hundreds of devotees from all over the country.
is believed in some quarters that Shaykh Akhi Siraj al-Din originally came from
Badayun (the epithet Badayuni is concequently attached to his name), but
modern researchers have shown that it is not true. Shaykh Abd'al-Haq
Muhaddith Dehlavi [d.1642CE] alayhir rahman in his Akhbar-ul-Akhyar fi Asrar-ul-Abrar calls Akhi Siraj al-Din Gauri, ie he was from Gaur, Bengal. The same scholar says that Shaykh Akhi Siraj al-Din while staying in the khanqah
of Shaykh Nizam al-Din at Delhi, used to go to Bengal to see his mother
who was staying there. He is enjoying his eternal rest in Bengal and
his teachings have also been preserved there through his disciples, the
Chishtiya saints. [Abdul Karim]
Bibliography Enam al-Huq, A History of Sufism in Bengal, Dhaka, 1974; A Karim, Social History of the Muslims in Bengal down to AD 1538, Dhaka, 1959
Shaykh al Islam Taj al-Din al-Subki [d. 771] 'alayhi al-rahmah wa'l-ridwan
Taj al-Din was without doubt a man with a strong sense of duty and an equal strong sense of right and wrong. His character was one of unquestionable honesty and integrity. He was carried by unselfish motives and lofty aspirations.We will also have to regard Taj al-Din as a pious man. His great ideal was Omar II, known for his piety, not to say bigotry. He was obviously inclined towards religious mysticism. Thus he speaks with great deference of the Sufis, and those he put forward as the benefactors of the world.
Shaykh al-Islam Taj al-Din
al-Subki, the son of Shaykh al-Islam al-hafiz Taqi al-Din al-Subki (d. 756) who
was a student of IBN ATA' ALLAH, mentioned in his book
'Mu'id al-Ni'am' under the chapter entitled Sufism:
Shaykh Abu Muhammad al-Juwayni (Imam al-Haramayn's father) said: They are among Allah's people and His elite. His mercy is sought through their remembrance of Allah, and rain descends with their invocation. May Allah be pleased with them and may Allah be pleased with us for their sake.(2)
Ibn Kathir says in
his "Mawlid," page 30:
Salla Allahu ta'ala 'alayhi wa
uncle al-'Abbas radi Allahu ta'ala anhu
composed poetry praising the birth of the Prophet Salla Allahu ta'ala 'alayhi wa
Sallam, in which are found the following
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet Salla Allahu ta'ala 'alayhi wa Sallam praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and frighten the enemies. That day he Salla Allahu ta'ala 'alayhi wa Sallam said:
Also read : DHIKR MAWLID RASUL'ALLAH by IBN KATHIR
Muhammad Baha 'al-Din Uways al-Bukhari Shah
Naqshband [d.791h] 'alayhi al-rahmah
Muhammad Baha 'al-Din Uways al-Bukhari Radi Allahu anhu, known as Shah Naqshband, the Imam of the Naqshbandi Tariqat without peer. He was born in the year 1317 C.E. in the village of Qasr al-'arifan, near Bukhara. After he mastered the shari'ah sciences at the tender age of 18, he kept company with the Shaykh Muhammad Baba as-Samasi Radi Allahu anhu, who was an authority in hadith in Central Asia. After the latter's death, he followed Shaykh Amir Kulal Radi Allahu anhu who continued and perfected his training in the external and the internal knowledge.
The students of Shaykh Amir Kulal Radi Allahu anhu used to make dhikr aloud when sitting together in association, and silent dhikr when alone. Hadrat Shah Naqshband Radi Allahu anhu, however, although he never criticized nor objected to the loud dhikr, preferred the silent dhikr. Concerning this he says, "There are two methods of dhikr; one is silent and one is loud. I chose the silent one because it is stronger and therefore more preferable." The silent dhikr thus became the distinguishing feature of the Naqshbandiyya among other tariqats.
Shah Naqshband Radi Allahu anhu performed Hajj (Pilgrimage) three times, after which he resided in Merv and Bukhara. Towards the end of his life he went back to settle in his native city of Qasr al-'Arifan. His teachings became quoted everywhere and his name was on every tongue. Visitors from far and wide came to see him and to seek his advice. They received teaching in his school and mosque, a complex which at one time accommodated more than five thousand people. This school is the largest Islamic center of learning in Central Asia and still exists in our day. It was recently renovated and reopened after surviving seventy years of Communist rule.
Shah Naqshband's Radi Allahu anhu teachings changed the hearts of seekers from darkness to light. He continued to teach his students the knowledge of the Oneness of God in which his precedessors had specialized, emphasizing the realization of the state of ihsan (excellence) for his followers according to the hadith of the Beloved Prophet Salla Allahu Ta'ala 'alayhi wa Sallam, "Ihsan is to worship God as if you see Him."
When Shah Naqshband Radi Allahu anhu died he was buried in his garden as he requested. The succeeding Kings of Bukhara took care of his school and mosque, expanding them and increasing their religious endowments (awqaf).
Succeeding Shaykhs of the Naqshbandi Tariqat wrote many biographies of Shah Naqshband Radi Allahu anhu. Among them are Mas'ud al-Bukhari and Sharif al-Jarjani, who composed the Awrad Baha 'al-Din which describes him and his life's works including his fatawa (legal decisions). Shaykh Muhammad Parsa, who died in Madinah in 822 H. (1419 C.E.) wrote Risala Qudsiyya in which he talks of Shah Naqshband's Radi Allahu anhu life, his virtues, and his teachings.
Shah Naqshband's Radi Allahu ta'ala anhu literary legacy included many books. Among them are Awrad an-Naqshbandiyyah, the Devotions of Shah Naqshband. Another book is Tanbih al-Ghafilin. A third book is Maslakul Anwar. A fourth is Hadiyyatu-s-Salikan wa Tuhfat at-Talibin. He left many noble expressions praising the Beloved Prophet Salla Allahu Ta'ala 'alyhi wa Sallam and he wrote many legal rulings. One of his opinions was that all the different acts and kinds of worship, whether obligatory or voluntary, were permitted for the seeker in order to reach reality. Prayer, fasting, zakat (paying the poor-tax), mujahadat (striving) and zuhd (self-denial) were emphasized as ways to reach Allah Almighty.
