Third Cifciaipter

Tiill® [|'(3I]«]11'WD3S MfflS]ir4']03wi B ffla® &oi' filifcdsi/ij

A brief history of Maqs'libandiyya Order in India

Mugliais and Maqsiibandiyya Order

A "brief history of Chislitiyya Order in India

PrciitMiiaeffit Chlshti Sufis

The Cliislitiyya Order after Khawaja Muniddin. Chishty

Sabiryya Branch of Chisfitiyya

Mughals and the Chistiyya Order

64

Brief History of W«flshb«ndiff<i ar/i (IfiiitSi'a

The Naqshbandiyya order was founded by Khwaja Bahauddin

Naqshbaiid who was born in 720A.H /1318 A.D. in Qasr-i-'Arifan

two miles from Bukhara and died in 791 A.H./ 1389 A.D. and was

buried th ere .(1) The word Naqshband L itera lly means an

embroiderer or printer on cloth and as applied to Bahauddin,

probably refers to his ancestral profession. Prior to the time of

Bahauddin the order was known by the name o f Tariqa-i-

Khawajgan in central Asia. Under Baha'uddin influence the order

focused on the practice of silent invocation (dhikr) and became

known as sober Sufi order.

The Indian Naqshbandiyyas traced their spiritual descent from

Khawaja Nasiruddin Ubaidullah Ahrar, a prominent successor of

Khawaja, Yaqub Charkhi. Khawaja Ahrar was born in Ramazan

806/1404, when he was 22 years dedicated himself to mystical

exercise. After that he met Khawja Yaqub and was initiated into

the N aqshband iyya order by him. It was under Khw aja

'Ubaydullah Ahrar that the order adopted the doctrine of social

participation (Khalwat dar anjuman) which assured the Sufi

leaders should attempt to influence political figures since the

later held so much influence over the lives and well-being of

Muslims. By the end of sixteenth century the Naqshbandiyya

65

alone o f the Sufi orders in Ind ia con s idered it not on ly

permissible but imperative to establish contact with rulers and to

influence their thoughts upon the politics.(2)

Khwaja Baqi Billah Berang, 7th in succession from the founder of

the order came to India. He died in 1011 A.H. / 1603 A.D., and

his tomb is at Delhi. (3) His father was both an 'alim and sufi and

his mother was a descendant of the family o f Khwaja Ahrar.

Khwaja Baqi B illah went to Transoxiana to com plete his

education as an 'alim but rejected it for Sufism. He met many

Naqshbandi Saints there and spent some years to travel to

Lahore, Delhi, Kashmir and Samarqand in searching for a perfect

guide. He arrived in Delhi in 1008/1599. He avoided publicity

and initiated only very keen disciples.

But the most significant figure of this order was Shaikh Ahmad

Al-Faruqi Sirhindi who has played an important role in Muslim

thought and whose efforts in troduced the order into the

subcontinent.(4) His father, Shaikh Abdul Ah ad was a reputed

Sufi. Neither son or fa ther had com e in touch w ith the

Naqshbandiyya order. In 1001 A .H ./1598-99 A.D., Shaikh

Ahmad was introduced to Baqi Billah and became his disciple.

After the death of his Pir, Shaikh Ahmad was acknowledged as

the head o f that order. In the 5th chapter, M uhibu llah 's

contemporaries, Shaikh Ahmad's life and his ideas will be

described in detail and will be further highlighted.

The M ughal attachm ent to Naqshbandiyya order in India

persisted throughout the active life o f the dynasty. A letter

66

written in the late 17th century by Shaikh Kalimullah of Delhi, a

Shaikh of Chishti order, to a disciple who has been trying

successfully to influence the emperor Aurangzeb contains the

following, "The emperor o f Hindustan is a descendant of Amir

T im u r and A m ir T im u r w as s p ir i tu a l ly a t ta c h e d to

Shah-i-Naqshband. These Turanian and all every one of them are

connected with the Naqshbandiyya order and they do not attach

value to any other silsilah or order. "(5)

The history of the Naqshbandiyya order would be of some interest

if it could be recovered, not merely it has played an important

part in Muslim thought, but also because it has had no little

influence on the political vicissitudes of India, Mesopotamia and

to some extant to Turkey. (6)

67

] f IfltiiiijiS eiaii'iil S u m K lffa fe i/

A significant element of the Mughals inheritance as Timurids was

an attachment to the Naqshbandiyya Sufi order. In particular

this connection was person ified in the figu re o f Khw aja

Ubaydullah Ahrar, who was instrum ental in ensuring the

political position of the Timurids.

