Muhibullah Allahabadi

Shahi Masjid Allahabad

Shahi Mosque built by Prince Dara Shikoh by the order of Shah Muhibbullah In Daira Shah Muhibbullah Bahadurganj, Allahabad India

Muhibullah was born in 1587 A.D near Khairabad, Sitapur, Awadh in India.[1] He was a descendant of Fariduddin Ganjshakar.[2] His home was in Sadarpur in Awadh.[3] Shaikh originally belongs to Sadarpur, he is generally known as Muhibbullah Allahabadi as Allahabad was the main center of his preaching and it was the place where he passed his last twenty years, he became prominent as Shaikh-E-Kabir and Shaikh-E- Ajam.

It is quoted that one of Muhibbullah's ancestors came to Lahore in the era of Changez Khan and one of his successors, whose name is unknown, later settled down in Sadarpur. Muhibbullah's Father, Shaikh Mubariz was a descendant of Fariduddin Ganjshakar and his lineage goes back to Hazrat Umar, the second Caliph in both maternal and paternal parentage. His Family was devoted to learning. It is said from Fariduddin Ganjshakar upto him none was inclined towards wordly affairs but was solely devoted to traditional as well as spiritual knowledge. His mother also belonged to an educated family and her father was Qazi Ismail of Hargam. In his period Qazi was unique learned man and distinguished spiritual leader. He had a special tenderness and kindness to Muhibbullah and has stated that "the guy (Muhibbullah) will become a great man in future. According to Zikrul Marif the lineage of the Shaikh is as follows. Shaikh Muhibbullah son of Shaikh Mubariz son of Shaikh Pir son of Shaikh Bad'I son of Shaikh Muti, son of Shaikh Raziuddin son o f Shaikh Owhaduddin son of Amjaduddin Fayyaz son of Shaikh Jamiluddin son of Shaikh Rafiuddin son of Shaikh Muhibbullah fayyaz son of Shaikh Rustam ullah son of Shaikh Habibullah son of Shaikh Ibrahim son of Shaikh 'Alauddin son of Shaikh Imam Qasim son of Shaikh 'Abdur Razzaq son of Shaikh Abdul Qadir son of Shaikh Abul fateh son of Shaikh Abdus Salam son of Shaikh Khizr fayyaz son of Shaikh Shahbuddin ganje Ilm son of Khwaja Fariduddin Ganjshakar.

There he compiled a commentary in Arabic on Ibn Arabi's Fusus ul-Hikam.[4] He was initiated into the Sabiriya branch of the Chishti Order of Sufis with the help of Shaikh Abu Said Gangohi, and visited major Chishti places of pilgrimage and centers before settling in Allahabad in 1628, where he spent the rest of his life.[3][2] He was active during the reign of the Mogul emperor Shah Jahan (r. 1628–58).[5][lower-alpha 1] Muhibullah founded the Indo-Islamic literary culture in Allahabad, with his many writings on obscure Sufi topics in both Persian and Arabic.[7]

In Muhibullah's view social relationships should be guided by the unity of Being.[5] He was the preceptor of Shah Jahan's son, prince Dara Shikoh.[8] In response to an inquiry from the prince he wrote that the state should not make a distinction between Muslims and Hindus, since God did not discriminate between his creations. God had sent Muhammad as Rahmat al Alameen, mercy for all of creation, not only for Muslims.[9] Many devotees visited Muhibullah's Khanqah, including both Moslems and Hindus.[10] Muhibullah thought that mystic knowledge could be obtained from Hindus, and quoted the Hindu theory of cosmogony in a letter, but seems to have had no more than a very superficial understanding of Hindu mysticism.[4]

Muhibullah followed the teachings of Ibn Arabi (1165-1240), the great Sufi poet and mystic from Andalusia, and was himself called Shaikh-e Kabir (the great master).[8] Ibn Arabi had formulated the most advanced formulation of the Tawhid wajudi (Wahdat al-Wujud) doctrine, a fundamental Sufist doctrine. In the Sufi interpretation of the doctrine the face of God is seen everywhere, but that does not mean that everything that exists is an aspect of Divine unity.[11] Muhibullah Allahabadi strongly supported the Tawhid wajudi doctrine, and was called Sheikh Ibn Arabi II because of his depth of understanding of the doctrine.[8] Muhibullah wrote several books, most notably Taswiyah, in which he ardently defended the doctrine.[1] The doctrine was highly fashionable during Akbar's reign (1556–1605), because Sheikh Tajuddin Zakaria Ajodhini used to talk of it privately to Akbar.[8]