Shah Naqshband Radi Allahu anhu built his school on the renewal of the teachings of the Islamic religion. He insisted on the necessity of keeping the Qur'an al-kareem and the teachings of the Sunnah. When they asked him, "What are the requirements of one who follows your way?" he said, "To follow the Sunnah of the Beloved Prophet Salla Allahu ta'ala 'alyhi wa Sallam." He continued saying: "Our way is a rare one. It keeps the 'Urwat ul-Wuthqa, the Unbreakable Bond, and it asks nothing else of its followers but to take hold of the Pure Sunnah of the Beloved Prophet Salla Allahu Ta'ala 'alyhi wa Sallam and follow the way of the Sahaba (Companions of the Beloved Prophet Salla Allahu Ta'ala 'alyhi wa Sallam in their ijtihad (efforts for Allah).
Khawaja Shams al-Din Muhammad Ibn-i Muhammad, known as Hafiz, was born into a
merchant family of Shiraz, Iran, some time between 1321 and 1326; he died in the
same city around 1389. The word "hafiz" means reciter. The poet chose this
takhallus because, allegedly, he could recite the Qur'an in a
number of different forms--fourteen according to his own poetry and seven
according to his colleague and biographer, Muhammad Gulandam.
Little is known about the formative years of Hafiz's life other than that he
was orphaned at an early age and was employed by a baker as dough maker. What is known is that he was a scholar, an 'arif, a
hafiz of the Qur'an and an exegete of the Book. He himself has repeatedly
indicated this in his verses:
I haven 't seen more beautiful lines than yours, Hafiz,
By the Qur'an that you have in your breast.
Your love shall cry out if you, like Hafiz,
Recite the Quran memoriter with all the fourteen readings.
Of the memorizers of the world none like me has gathered,
Subtleties of wisdom with Quranic delicacies.
In his poetry Hafiz speaks much of the pir-e tariqat
(spiritual guide) and of the murshid (master), yet it is not clear who
was the teacher and guide of Hafiz himself.
Hafiz's poetry attains to lofty mystical heights, and there are
few people who are able to perceive his mystic subtleties. All the
'urafa' who came after him admit that he had indeed practically covered
the lofty stages of 'irfan. Several important scholars have written
commentaries on some of his verses. For example, a treatise was written by the
well-known philosopher of the ninth century, Muhaqqiq Jalal al-Din Dawwani, on
the following verse:
My teacher said: the pen of creation was subject to no error,
Bravo the pure eyes that hide all defects.
Unlike his globe trotter fellow Shirazi, Sa'di, Hafiz stayed in Shiraz almost
all his life. One of the two trips that he made was forced upon him--he was
exiled from Shiraz due to mass opposition to his singular behavior. He stayed
long enough in Yazd until the situation cooled down. The other trip was to the
port of Hormuz on the Persian Gulf where he was to travel to India. A stormy sea
made him change his mind and return to Shiraz.
Like the Quatrains of Umar Khayyam, Hafiz's poetry has a special public
appeal. This appeal is to a degree that his diwan is often treated as if
it were the Noble Qur'an. Indeed, to most Iranians he is known as the
Lisan al-Qaiyb (tongue of the unperceived). In fact, like the Noble
Qur'an, they use his diwan to look into the future. Hafiz's
diwan contains 418 ghazals, 5 odes, 41 quatrains, and 3 small
mathnavis. Other features of his diwan include the Saqinameh,
Ahuye Vahshi, and Muqanninamah.
Hafiz is undeniably the master of the art of the ghazal (sonnet). The
ghazal, of course, does not begin with Hafiz but, it is, certainly, a
genre which he developed and perfected. His Sufic ghazals usually contain
seven beyts with the poet's penname usually appearing in the last
beyts. His Sufic ghazals, that have more than seven beyts,
have, over the centuries, engaged the attention of the analysts and Hafiz
interpreters. It is not clear whether the beyts that fail, in one way or
another, to meet Hafiz' standard, thematic development, and the
seven-beyt-limit are added by later compilers who, for various reasons,
might have amplified the volume, or that they had been added by Hafiz himself to
satisfy the demands of his patrons.
Hafiz is a highly controversial figure in Persian literature. The controversy is centered on whether Hafiz uses allegorical symbolism alongside profane love to convey Sufic messages to those knowledgeable to decipher his thoughts. Many scholars in the West have rejected the attribution of any sufistic value to the poetry of Hafiz. On the contrary, many scholars and critics in the East have not given anything but sufistic values to the same poetry. The biggest problem for the Western scholar, of course, is a good understanding of the material with which Hafiz worked; a lack of a good translation of the entire diwan influences this lack of belief in the existence of a level more profound than the mundane. The biggest problem for the Eastern scholar is a lack of analytical orientation. Hafiz passed away in 791Hijri/1389 Common Era.
Extracts from Prof Iraj Bashiri
Ghawth al 'Alam Mahboob-i Yazdani Sultan Sayyad Makhdoom Ashraf Jahangir
Simnani [d.807H] 'alayhi al-rahmah
Khaldun said about tasawwuf in his
Tasawwuf is one of the latter-day sciences of the Law in the Islamic
Community. The foundation of tasawwuf,
however, is (more ancient, as seen in the fact) that these folk and their way
have always been present among the Salaf
and among the most senior of the Companions and the Successors, and their way is
the way of truth and guidance.
The foundation of the way of the Sufis is self-restraint in the world and utter
dependence on Allah; shunning of the adornment and beauty of the world; self-
deprivation of pleasure, money, and title in the manner agreed upon by the vast
majority of the scholars; and isolation from creatures in seclusion and devotion
All these aspects were widespread among the Companions and the Salaf, but with the pervasiveness of worldliness in the second century and the next, and the general inclination of the people towards the world, those who remained attached to worship became know under the name of Sufis.(1)
(1) Muqaddimat ibn Khaldun, p.
Reproduced with permission from
Shaykh M. Hisham Kabbani's _The Repudiation of 'Salafi' Innovations_ (Kazi,
1996) p. 382.