The Mughal Emperors considered themselves devotees of Central

Asia Naqshbandiyya Shaikhs, following in the step o f Babur

whose Muslim name, Zahiruddin Muhammad had been given to

him at birth by politically powerful Khwaja Ubaydullah Ahrar.(7)

A highlight of Babur's Asian career in his youth when he was

called to Samarqand by Khwaja Ahrar's son, Khwaja Yahya, to

defend the city against Shaibani Khan's Uzbeks. Though he failed

to hold Samarqand on this and other occasions, Babur later

demonstrated his enduring attachment to Khwaja Ahrar by

setting his work of Risala i- Walidiyya to verse. (8)

Another Ahrar's son, Muhammad Amir, was part o f Babur's

entourage at Kabul and India. Babur's personal connection to

Khwaja Ahrar and his descendants represented at least an

element of Naqshbandiyya influence arriving in India at the

out-set of the Mughal period.(9)

Timurid's relations with the saints of Naqshbandiyya order were

68

warm and respectful, in keeping with the traditions of the

Timurids. Timur had built the tomb of Khwaja Ahmad Ata and

used to make respectful visit to it. His respectful treatment to

Khw aja B ahau 'dd in Naqshband has been noted in the

Naqshbandiyya order. Babur's father, Umar Shaikh Mirza was a

disciple o f Khwaja 'Ubaidullah Ahrar and Babur had great

respect for his successor, Khwaja Muhammad Qazi. After his

conquest of Hindustan some descendants of Khwaja Ubaidullah

Ahrar visited India perhaps to see a new land added to their

spiritual domain. Babur received them w ith warm th and

enthusiasm and offered valuable gifts to them. (10)

Babur's descendants respected their fam ily trad ition o f

attachment to the Naqshbandiyya saints. Humayun received with

great honour Khwaja Khwawand Muhammad a descendent of

Khwaja Ahrar. Kamran became a disciple of Khwaja Abdul Haqq,

brother's Khwaja Khwawand. Akbar accorded a welcome to

Khwaja Abdush Shahid, who visited India when he was over

seventy years of age.(11) In the early years o f Akbar's reign the

Naqshbandiyya influence returened to the Mughal court and

many Naqshbandiyya Sufis who migrated to Agra obtained high

posts in the civil and military administration, In general they

retained their Loyalty to the Empror and even supported the

broadly-based policies which Akbar introduced.

Aurgangzeb was at first the devotee of Shaikh Ahmad after his

passing away around 1034/1625 as the age o f sixty, Aurangzeb

centered his devoted attention on M 'asum, one o f Shaikh

69

Ahmad's son. M'asurn gave active support to his disciple in the

war of succession during the later part of Shah Jahan's reign

M a'sum exercised h isto ric in flu en ce on A u ran gzeb .( 12)

Hujjatu'llah the second son of Muhammad Ma'sum had also an

influence upon Aurangzeb.(13)

70

‘ B iM Plstory of Chishtiw®! m

Prominent ChisMi Sfflfis

The Chishtiyya order was the first important sufi order to be

established in India. It played a significant part in the religious

and cultural history of the country from the beginning of the

th irteen th c en tu ry . C h ish t a ccord in g to the H is tory o j

Mashaikh~i-Chisht, (14) is the name of two areas. The first one is

located in Khurasan (Iran) and the other one is between Uch and

Multan. The chishtiyya order is related to the Chistht of

Khurasan and Khwaja Abu Ishaq-i-Shamy is the first sufi who

won fame as a chishti. He migrated from Asia minor and settled

at chisht in Khurasan and consequently called chishti.

But it's said in another narrative when Khwaja Abu Ishaq-i-

Shamy came to Mimshad’Ali Dainuri's Khanqah as a disciple,

Dainuri after hearing his name told him "From today you will be

called chishti and the chishtian people will be guided through

you and every body comes to this order also will be called chishti

and sent him to chisht. (15) Abu Ishaq was a disciple and

vicegerent o f Dainuri. Possibly Abu Ishaq reached chisht some

time before 260 A.H. / 873-4 A.D., but he returned to Syria and

died in 329 A.H./940 A.D. at Akka.(16)

The following four, who were spiritually descended from Abu

71

Ishaq Chishti, ai'e regarded by Sufis to have been the great pillars

of that order;

1. Khwaja Abu Ahmad (d.355 A.H ./966 A .D .), he was a

vicegerent of Abu Ishaq.