Muhibullah considered that the works of Ibn Arabi should not be interpreted either literally or metaphysically, and had more respect for Ibn Arabi's critics such as Shaikh Ala ud-Daula Simnani and Mir Saiyid Muhammad Gesu Daraz than for commentators who simply glossed over Ibn Arabi's work.[4] He was opposed by Mulla Mahmud Jaunpuri (of Jaunpur) and his followers who attacked Sufism in general and emphasized the importance of rational thought as opposed to dogma and mysticism.[4] Some ulama said that his views about Appearance and Reality were heretical, and Muhibullah should not be considered a Muslim.[7] A fatwa was issued for his execution, which was only averted with considerable difficulty.[12]

Muhibullah Allahabadi died on 30 July 1648.[3]

Uttar Pradesh District Gazetteers: Allahabad. 1968

As per Muhibbullah's description he received his early education in the homeland under his father's supervision and other native 'Ulama.[13] Longing for traditional education persuaded him to leave territory in 1014 A.H./ 1605 A.D. He set out for Lahore which during the time of Jahangir was the center o f knowledge and literature.[14] In Lahore he was one of the out standing pupils of Mulla 'Abdus Salam Lahori. His classmates were notables like the great Sufi Mian Mir Lahori, Shaikh Muhammad Sivestany and Nawab Saadullah Khan who became later Shahjahan's Prime Minister. It is stated the pact of friendship and brotherhood between Muhibbullah and his classmate Saadullah Khan was so strong that they promised with each other that whosoever should have a high post, he would help the other in reaching the same position.