Khawaja Shaykh Sayyad Abul Fatah Muhammad Gesu Daraz 'Banda Nawaz' Dehlavi [d. 825 H/ 1422 CE] 'alayhir al-ridwan w'al rahman
His name was Abul Fatah, and 'Banda Nawaz' and 'Gesu Daraz' are his titles. Among the scholars and theologians he was Shaykh Abul Fatah Sadr al-Din Muhammad Dehlavi, but people called him Khawaja Banda Nawaz and Khawaja Gaysoo D'raaz. He was the descendant of Amir al Momineen Hadrat Ali Radi Allahu ta'ala anhu. His forefathers resided in Hirat (Afghanistan). One of them travelled to Delhi and eventually decided to settle down and make it his new home. Shaykh Muhammad was born in Delhi on 4, Rajab, 721 Hijri. His father Sayyad Yusuf bin Ali, alias Sayyad Raja was a holy figure and devoted to Hadrat Nizam al-din Awliya Rahmatullahi alayh. Sultan Muhammad bin Tughlaq once transferred his capital to Daulatabad (Devgiri) and along with him went many scholars, theologians and mystics. His parents also migrated to the place. He was four years at the time Malik-ul-Umar Sayyad Ibrahim Mustafa, his maternal uncle, was the governor of the new Capitol i.e., Daulatabad.
Childhood and Early Education: From the very beginning his father put him on the right track i.e. to learn and to study and gave him his early education. From his childhood he was inclined towards Religion and spent time in meditation and prayer. He was ten when his father died and his maternal grand father assumed the responsibility of his education and training and taught him initial books but he took lessons on "Misbah" and "Qadoori" from another teacher.
Again in Delhi: On the passing away of his father, his mother had a disagreement with her brother and decided to return to Delhi. He was fifteen at the time. He had heard a lot about Hadrat Nizam al-Din and Hadrat Nasir al-Din Roshan Chiragh Dehlavi from his father and maternal grandfather and thus grew devoted to them. One day he went to say his prayer in the Jama-Masjid of Sultan Qutub al-Din, there he saw Hadrat Shaykh Nasir al-Din Mahmood Chiragh Dehlavi and immediately pledged Obedience [bay'ah] to him as his disciple on 16, Rajab.
Completion of Outer and intrinsic studies: Under the guidance of Hadrat Nasir al-Din Chiragh Dehlavi he engaged himself in prayers and meditation and so much enjoyed them that lie forbade studies and requested his teacher to allow him to do so. Hadrat Nasir ad-din strictly denied him permission and instructed him to study with attention Usul-e-Bizoori, Risals Shamsia, Kashaf, Misbah so he restarted the studies under the guidance of renowned teachers. Mawlana Sayyad Shariff al-Din Kaithli, Mawlana Taj al-Din Muqaddam and Mawlana Qazi Abd'al Muqtadir and qualified for the degree at the age of nineteen.
Title Gaisoo Draaz (Gaisu Deraz): One day he with other disciples lifted the palanquin bearing Hadrat Nasir al-Din. His long hair stuck into the foot of the palki and pained him severely but he did not disentangle them for love and respect to the teacher. When Hadrat Nasir al-Din learnt of the episode, he was overjoyed and recited the Persian couplet;
Har ki mureedae Sayyad 'Gesu-Daraz' shud;
Wallah khilaf nest ki Uoo ishq baaz shud.
(Meaning: "Sayyad 'Gesu-Daraz' has pledged his obedience; there is nothing wrong in it because he has deeply fallen in love)."
After this incident he became known as 'Gesu-Daraz.'
Books: He was a prolific writer as well as a revered scholar on a wide range of topics and subjects. He left many books. It is said, he was the first writer of a magazine on mysticism in Urdu. He wrote about 100 books in Persian and Arabic. Some of them are:
Tafseer [Commentary] Qur'an e Majeed
Sharah Fasus al-Hukm
Tarjuma Risala Qerya
Hawa Asahi Quwwat-Ul-Qalb
Stay at Gulbarga: Having lived for about 44 years in Delhi he went to Gulbarga, Deccan. He was about eighthy at that time. Firoz Shah Bahmani ruled over the Deccan during this period. He gave him much respect. For a long time he was engaged in religious discourses, sermons, and spiritual training of the people.
Death: This great scholar, sufi, and renowned spiritual guide lived for over 100 years. He died at the age of 104 years, on the 16th of Dh'ul Q'adah in 825 Hijri, in Gulbarga (Karnataka) and is laid to rest there. His tomb is a place of pilgrimage for all the people rich and poor alike.
" If a Salik prays or meditates for fame, his is an atheist.
" If one prays or meditates out of fear, he is a cheat and a hypocrite.
" So long as a man disengages himself from all the worldly things, he would not step into the road of conduct.
" Divide the night into three periods: in the first period say Darud and recitation; in the second sleep and in the third call His name and meditate.
" The Salik should be careful in food it should be legitimate (Halal).
" The Salik should abstain from the company of the worldly people.
YAA QUTB-E-DECCAN TAAJ-UL-AWLIYA-E-DECCAN SHAHENSHAH-E-KARNATAKA RASOOL-E-HAQQ KI KHUSHBU ALI KA ZORE BAAZU HADRAT SAYYAD MUHAMMAD KHAWAJA BANDE NAWAZ GESU DARAZ AL-MADAD
Abu'l-Fadl Ahmad ibn Hajar's family originated in the district of Qabis in Tunisia. Some members of the family had settled in Palestine, which they left again when faced with the Crusader threat, but he himself was born in Egypt in 773, the son of the Shafi'i scholar and poet Nur al-Din 'Ali and the learned and aristocratic Tujjar. Both died in his infancy, and he was later to praise his elder sister, Sitt al-Rakb, for acting as his 'second mother'. The two children became wards of the brother of his father's first wife, Zaki al-Din al-Kharrubi, who entered the young Ibn Hajar in a Qur'anic school (kuttab) when he reached five years of age. Here he excelled, learning 'Surat Maryam' in a single day, and progressing to the memorization of texts such as the 'Mukhtasar' of Ibn al-Hajib on usul. By the time he accompanied al-Kharrubi to Makkah at the age of 12, he was competent enough to lead the Tarawih prayers in the Holy City, where he spent much time studying and recalling God amid the pleasing simplicity of Kharrubi's house, the Bayt al-'Ayna', whose windows looked directly upon the Black Stone. Two years later his protector died, and his education in Egypt was entrusted to the hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by the great Cairene scholars al-Bulqini (d.806) and Ibn al-Mulaqqin (d.804) in Shafi'i fiqh, and of Zayn al-Din al-'Iraqi (d.806) in hadith, after which he was able to travel to Damascus and Jerusalem, where he studied under Shams al-Din al-Qalqashandi (d.809), Badr al-Din al-Balisi (d.803), and Fatima bint al-Manja al-Tanukhiyya (d.803). After a further visit to Makkah and Madina, and to the Yemen, he returned to Egypt.