2. Khwaja Abu Muhammad (d. 410 A.H. / 1020 A.D.), he was

the son and successor of Abu Ahmad.

3. Khwaja Abu Yusuf (d. 459 A.H. /1067 A.D.) he was Abu

Ahmad's vicegerent.

4. Khwaja Mawdud (d. 527 A.H./1133 A.D.) he was the son

and successor of Abu Yusuf. (17)

Forth in the line of succession from Khwaja Mawdud Chishti

appeared Khwaja Muinuddin of Chisth. The credit of introducing

the chisht order into the India subcontinent goes back to him.

But it is also said that before him a chishti Sufi settled in India

whose name was Sultan Shaikh Sarvar, but his stay in India was

very short to produce a la s ting im p ress ion on ch ish tiyya

teachings over his contemporaries. (18)

No contemporary record of Muinuddin's life and activities are

available. Even the date of his birth and death are disputed. The

two m ajor Chishti texts o f the fourteenth (14th) century,

Fawaid-al-Fuad and Khairul Majalis don't refer to him at all. A

Suhrawardi text Siyarul 'Arifin, compiled in India three hundred

years after his death is the exclusive source which gives us

Shaikh's hagiography details. (19)

72

Khflwp Mainaddin Chishti

Khwaja Muinuddin Hassan, son of Sayyid Ghiyas'uddin Hussain

was born on Sanjar, a town in Sis tan, at 536 A.H. / 1141 A.D. He

traced his descent of his mother's side from Imam Hassan and

his father’s side from Imam Hussain. His ancestors for several

generations were reputed to be mystics, for this reason his own

inclination to mysticism might be said to be hereditary. After the

death o f his father when he was in fourteen year o f age he

received as his share o f inheritance a garden and a water-

mill.(20)

When Khawaja Muinuddin was still young, his native place,

Sanjar was taken by Tartars and it had a deep impact on him

and probably intensified his feelings that the world was a place of

vanity. This impression more deeply was engraved upon his mind

by his contact with a majzub (ascetic), Shaikh Ibrahim Qanduzi.

It was due to him that Muinuddin owed his violent experience of

conversion where by he finally broke away from world and

adopted the life of a recluse. (21)

Khwaja Muinuddin after his complete renunciation of the world

entered upon the life of a wandering herm it in search of a

spiritual guide. First he spent a couple of years in Samarqand to

complete his religious education. Then he went to Bukhara for

further study of the Quran under the gu idance o f Mulana

Hisamuddin Bukhari, a mystic and renowned exponent o f the

73

Muslim scriptures. Eventually he came to Harun, a town in the

province o f Nishapur, where he was form ally in itiated as a

disciple o f Khwaja "Uthman Haruni", a famous saint of the

Chishtiyya order. After he had served his master for a longtime

he was appointed as his vicegerent and directed to go to India.

Some hagiographers mention that it was the Prophet Hazrat

Muhammad (P.B.U.H.) himself, who in a vision asked him to go

to India as his representative and convert the idolaters to the

faith o f Islam. (22)

Khwaja Muinuddin thus taking leave o f his spiritual master

started out on his mission was to concluded at Ajmer finally in

India, in 560 A.H. / 1165 A.D. Khwaja Muinuddin died in 633

A.H. / 1236 A.D. His tomb in Ajmer is the place of pilgrimage

from every part of India. (23)

74

The Chishtiffa Order after

ih a w a p Bakhtifor Kaki

The ch ie f successor and heir to all the spiritual heritage ot

Muinuddin was Qutbuddin Bakhtiyar Kaki. He was born in 581

A.H. / 1186 A.D. , at Aush a town in Fargh an a (M odern

Uzbekistan). When he attained eighteen months of age his father

expired and his mother becam e tota lly responsib le for the

breeding of his child. As he grew older he became increasingly

devoted to prayers and meditation. (24)