Shaikh Muhibbullah in his work,Anfasul-Khawas says about his education that in his early youth a learned man who was a Sufi taught him to practice the regulation of breath and advised him to follow the mystic path. After his father's death and proceeding to Lahore along with his two cousins, he rented a home which was close to a place, there was a mad man in it under the chains. Shaikh relates that one night I was awakened when the mad man passed away at midnight. His wife was such weeping and moaning that I became disturbed so much and the thought of the soul and the resurrection preoccupied me and found myself absolutely ignorant After that Shaikh became reoccupied with scruples and doubts. He refers that because of lack of the esoteric knowledge he passed his life with grief and sorrow. He started studying of Baizavy's interpretation on the Quran so he dreamed the Holy Prophet who stated whatever is given to Muhibbullah is rightful and he should be calm. When Shaikh woke up all of his scruples and doubts were over and he found in himself an over confidence. [15] Shaikh says after com pleting in Ulum-e-Zahir (traditional knowledge) he came back to his home town. But he proceeded to Ahmadabad to search a livelihood and again came back to Sadarpur and started teaching.He went to Delhi in search of a spiritual guidance. It's related that here he visited his old classmate Saadullah Khan, who was now Prime Minister of Shahjahan. In spite of Muhibbullah's avoiding him, Saadullah recognised him and sent his men to bring him respectfully. Saadullah Khan introduced Shaikh to Shahjahan and told his merits are more than him self to be a Prime minister. It is narrated that he was appointed to this position. According to court's custom he was brought at the mausoleum of Khwaja Bakhtiyar Kaki to bless with a guard of honour. When Shaikh reached near Dargah of Qutbuddin Bakhtiar Kaki got down and asked the guard to wait as he would go to tomb on foot and alone. It is related that here he found a mystical message saying "Muhibbullah you have been created verily for the inner affairs and not for worldly and superficial affairs. At this time the order of 'Ali Sabir is flourishing' go to Gangoh". Then Muhibbullah left that place and went to Gangoh. When Shaikh Muhibbullah arrived in Gangoh he was accorded warmly welcome by Shaikh 'Abu Sayid Gangohi, the Sabiri's Shaikh at that time. The author of Bahr-e-Zakhkhar narrates that night his intuition had found his arriving unwillingly. He ordered to his servant to prepare two jars of the water for ablution and to in crease the food. A little of night had rem ain ed that Muhibbullah arrived there. Shaikh Abu Sayid after the visiting honoured him between Sunnah and Farizah by taking oath of allegiance from him and taking distributed the food to all present.[16] Nazir Ahmad Deobandi in his book has stated that Shaikh Muhibbullah had searched the concept of Wahdat ul-Wujud so much and served as a pupil to many masters but he couldn't find peace of mind in himself, then he was informed about Shaikh Abu Sayid's fame. When Muhibbullah came to ask him Shaikh Abu Sa’id answered since you are an 'Alim, my efforts to make you understand are useless. The unique way is that you sit alone in Zawiya in the mosque and this problem will be solved. Shaikh Muhibbullah relates himself "After few days Shaikh ordered me to fast and to eat a little thing for iftar and to repeat one thousand times Salawat then to take ghusl on alternate days and to let him know. In Miratul Asrar it is related when Shaikh Muhibbullah sat on Chillah in (forty days), many mysteries were disclosed to him and all his problems and difficulties were solved clearly. But he did not care to observe the manifestations of the Essence that he wanted to. When his master, Shaikh Abu Sayid summoned Muhibbullah to wear Khilafat's Khirqa he was surprised that why his master wanted him to do so whereas he is not suitable to attain it and hasn't reached to witness the manifestations.[17] [18] Shaikh Abu Sayid became aware of his thought and after prayer for him extended him to the high level what Shaikh wanted. When the other followers who were there for a long time saw Muhibbullah’s position they became jealous of him and complained that why was he bestowed to such blessings. Shaikh Abu Syid replied that Muhibbullah was such a man that had brought candle in one hand and fire in the other, as soon as it was whiffed it became lighted. That was the grace of God which he bestowed to whosoever he liked. Shaikh Muhibbullah himself narrates this incident in Anfas-ul Khawas "The respected spiritual guide, having bestowed the vicegerency upon the faqir, granted leave, by his grace and kindness, to depart while two or three days of Chillah were left. As is displeased some of his disciples because man is bound to be envious, he said, that what ever was unveiled to him within a few days was not disclosed to you by twenty or more years, what can be done. This favour is bestowed by the God alone. Shaikh Muhibbullah after wearing the Khirqa of vicegerency came back to his home town Sadarpur. Here he compiled his first work Tarjumatul Kitab.He stayed there for some times and didn't find it suitable for himself. He went to Rudauli where he pilgrimages the tomb of Ahmad Rudaulvi, another of Sabiri's Mashaikhs. He met 'Abdur Rahman Chishti author of Miratul Asrar, here and stayed for a few days in his home.He set out for visiting some other Chishti centers among them the tomb of Shaikh Makhdoom Husamudeen Manikpuri According to Bahr-e-Zakhkhar here the custodian (Sajjada Nashin) of Khanqah offered him turban and some money. He was honoured by that turban and accepted the money. Finally he came to Allahabad in the year 996 A.H. / 1588 A.D. at the age of forty two and adopted it as his permanent residence. In the beginning Shaikh was not leading a life of prosperity but afterward people become interested in him soon, the doors of blessing were opened upon him.After three years he brought his family to Allahabad and settled in the home which was provided to him by his disciple' and vicegerent Qazi Ghasi. He devoted his life instructing and guiding the people. He expired on 9th Rajab 1057 A.H. / 1648 A.D. His disciples buried him in the QuraishiPur Kydganj Allahabad district where he lived initially It is narrated that when Dara shikoh was informed of his passing away, sent some construction materials to erect a good tomb for him. When they began the erection, Shaikh Muhibbullah's Khalifa,Sayyid Muhammad Qanauji and Dilruba Shah saw in dream that the Shaikh is not content to erection a splendid tomb. They stopped the work and used the construction materials to repair the mosque and Khanqah of the Shaikh. The mosque is available today in Allahabad and the Shaikh's Sajjada Nashin prays there.

Sufis like other individuals wrote letters to their teachers, disciples,friends and relatives, and most of them knew that their letters would subsequently be compiled so they were cautious in describing different situations and problems. Nevertheless, the letters are more valuable for an understanding of the stages in the development of their theories they wrote on their teachings. They also offer a valuable background to some historical events and social and religious controversies. Shaikh Muhibbullah's letters in particular deal with the concepts of Wahdat- al Wujud and answer questions asked by his Sufi friends or critics. He wrote letters to several of his contemporaries to explain his understanding of Wahdat-al Wujud. Their number is quite meager; only eighteen and were written to Mulla Mahmood Jaunpuri, Shaikh Abdul Rashid Jaunpuri, Shaikh Ataullah Jaunpuri, Sayyid Muhammad Qanauji Mir Syed Abdul Hakim, Shaikh Abdur Rahim, Shaikh Taj Muhammad, Shaikh Abdur Rahman and Shahzada Dara Shikoh.