When he reached 25 he married the lively and brilliant Anas Khatun, then 18 years of age. She was a hadith expert in her own right, holding ijazas from Zayn al-Din al-'Iraqi, and she gave celebrated public lectures in the presence of her husband to crowds of ulema among whom was Imam al-Sakhawi. After the marriage, Ibn Hajar moved into her house, where he lived until his death. Many noted how she surrounded herself with the old, the poor and the physically handicapped, whom it was her privilege and pleasure to support. So widely did her reputation for sanctity extend that during her fifteen years of widowhood, which she devoted to good works, she received a proposal from Imam 'Alam al-Din al-Bulqini, who considered that a marriage to a woman of such charity and baraka would be a source of great pride.
Once ensconced in Egypt, Ibn Hajar taught in the Sufi lodge (khaniqah) of Baybars for some twenty years, and then in the hadith college known as Dar al-Hadith al-Kamiliyya. During these years, he served on occasion as the Shafi'i chief justice of Egypt.
It was in Cairo that the Imam wrote some of the most thorough and beneficial books ever added to the library of Islamic civilization. Among these are al-Durar al-Kamina (a biographical dictionary of leading figures of the eighth century), a commentary on the Forty Hadith of Imam al-Nawawi (a scholar for whom he had particular respect); Tahdhib al-Tahdhib (an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by al-Mizzi), al-Isaba fi tamyiz al-Sahaba (the most widely-used dictionary of Companions), and Bulugh al-Maram min adillat al-ahkam (on Shafi'i fiqh).
In 817, Ibn Hajar commenced the enormous task of assembling his Fath al-Bari. It began as a series of formal dictations to his hadith students, after which he wrote it out in his own hand and circulated it section by section to his pupils, who would discuss it with him once a week. As the work progressed and its author's fame grew, the Islamic world took a close interest in the new work. In 833, Timur's son Shahrukh sent a letter to the Mamluk sultan al-Ashraf Barsbay requesting several gifts, including a copy of the Fath, and Ibn Hajar was able to send him the first three volumes. In 839 the request was repeated, and further volumes were sent, until, in the reign of al-Zahir Jaqmaq, the whole text was finished and a complete copy was dispatched. Similarly, the Moroccan sultan Abu Faris 'Abd al-'Aziz al-Hafsi requested a copy before its completion. When it was finished, in Rajab 842, a great celebration was held in an open place near Cairo, in the presence of the ulema, judges, and leading personages of Egypt. Ibn Hajar sat on a platform and read out the final pages of his work, and then poets recited eulogies and gold was distributed. It was, says the historian Ibn Iyas, 'the greatest celebration of the age in Egypt.'
Shaykh al-Islam Ibn Hajar departed this life in 852 Hijri. His funeral was attended by 'fifty thousand people', including the sultan and the caliph; 'even the Christians grieved.' He was remembered as a gentle man, short, slender, and white-bearded, a lover of chess and calligraphy, much inclined to charity; 'good to those who wronged him, and forgiving to those he was able to punish.' A lifetime's proximity to the hadith had imbued him with a deep love of the Messenger (may Allah bless him and grant him peace), as is shown nowhere more clearly than in the poetry assembled in his Diwan, an original manuscript of which has been preserved at the Egyptian National Library. A few lines will suffice to show this well:
By the gate of your generosity stands a sinner, who is mad with love,
O best of mankind in radiance of face and countenance!
Through you he seeks a means [tawassala], hoping for Allah's forgiveness of slips;
from fear of Him, his eyelid is wet with pouring tears.
Although his genealogy attributes him to a stone [hajar],
how often tears have flowed, sweet, pure and fresh!
Praise of you does not do you justice, but perhaps,
In eternity, its verses will be transformed into mansions.
My praise of you shall continue for as long as I live,
For I see nothing that could ever deflect me from your praise.
Abdal Hakim Murad
name was Abu Abdullah Muhammad, son of Sulayman, son of Abi Bakr al-Jazuli
al-Simlali. He was a descendant of Prophet Muhammad, praise and veneration be upon him, via his
grandson Hasan, son of Ali, may Allah be
pleased with them.
Jazuli alayhir rahman belonged to the
Berber tribe of Jazula that settled in the Sus area of Morocco which lies
between the Atlantic ocean and the Atlas mountains. When he was young he studied
in Sus, then continued his studies in the Madrassa as-Saffareen in Fez.
Al-Jazuli was ''frequent in reciting litanies (awrad), observant of Allah most High in all
his states, not exceeding the boundaries Allah established, and exerting himself
in following the Book of Allah and the example of his beloved Messenger (Allah bless him and give him peace).” He
founded the Shadhiliyya Jazuliyya order, with Dala'il al-Khayrat [Guidance to Righteousness]
at its core, and its disciples received spiritual training
(tarbiya) at his hands. After the completion of his studies in the Madrassa he left Fez and
spent the next forty years between Makkah, Madina and Jerusalem. It was after
this period that he returned to Fez where he was blessed to complete his great
work of the 'Dala'il ul Khayrat'.
Jazuli alayhir rahman
was a very pious man and the foremost Judge of his
town. One day, while on a journey he became very thirsty and also needed to
renew his ablution but his water skin was empty and there was no water in sight.
In his search for water he found a well, however the well had neither a bucket
nor a rope with which to draw the water. Al Jazuli was very distressed by the
situation, the water was so near and yet so far, and he did not know what to do.
Shortly after finding the well a young girl approached and upon realizing al
Jazuli’s dilemma spat dry air into the well and the water miraculous rose to the
top. Imam al Jazuli alayhir
rahman was astounded by this miracle and asked the
girl how such a miracle was possible. To this she replied "I was able to do this
through my asking Allah for 'peace and blessings upon' Prophet
witnessed the blessed benefit of asking for blessings upon the Prophet, may Allah praise and venerate him, and give him peace. Al Jazuli decided to
compose 'Dala'il ul-Khayrat' by gathering and selecting material from a
multitude of authentic Islamic references that praise and supplicate for
blessings upon the Beloved Prophet Salla Allahu
ta'ala 'alayhi wa Sallam. When one reads these supplications on the
Prophet, praise and veneration be upon
him, Allah showers not only His Prophet with blessings but also its
great work has been, and still is acclaimed by all the lovers of Prophet
Muhammad, praise and veneration be upon him, as being the foremost book to
praise him. Dalail was later explained by Imam Al-Fasi and subsequently all
authentic references were added at the end of each statement in his famous
explanation of Dalail. However, one must not suppose that this work contains all
the authentic prayers that praise the Beloved Prophet, they are so numerous that
they would exhaust volumes of writing; but they are the most precious.