Khwaja Qutubddin received his instruction in tasawwuf from

several teachers. In his time Baghdad was not only a centre ot

secular and religious bearing but also of mysticism. He studied

there under its most renowned teachers ch ie f o f whom was

Shihabuddin Suharwardi. The fame of Baghdad as the scene of

the activities o f such noted saints of Shihabuddin Suharwardi

and Abdul Qadir Gilani, had drawn Muinuddin there. When

Qutbuddin was studing in Baghdad he met Muinuddin in the

Abul Layth mosque and accepted his disciple ship -(25)

Soon after Muinuddin had settled down at Amjer Qutbuddin left

Baghdad and made his way towards India. During his journey he

visited tombs and Shrines of the saints and met the living Sufis

of his time like Bahauddin Zakariya and Jalaluddin Tabraizi two

75

leaders of the Suhrawardi order. When he entered into Delhi

Muinuddin appointed him as his vicegerent and permitted him to

stay there.

Qutbuddin is known by the two titles of "Bakhtiyar" and "Kaki"

which mean respectively "a friend of fortune" and "a man of

ca k es ". The first name was given to him by his m aster

Muinuddin, About the other name has been related that once he

was sitting near the tank known as Shamsiyya in Delhi, some of

his friends desired to eat hot cakes. Khwaja Bakhtiyar plunged

his hand into the water of the tank and drew forth such cakes as

his friends desired and from that day he become as Kaki, other

stories also have been narrated about it which we avoid at this

juncture the word. Towards the close o f his life he named his

disciple, Fridu'ddin as his successor. Khwaja Qutbuddin died in

602 A.H. / 1235 A.D, He was buried in Mehrauli at Delhi. (26)

76

B a b a F a r i d Q a n | - i " S f e ‘ijS«?ar

Fariduddin Mas'ud Ganj-i-Shakar (Treasure of Sweets) who is

generally known as Baba Farid, was the ch ie f successor o f

Khwaja Bakhtiyar Kaki. It is said that he belonged to a noble and

ancient family of Kabul. During the Changiz Khan's invasion his

grand father with his family took refuge in the Punjab. It was the

place where Fariduddin was born. (27)

From his early childhood he was deeply religious. At the age of

seventeen years he came into contact Khwaja Qutbuddin in

Multan and became his disciple. Soon after having completed his

religious and secular studies under Baha'uddin Zakariya he

followed Qutbuddin to Delhi. There he served his master with

great zeal and fervour and led a life of severe austerity and piety.

Consequently his fame spread far and wide. But dislik ing

popularity and preferring solitude he left Delhi with his master’s

permission and went to reside at Hansi and after that to Ajodhya

where he stayed for a considerable time. The last sixteen years of

his life, however, were spent at Kathwai in Multan the scene of

his early life.

Baba Farid married in the old age. He had six sons and four

daughters. The eldest son Shaikh Badruddin Sulayman, later

became one of his vicegerent. His young daughter was married to

Ali Ahmad Saberi of Piran Kaliar, Baba Farid's nephew and one

of his chief successors. Baba Farid died at the age of 93, in 663

77

A.H. / 1265-6 A.D. and was buried at Pak Patan in Punjab. (28)

The Farid section of the Chishti}/ya order gave rise two streams of

mystical teachings associated with two famous disciples of Baba

Farid, namely Nizamuddin Aulia o f Delhi and 'Alauddin Ali

Ahmad Sabir of Piran Kaliar. These two sub-divisions are known

as Nizami and Sabiri respectively.

Considering that Shaikh Muhibbullah belonged to Sabriyya order

an abstract history o f this order and it's founder is presented

here.

78

The SecSon m Bronch ofi'tiG CGiii&iiiiJiyfa Safi @[r4ll©r

Makhdum Alauddin 'Ali Ahmad Sabri of Piran Kaliar was born in

Herat in 594 A.H. / 1197 A.D. His Father died when he was

seven years old, and his mother, because of their extreme

poverty, took him to her brother Baba Farid, with whom she left

him. When he grew to manhood, Baba Farid appointed him to

supervise Langar Khana (pubhc kitchen). Subsequently his

mother came again from Herat to see her son and was very

grieved to find him so much reduced. She complained to Baba

Farid about his neglect of her son. When Baba Farid made

inquiry as to the cause o f his starved appearance, 'Alauddin

replied "I was asked to supervise the kitchen but I was not told if

I myself might eat from it." On receiving this explanation Baba

Farid was overjoyed at the scrupulousness o f his nephew and

forth with bestowed on him the title of Sabir, or patient one.