Dara Shikoh wrote to Shah Muhibbullah Allahabadi

Dara Shikoh's appointment as Governor of Allahabad in 1645A.D. brought him into direct contact with Shaikh Muhibbullah. Although it appears that during this period Dara Shikoh visited neither Allahabad nor the Shaikh, he began a correspondence with him, posing complicated questions on the Wahdat-al Wujud. In a letter Dara Shikoh wrote that the greatest pleasure given to him as Governor of Allahabad had been the Shaikh Muhibbullah residing in the same province. Some of the questions posed by Dara Shikoh in his letters to Shaikh Muhibbullah and the corresponding answers follow: Dara Shikoh: What is the beginning and end of the Sufi path? Shaikh Muhibbullah: The beginning is liberation from a belief in unreality and the end is the realisation of the Essence of the Absolute. Dara Shikoh: What is the significance of the statement "Return to the beginning", made by Junaid Baghdadi to a question on the culmination of the Sufi path? Shaikh Muhibbullah: Firstly, in the beginning the Sufi excludes the ayn (essence), imagining the ayn as different (ghayr); in the end he absorbs himself m the quest for the ayn. Secondly, the beginning of the Sufi journey occurs in the nasut (world of bodies) and proceeds to the seat (arsh) of the merciful (Allah). The completion of the Sufi path involves descent from ascent. Leaders among Gnostics (arifin) are conscious of this and realize this spiritual sphere resemble the movement of time. The point which is at the extremity of the circle is in fact its focus. Dara Shikoh: What is the true significance of the Hijab-e-Akbar (Great Veil)? Shaikh Muhibbulah: If knowledge strikes (influences) the heart, it is welcome. If knowledge strikes the body, it is a burden. I believe that all knowledge is the hijab, for His attributes are the hijab of the essence. It is for this reason that in their teachings Gnostics (arifin) do not insist that those who seek Reality should attain any particular type of knowledge. Dara Shikoh: Were the pre- Islamic prophets aware of Tawhid? Shaikh Muhibbullah: According to Sufi a perfect form of Gnosticism is indispensable to prophethood (nubuwat) although prophets themselves may be unaware of this. All prophets are endowed through Divine mercy with Gnosticism, although all the pre- Islamic ones were not Gnostics of equal stature. It has been imequivocally ascertained that their ayn (essence) perceived the self manifestation of the Absolute without bemg valid by attributes. In short, they themselves were followers of Tauhid. Prophets were forced to disseminate Divine secrets symbolically, according to the general understanding of their times, and therefore did not openly preach on certain esoteric matters. Dara Shikoh: Are there some devotional exercises which Sufi performs involuntarily? Shaikh Muhibbullah: My dear! All living beings are involuntarily concerned with their own devotional exercises. Gnostics (arifin) who occupy a high status indulge in devotional exercises with a full understanding of the meaning of their actions. Dara Shikoh: How it is possible to perform namaz-e-be khatra (Undisturbed From external thoughts)? Shaikh Muhibbullah: In these circumstances when the Sufi's love for Allah uproots all hope and fear existing in his heart and also when the exoteric and esoteric eyes become so engrossed in enjoining the sight of the waves of the Wahdat (Unity of Being), that they are totally unconscious of the fact they are doing so. The waves appear because the ocean exists. The straw (wrongly) considers itself the cause of the motion. Secondly, thoughts on the Wahdat-al Wujud should be free from anxieties relating to the waves of the creation. The form of namaz-e-be khatra is a misnomer; what actually occurs is that different type of spiritual satisfaction are experienced by the changes in the form of the anxiety. A perfect namaz devoid of anxiety, consequently it is the meraj (highest point of ascent) for the faithful. The anxieties are internal. In a sense Gnostics perform namaz-e-be khatra through an awareness that all anxieties emanate from the Bountiful Originator (Allah). Dara Shikoh: Are all men equally capable of recognizing God? Shaikh Muhibbullah: If the rain can grow sugar-cane on all types of plots, all human beings can recognize God in equal degree. Since there is a difference of degree in all fundamental principles, (human beings) too are full of differences. Dara Shikoh: How can the Infinite merge with the (human) heart? Shaikh Muhibbullah: Those who know about the heart understand that it belongs to the category of the Infinite. Dara Shikoh: Does the lover (Sufi) obtain union with the Beloved (Allah) after death? Shaikh Muhibbullah: Death resembles a bridge which Unites friends. Perfect saints make their statement on the basis of their perfect knowledge and they say man can not obtain perfection without death. Dara Shikoh: What is the difference between love and affliction? Shaikh Muhibbullah: Affliction is a staircase leading to love. Thus, the Sheikh's letters are very important for a proper evaluation and explanation of Wahdat-al Wujud and puritanical reforms of the Islamic faith and Tasawwuf His letters are exceedingly frank and militant in the assertion of the superiority of Wahdat-al Wujud. There for, it can safely be said that these letters explain Sheikh's ideas about Wahdat-al Wujud firmly and without inhibition. The letters explain the Shaikh's concepts on Wahdat-al Wujud and make apparent his broadly based humanitarian outlook. However, the importance of the Sheikh's letters is far reaching, though no new mystical and religious outlook can be glanced from the Sheikh's letters. However, his letters answer both theological and mystical questions and shed full light on the cultural, religious and social aspects of the century Indian life.