The family of Sultan Sayyad Hadrat Makhdoom
Semnani Rahmatullahi ta'ala 'alayh came to be known as 'Khandan al-Ashrafiya' and the forefather of this dynasty in Asia is
Hadrat Sayyad Abd'al Razzaq Noor al-Ayn Rahmatullahi ta'ala alayh . This family came to be known as 'Ashrafi
Sadat '. All the descendents are of the family of Hadrat Abd'al Razzaq Noor
al-Ayn. A great saint and scholar of his time. Direct descendent of Ghawth al
Azam Shaykh Abd'al Qadir al Jilani Radi Allahu ta'ala anhu. His shrine is next to his murshid and uncle Makhdoom Ashraf Jahangir
Rahmatullahi ta'ala 'alayh
in Kicchocha Shareef, Faizabad, UP,
Read more : Abd 'al Razzaq Nur al-Ayn
Nur al-Din Abd 'ar-Rahman Jami [d.897H - 1492CE] 'alayhi al-rahmah wa'l-ridwan
Jami poetry at www.chishti.ru
In his biography of the famous men of his time entitled al-Daw' al-lami' al-Sakhawi reveals that his father Zayn al-Din 'Abd al-Rahman ibn Muhammad (d. 874) was a Cairo-born Sufi of great piety, and a member of the Baybarsiyya Sufi community where Ibn Hajar, Sakhawi's teacher, taught for forty years.(1)
In the section of his 'al-Jawahir al-mukallala fi al-akhbar al-musalsala' devoted to the transmission of hadith through chains formed exclusively of Sufi narrators, al-Sakhawi states that he himself had received the Sufi path from Zayn al-Din Ridwan al- Muqri' in Cairo.(2) In the same work Sakhawi also mentions several of his teachers and students of hadith who were Sufis. Here are the names of some of them, together with the words used by him to describe them in his biographical work al-Daw' al-lami':
* Abu Bakr ibn Muhammad al-Hishi al-Halabi al-Shafi'i (b. 848) the head of the Bistamiyya Sufis in Aleppo, the mother trunk of the Naqshbandi Sufi order affiliated with BISTAMI, ABU YAZID. He spent two years in Makkah with Sakhawi, who wrote him an ijaza or permission to teach. In this ijaza Sakhawi calls him: 'Our master, the masterful Imam of merits and guidance, the Educator of Murids (students in the Sufi path), the Mainstay of Wayfarers in the Sufi path, the Noble Abu Bakr al-Hishi al-Halabi, may Allah preserve him and have mercy on his gracious predecessors (i.e. the chain of his shaykhs in the Sufi path), and may Allah grant us and all Muslims their benefits.'(3)
* Badr al-Din Hussayn ibn Siddiq al-Yamani al-Ahdal (d. 903): al-Sakhawi gave him a comprehensive ijaza granting him permission to teach all of his books.(4)
* Abu al-Fath Muhammad ibn Abi Bakr al-Madani al-Maraghi (d. 859): Sakhawi took hadith from him. He was head of two Sufi khaniqas in Cairo, the Zamamiyya and the Jamaliyya. He led a life of seclusion for the most part, and wrote a commentary on Nawawi's manual of Law Minhaj al-talibin, and an epitome of IBN HAJAR ASQALANI 'Fath al-bari' because of his defense of SHAYKH IBN AL 'ARABI, he was murdered in front of the Ka'ba by a fanatic.(5)
* Taqi al-Din Abu Bakr ibn Muhammad al-Qalqashandi (d. 867), also called 'Abd Allah. He received the Sufi khirqa or cloak of authority in Cairo. He is said to have read the whole of Sahih al-Bukhari in three days while in Makkah. He lived in al-Quds, where al-Sakhawi met him and took hadith from him.(6)
* Thiqat al-Din Abu al-'Abbas Ahmad ibn Muhammad al-'Uqbi (d. 861). He taught hadith and tajwid in Makkah, where Sakhawi studied under him.(7)
* Kamal al-Din Muhammad ibn 'Abd al-Wahid al-Sikandari al-Siwasi (d. 861). He was a master of all sciences and taught at the Madrasa al-Ashrafiyya in Cairo, after which he headed the Shaykhuni Sufi khaniqa. He authored many books.(8)
* Abu 'Abd Allah Muhammad ibn 'Ali al-Husayni al-Qahiri al- Shafi'i al-Sufi (d. 876). Munawi's deputy judge in Cairo, a student of `Izz al-Din ibn Jama'a, Jalal al-Din al-Bulqini and many others, and a student and friend of Sakhawi's teacher Ibn Hajar whose work Fath al-bari he copied twice. A teacher of fiqh and hadith, he wrote an epitome of Ibn al-Athir's Kitab al-ansab. He was an old acquaintance of Sakhawi's father, and consequently treated Sakhawi himself 'with indescribable respect.' He was one of the ten students to whom Ibn Hajar gave his authority in teaching hadith after him.(9)
* Abu Khalid Muhammad ibn Abi Bakr al-Jibrini (d. 860). He was a writer, archer, horseman, and Sufi shaykh at the zawiya (alcove-mosque) of Jibrin, where al-Sakhawi met him and took hadith from him. Sakhawi says of him: 'He was handsome, modest, generous, courageous, and endowed with spiritual strength and virility after the shaykhs of true majesty.'(10)
* Zaki al-Din Abu al-`Abbas Ahmad ibn Muhammad al-Ansari al- Khazraji al-Sa'di al-Muqri' al-Sufi (d. 875). An associate of Ibn Hajar and a prolific writer, he wrote an autobiography in more than fifty volumes, although Sakhawi said he was unaffected, congenial, readily given to tears, and quick of repartee.(11)
* Thiqat al-Din Abu 'Ali Mahmud ibn 'Ali al-Sufi al-Khaniki (d. 865). Born and raised in Cairo's Khaniqa al-Siryaqusiyya where he taught late in life. He died while at Makkah the pilgrimage.(12)
* Abu al-Faraj 'Abd al-Rahman ibn Khalil al-Dimashqi al-Sufi (d. 869). He was a muhaddith. Al-Sakhawi studied under him in Cairo and at the Umayyad Mosque in Damascus.(13)
(1) al-Sakhawi, al-Daw' al-lami' (Beirut: dar maktabat al- hayat, 1966) 4:124-125. (2) A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951) p. 35. (3) al-Sakhawi, al-Daw' al-lami' 11:96-97, 74-75. (4) Ibid. 3:144-145. (5) Ibid. 7:162-165. (6) Ibid. 11:69-71. (7) Ibid. 2:212-213. (8) Ibid. 8:127-132. (9) Ibid. 8:176-178. (10) Ibid. 7:197. (11) Ibid. 2:146-149. (12) Ibid. 10:140-141. (13) Ibid. 4:76.
Reproduced with permission from Shaykh M. Hisham Kabbani's _The Repudiation of 'Salafi' Innovations_ (Kazi, 1996) p. 382-385.
Imam Jalal al-Din al-Misri al-Suyuti [d. 911H] 'alayhi al-rahmah wa'l-ridwan
'Abd al-Rahman ibn Kamal al-Din Abi Bakr
ibn Muhammad ibn Sabiq al-Din, Jalal al-Din al-Misri al-Suyuti al-Shafi'i
al-Ash'ari, also known as Ibn al-Asyuti (d. 849-911), the mujtahid imam
and renewer of the tenth Islamic century, foremost hadith master, jurist, Sufi,
philologist, and historian, he authored works in virtually every Islamic
Born to a Turkish mother and non-Arab father and raised as an orphan in
Cairo, he memorized the Qur'an at eight, then several complete works of Sacred
Law, fundamentals of jurisprudence, and Arabic grammar; after which he devoted
himself to studying the Sacred Sciences under about a hundred and fifty shaykhs.
Among them the foremost Shafi'i and Hanafis shaykhs at the time, such as the
hadith master and Shaykh al-Islam Siraj al-Din Bulqini, with whom he studied
Shafi'i jurisprudence until his death; the hadith scholar Shaykh al-Islam Sharaf
al-Din al-Munawi, with whom he read Qur'anic exegesis and who commented
al-Suyuti's al-Jami' al-Saghir in a book entitled Fayd al-Qadir; Taqi al-Din
al-Shamani in hadith and the sciences of Arabic; the specialist in the
principles of the law Jalal al-Din al-Mahalli, together with whom he compiled
the most widespread condensed commentary of Qur'an in our time, 'Tafsir
al-Jalalayn'; Burhan al-Din al-Biqa'i; Shams al-Din al-Sakhawi; he also studied
with the Hanafi shaykhs Taqi al-Din al-Shamni, Shihab al-Din al-Sharmisahi,
Muhyi al-Din al-Kafayji, and the hadith master Sayf al-Din Qasim ibn
He travelled in the pursuit of knowledge to Damascus, the Hijaz, Yemen,
India, Morocco, the lands south of Morocco, as well as to centers of learning in
Egypt such as Mahalla, Dumyat, and Fayyum. He was some time head teacher of
hadith at the Shaykhuniyya school in Cairo at the recommendation of Imam Kamal
al-Din ibn al-Humam, then the Baybarsiyya, out of which he was divested through
the complaints of disgruntled shaykhs which he had replaced as teachers. He then
retired into scholarly seclusion, never to go back to
Ibn Iyas in 'Tarikh Misr' states that when al-Suyuti reached forty years
of age, he abandoned the company of men for the solitude of the Garden of
al-Miqyas by the side of the Nile, avoiding his former colleagues as though he
had never known them, and it was here that he authored most of his nearly six
hundred books and treatises. Wealthy Muslims and princes would visit him with
offers of money and gifts, but he put all of them off, and when the sultan
requested his presence a number of times, he refused. He once said to the
sultan's envoy: "Do not ever come back to us with a gift, for in truth Allah has
put an end to all such needs for us." Blessed with success in his years of
solitude, it is difficult to name a field in which al-Suyuti did not make
outstanding contributions, among them his ten-volume hadith work Jam' al-Jawami'
("The Collection of Collections"); his Qur'anic exegesis Tafsir al-Jalalayn
("Commentary of the Two Jalals"), of which he finished the second half of an
uncompleted manuscript by Jalal al-Din Mahalli in just forty days; his classic
commentary on the sciences of hadith 'Tadrib al-Rawi fi Sharh Taqrib al-Nawawi'
("The Training of the Hadith Transmitter: An Exegesis of Nawawi's 'The
Facilitation'"); and many others.
A giant among contemporaries, he remained alone, producing a sustained
output of scholarly writings until his death at the age of sixty-two. He was
buried in Hawsh Qawsun in Cairo. In the introduction to his book entitled
'al-Riyad al-Aniqa' on the names of the Prophet Salla Allahu ta'ala 'alayhi wa Sallam he said:
"It is my hope that Allah accept this book and that through this book I shall
gain the Prophet Salla Allahu ta'ala 'alayhi wa
Sallam's intercession. Perhaps it shall be that Allah make it the seal of
all my works, and grant me what I have asked Him with longing regarding the
The editors of the 'Dalil Makhtutat al-Suyuti'
("Guide to al-Suyuti's Manuscripts") have listed 723 works to al-Suyuti's
name.1 Some of these are brief fatwas which do not
exceed four pages, like his notes on the hadith "Whoever says: 'I am
knowledgeable,' he is ignorant"2
entitled 'A'dhab al-Manahil fi Hadith Man Qala Ana 'Alim'; while others, like
the 'Itqan fi 'Ulum al-Qur'an' or 'Tadrib al-Rawi', are full-fledged
Shaykh al-Islam al-Suyuti, the
Renewer of the Eighth Islamic century and Mujtahid Imam said in his
book entitled Ta'yid al-haqiqa al-'aliyya wa-tashyid al-tariqa
al-shadhiliyya (The upholding of the lofty truth and the buttressing of the
Tasawwuf in itself is a most honorable knowledge. It explains
how to follow the Sunnah of the Prophet and to leave innovation, how to
purify the ego... and submit to Allah truly...
I have looked at the matters which the Imams of Shari'a have
criticized in Sufis, and I did not see a single true Sufi holding such
positions. Rather, they are held by the people of innovation and the extremists
who have claimed for themselves the title of Sufi while in reality they are
Pursuit of the science of the hearts, knowledge of its diseases such as jealousy, arrogance and pride, and leaving them are an obligation on every Muslim.