[19]

Ancestry Muhibbullah Allahabadi

Aurangzeb (r. 1658–1707) may have suspected the orthodoxy of the doctrine of wahdat-ul wajud propounded by Shah Muhibbullah.[7] Aurangzeb threatened to burn his book in which he called Gabriel a hidden spiritual power in the Prophet rather than a winged angel.[20] It is said that Aurangzeb summoned Muhibbullah's disciple Sayyid Muhammad Qannauji, and asked him to explain how some of Muhibbullah's statements could be reconciled with Sharia. Qannauji replied that he could only explain Muhibbullah's words when he reached a similar spiritual status, which was far above his present condition. He also said that the emperor had enough fire in his kitchen and did not have to use a poor man's fire.[7]

The important shrine of Daira Shah Hujjatulla in Allahabad was founded by Muhibullah.[21] Sheikh Mohsin Fani of Kashmir, a disciple of Molla Serf, celebrated Muhibullah in one of his poems. Muhibullah had invested Mohisan Fani in the sacred costume of the Dervish.[22] Muhibullah was considered an important saint by the Sabiriya order of Sufis, founded by Alauddin Sabir Kaliyari.[23] In the early 20th century the month of Rajab was treated as a time for holiness and festivities in Allahabad, since it was not just the month of the Prophet's ascension but also the month of Muhibullah's urs.[21]

Prominent followers of Muhibullah included:

• Shaikh Taj Uddeen
• Qazi Ghasi
• Mohammadi Fayyaz
• Sayyid Muhammad Qanauji
• Syed Dilruba Shah
• Mohsin fani Kashmiri
• Abdul Rashid
• Qazi Muhammad Yusuf Salis Bilgrami

Qazi Mohammad Yusuf Salis Bilgrami (d. unknown) was a Sufi disciple of shiekh Muhibullah Ilahabadi, the friend of Mughal Royal Dara Shikoh. His father, Qazi Abul Makarim was a learned Man and served as a Qazi of Bilgram, his home- town in Awadh. Initially Qazi Muhammad Yusuf Salis was Faujdar in the Province of Malwah, but later he renounced worldly career as it was incompatible with his Sufi way of life. Prince Dara Shikoh formulated sixteen questions of exploring fundamental nature exploring the entire discipline of Sufism and sent them to Shiekh Muhibullah Allahabadi. At his teacher’s indication, Qazi Muhammad Yusuf Salis drafted their answers for submission to the Prince, naming the work: Hadyat us Sultaniyah

• Ahmad

Khanqah Hazrat Shah Muhibbullah Allahabadi Bahadurganj Allahabad

A great many of Muhibullah's letters have been preserved, including a letter from Dara Shikoh (1615–59) with a list of questions on esoteric Sufi questions, and the detailed reply from Muhibullah.[7] Surviving writings by Muhibullah include:[10]

• Sharh-i-Fūsūs ul-Hikam, an abstruse commentary in simple Persian on Ibn Arabi's Fūsūs ul-Hikam
• Ibādat ul Khawāss, code of prayers leading to spiritual discipline
• Haft-Akhām, discussion of the seven points leading to spiritual discipline
• Ghāyat-ul-Ghāyāt
• Taswiyah (Equalization), defense of the doctrine of Tawhid wajudi
• Miftāh ul-'ashiqin, often quoted as the sayings of Nasīr ud-Din Mahmūd Chirāgh-i-Dehli.

Other surviving writings are:[20]

• Tarjamat al-kitāb, Sufi commentary on the Koran
• Anfās al-khawāșș, mystical theories based on the lives and sayings of prophets and saints

Dargah of Muhibbullah Allahabadi

The Urs (death anniversary) of Shah Muhibbullah Allahabadi is celebrated at the Dargah shareef Kydganj Dargah And Bahadurganj Khanqah on the 8th-9th of Rajab.