His chain of transmission in tasawwuf goes back to SHAYKH 'ABD
AL-QADIR AL-GILANI, and al-Suyuti belonged to the
Shadhili tariqa, which he eulogized in his brief defense of tasawwuf entitled 'Tashyid al-Haqiqa
al-'Aliyya'. In the latter book he states: "I have looked at the matters which
the Imams of Shari'a have criticized in Sufis, and I did not see a single true
Sufi holding such positions. Rather, they are held by the people of innovation
and the extremists who have claimed for themselves the title of Sufi while in
reality they are not." In the Tashyid he also produces narrative chains of
transmission proving that AL
HASAN AL-BASRI did in fact narrate directly from 'Ali
ibn Abi Talib - Allah be well-pleased with
him. This goes against commonly received opinion among the scholars of
hadith,3 although it was also the
opinion of IMAM
AHMAD IBN HANBAL.4
When one of his shaykhs, Burhan al-Din Ibrahim ibn 'Umar al-Biqa'i (d.
885), attacked Ibn 'Arabi in a tract entitled Tanbih al-Ghabi ila Takfir Ibn
'Arabi ("Warning to the Dolt That Ibn 'Arabi is an Apostate"), al-Suyuti
countered with a tract entitled Tanbih Al-Ghabi fi Takhti'a Ibn 'Arabi ("Warning
to the Dolt That Faults Ibn 'Arabi"). Both epistles have been published.5
In his reply al-Suyuti states that he considers Ibn 'Arabi a Friend of
Allah whose writings are forbidden to those who read them without first learning
the technical terms used by the Sufis. He cites from Ibn Hajar's list in Anba'
al-Ghumr, among the trusted scholars who kept a good opinion of Ibn 'Arabi or
counted him a wali: Ibn 'Ata' Allah al-Sakandari (d. 709), al-Yafi'i (d. 678),
Ibn 'Abd al-Salam after the latter's meeting with al-Shadhili, Shihab al-Din Abu
al-'Abbas Ahmad ibn Yahya al-Malwi al-Tilimsani (d. 776), Siraj al-Din Abu Hafs
'Umar ibn Ishaq al-Hindi al-Hanafi (d. 773) the author of Sharh al-Hidaya and
Sharh al-'Ayni, Najm al-Din al-Bahi al-Hanbali (d. 802), al-Jabarti (d. 806),
the major lexicographer al-Fayruzabadi (d. 818), Shams al-Din al-Bisati
al-Maliki (d. 842), al-Munawi (d. 871), and others. Of note with regard to the
above is the abundant use of Ibn 'Arabi's sayings by al-Munawi in his commentary
of al-Suyuti's Jami' al-Saghir entitled Fayd al-Qadir, and by Fayruzabadi in his
commentary on Bukhari's Sahih.
Al-Suyuti was Ash'ari in his
doctrine as shown in many of his works. In 'Masalik al-Hunafa fi Walidayy
al-Mustafa' ("Methods Of Those With Pure Belief Concerning the Parents of The
Prophet Salla Allahu ta'ala
'alayhi wa Sallam") he says:
The Prophet Salla Allahu ta'ala 'alayhi wa Sallam's parents died before he was sent as Prophet and there is no punishment for them, since: (We never punish until We send a Messenger (whom they reject)( (17:15 ). Our Ash'ari Imams among those in kalam, usul, and fiqh agree on the statement that one who dies while da'wa has not reached him, dies saved. This has been defined by Imam al-Shafi'i.. . . Some of the fuqaha' explained that the reason is, such a person follows fitra or Primordial Disposition, and has not stubbornly refused nor rejected any Messenger.6
Source: Shaykh Gibril F. al-Haddad
Imam Abd al-Wahhab al-Sharani [d. 973AH
/ 1566CE] 'alayhi al-rahmah wa'l-ridwan
Whoever carefully examines the branches of knowledge of the Folk of Allah Most High will find that none of them are beyond the pale of the Sacred Law. How should they lie beyond the pale of the Sacred Law when it is the law that connects the Sufis to Allah at every moment? Rather, the reason for the doubts of someone unfamiliar with the way of the Sufis that it is of the very essence of the Sacred Law is the fact that such a person has not thoroughly mastered the knowledge of the law. This is why JUNAYD, AL-BAGHDADI Allah Most High have mercy on him said, "This knowledge of ours is built of the Qur'an and sunnah," in reply to those of his time or any other who imagine that it is beyond the pale of the Qur'an and sunnah.
1 al-Tabaqat al-kubra al-musamma bi Lawaqih al-anwar fi tabaqat al-akhyar (1374/1954) (Reprint, Beirut: dar al-fikr, n.d.) 1:4. In Reliance of the Traveller p. 863-864.
Shaykh al-Islam Hafiz Ibn Hajar al-Haytami al Makki [d.974 H] 'alayhi al-rahmah wa'l-ridwan
al-Islam Ibn Hajar al-Haytami Radi Allahu anhu was a student of
Zakariyya al-Ansari. He was born in the 16th century [909 after Hiri]. Ibn
Hajar, represents the foremost resource for legal opinion
(fatwa) in the entire late Shafi'i school. He was once asked
about the legal status of those who criticizes Sufis: Is there an excuse for
such critics? He replies in his Fatawa hadithiyya:
It is incumbent upon every person endowed with mind and religion not to fall into the trap of criticizing these folk (Sufis), for it is a mortal poison, as has been witnessed of old and recently.1
Hafiz Ibn Hajar al-Haytami defined the 'Sunni [Ahl as-Sunnah w'al Jama'ah] Muslims' as follows in his book 'Fath al-jawad':
"A mubtadi (innovator) is the person who does not have the faith (aqid'ah) conveyed unanimously by the Ahl as-Sunnah. This unanimity was transmitted by the two great Imam's Abu'l Hasan al-Ashari (d.324/936; Rahimahullah) and Abu Mansur al-Maturidi (d.333/944; Rahimahullah) and the scholars who followed their path." Hafiz Ibn Hajar al-Haytami also said in his book 'al-Fatawa al-Hadithiyya' (pg. 205): "Man of BID'AH means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Abu'l Hasan al-Ashari, Abu Mansur al-Maturidi and those who followed them. One who brings forth something which is not approved by Islam becomes a man of bid'ah."
Ibn Hajar wrote 'al-Sawa'iq al-Muhriqah', 'Fath al-jawad' and 'al-Fatawa al-Hadithiyya' amongst many other works. Ibn Hajar died in 974 After Hijri [1567 Common Era].
Sayyad Shah Ahmad Wajih al-Din Alvi Gujerati [d. 998H -1590CE]
Shah Wajihuddin Alvi rahmatullahi 'alayh was
the son of Sayyad Shah Nasrullah rahmatullahi 'alayh.
He was born at Champanar,
Muhammadabad on the 22nd of Muharram ul-Haram 910 Hijri [1504 Common Era]. He became Hafidh al Qur'an by the tender age of
seven and went onto become educated at the renowned Madrassa Aliya Alviya & Dars-e-Muhammadi in
Ahmedabad. Shah Wajih al-Din Alvi excelled under his specialist teachers, in
Logic, Hadith and Tafsir. It was Sultan Muzaffar Halim who became the Sultan of Gujarat
who persuaded Shah Nasrullah rahmatullahi 'alayh to settle in the Badhr
Fort area of Ahmedabad city; the capital of Gujerat state in
Wajih al-Din Alvi went onto become a renowned sufi scholar, writer and poet. In
fact he has written explanatory short notes [hashiya] on over 260 books
and publications of the earlier scholars. Shah Wajih al-Din Alvi rahmatullahi 'alayh was also a khalifa of Makhdoom Ashraf Jahangir Semnani alayhir ar-rahman.
Ancestors of Shah
Wajih al-Din Alvi
1. Sayyad Kabir-ud-Din: The ancestor of Sayyad Ahmad known as Shah Wajih al-Din Alvi belonged to the Hadramount province of Arabia. Sayyad Kabir-ud-Din was the great grandfather of Shah Wajih-ud-Din Alvi. After moving & settling in the sacred city of Makkah Mukarrama, Sayyad Kabir al-Din was also then therefore referred as 'Makki'.
2. Sayyad Baha-ud-Din : He was the son of Sayyad Kabir-ud-Din Makki. He had a vision in which he was asked to go to India [Gujarat] by the Prophet Muhammad Peace & Blessings upon him. So Sayyad Baha-ud-Din Makki came to India at Patdi, in Gujarat in 799 Hijri [1396 Common Era]. Sayyad Baha-ud-Din Makki and his family had to endure severe prejudice from the native King, whose soldiers had killed two of his men. So he left for Patan [or Pattan] which was the seat of 'Shuba' the Governor appointed by the Muslim King of Delhi. At that time Zafar Khan Ahmad was the Governor Suba of Patan, he was also the ancestor of Sultan Ahmad Shah; the actual Founder of the City of Ahmadabad.
Sayyad Baha-ud-Din Makki had captured the fort of Patdi with the help of Zafar Khan's soldiers. He lived there in peace all of his life and was buried in Patdi near to Viramgam. The good character and nature of Sayyad Baha-ud-Din impressed upon the people of Patdi, as soon many locals and those from the surrounding areas wholeheartedly embraced Islam.
3. Sayyad Muin-ud-Din: He was the son of Sayyad Baha-ud-Din. He was appointed Chief Justice of Patdi by the then Sultan of Gujarat, Muzaffar. Sayyad Moin-ud-Din was also a very pious and upright man. Thus attracted by his demeanour and good nature, many people also entered into the fold of Islam.
4. Sayyad Ata-ud-Din: He was the son of Sayyad Moin-ud-Din. He was a scholar and had the blessing of Sayyad Ganj Ahmad Maghrebi [Qutb al Aqtab]. Sayyad Ata-ud-Din was also appointed the Chief Justice of Patdi by Sultan Ahmad Shah of Gujarat.
5. Sayyad Emad-ud-Din : He was the son of Sayyad Ata-ud-Din. He was also appointed Chief Justice of Khambhat by the Sultan; Muhammad Baig of Gujarat (whom some prejudiced hindu historian referred as 'Begda' instead of 'Baig'). In his role as a Chief Judge Sayyad Emad-ud-Din had gained a lot of respect and his reputation had spread far and wide for his fair & impartial verdicts. He was fortunate to have had the blessing of Sayyad Ala-ud-Din Qazan Chisti Rahmatullahi alaih who had bestowed him with the khilafat of the Chisti Order [permission to lead the Chistiya Silsila]. Sayyad Emad-ud-Din is buried at Patdi in the precinct of his parents.
6. Sayyad Nasr-ul-lah : He was appointed Chief Justice of Champanar Mehmoodabad which is now known as Mahemdawad. This was during the time of Khalil Khan IV, son of Sultan Muhammad Baig adopting the title of Sultan Muzaffar II, better known as Sultan Muzaffar Halim who became the Sultan of Gujarat. It was Sultan Muzaffar who persuaded Sayyad Nasr-ul-lah to come and settle in Ahmadabad, the capital of Gujarat thus Shah Nasr-ul-lah, the father of Shah Wajih al-Din Alvi came to live at the Khanpur area, near to Bhadr-Fort in the city of Ahmadabad.
7. Shah Wajih al-Din: He was the son of Sayyad Nasr-ul-lah. The present Janasheen [spiritual successor] is Sayyad Ahmed Alvi, and his father was Pir Sayyad Bada Saheb Alvi Rahmatullahi alayh also known as (Shah Wajih al-Din II) was also a great and pious saint.
Genealogy of Pir Sayyad Bada Saheb Alvi [Shah Wajih al-Din II]
Sayyad Shah Wajih al-Din Alvi
Sayyad Mawlana Abd'al Haq Alvi
Sayyad Mawlana Ghulam Wajih-ud-Din
Sayyad Mawlana Siraj-ud-Din
Sayyad Mawlana Ala-ud-Din
Sayyad Mawlana Hamid Alvi
Sayyad Abd'allah Alvi
Sayyad Hafiz Abd'al Haq
Sayyad Hafiz Abd'allah
Sayyad Waji al-Din II (sani) [Pir Bada Saheb Alvi]
Ridwanallahi ta'ala alayhim'ajmain
Sayyad Ahmed Alvi [Sajjad Nashin]
Shah Wajih al-Din Alvi alayhir rahman was laid to rest at Khanpur, Ahmedabad in 998 Hijri. [1590 Common Era]