Later Baba Farid appointed him as his successor and sent him to

Kaliar. There he was ill-treated by the people and on a particular

Friday when he went to the mosque to take part in prayer, he

was forced out of the main building into the courtyard. It has

been narrated that as a direct consequence of their rudeness to

the Shaikh the entire mosque suddenly collapsed crushing to

death many of worshipers present there. It was at this place that

Alauddin Sabir spent his days in a small hut beneath a fig tree

79

with his disciple Shamsuddin Turk as his sole companion, it was

this disciple who succeeded him after his death. (29)

Alaiiddin Sabir is said to have possessed such a resplendent

personality that no one dared to come near him. Even his

disciples would sai*ve his meals from behind never venturing to

confront him. Like other saints of the Chishti order Alauddin was

found o f music but the musicians settled them selves at a

considerable distance from the Shaikh while they sang. After

twenty six of such solitary existence Alauddin Ahmad Sabir died

in 690 A.H. / 1291 A.D., His urs is celebrated on 13th Rabiiil ~i.

The extreme loneliness of his life accounts for the lack o f some

account of himself and his teaching. (30)

Alauddin's gloomy disposition and irascible temperament stand

out in blod contrast to Nizamuddin's amiable nature and wide

popularity. Indeed it was this characteristic features in their

respective disposition that have led some Sufis to formulate the

theory that the two Shaikhs represented two different aspects of

the attributes of Allah. Nizamuddin's life exhibited the pose of

Jamali i.e., the glorious attributes, while 'Alauddin appeared just

Jalali expressions. The former, by his sympathy, humility in

nature and generosity drew thousands towards him on the other

hand he became isolated him from the public consequently he

lived and died in the company of one lone disciple. Nizamuddin

may be looked upon as the archetype of that class of Sufis known

as Ahl-i-Suhbat "associates" and 'Alauddin may as that o f

Ahl-e-Khalwat, recluses secluded nature.

80

Shaikh Ahmad's vicegerent was Shamsuddin Turk (d. 718 A.H. /

1316 A.D.). And Shamsuddin's Khalifa or disciple was Shaikh

Jalaluddin (Panipat) who was a representative of Wahdat-ul-

Wujud. Shaikh Jalaluddin Vicegerent was Shaikh Abdul Haqq

Rudaulvi and his Khanqah is Rudauli. Shaikh Abdul Quddus

Gangohi is also one of the great saint of this order and after him

this chain was entrusted to Shaikh Jalaluddin Thaeiswari and

Shaikh Abdu Sa'id Gangohi, Muhibbulla's Pir and spiritual

master. (31)

81

i l t b m w ' ' y ‘S s 'ju a f (s iM

He was the grandson of 'Abdul-Quddus Gangohi and his mother

was the daughter of Shaikh Jalalddin Thaneswari. In his youth

he was in army but he left the military profession to became

disciple of Shaikh Jalaluddin who later transferred him to the

care of Shaikh Nizam Thanes wari. When Shaikh Nizam setteled

down in Balkh, Abusa'id followed him and was under his training

for 12 years. (32)

Shaikh Abusa'id came back to Gangoh when his pir bestowed

him turban of Khilafat and installed him as his vicegrant. He

began to superwise the work at Shaikh Abdul-Quddus Khanqah

in Gangoh. He had three vicegrants, Sadiq Gangohi, Shaikh

Abrahim Rampuri and Shaikh Muhibbullah Allahabadi. Shaikh

Abusai'd's influence reached as far as U.P. through his Khalifa

Shaikh Muhibullah. Shaikh Abusaid passed away in 1409 A.H. /

1639 A.D. (33)

82

isjff jBiitgDtelli) 'il(?il(ii[b)k«J011'«i5a“ S5

Khwaja Abu Ishaq-i-Shami

Khwaja Abu Ahmad4f

Khwaja Abu Muhammad•4f

Khwaja Abu Yusuf4'

Khwaja Mawdud

Khwaja Muinuddin-i-Chishti

Khwaja Bakhtyar Kaki4"

Khwaja Farid Ganj-i-Shakar

Sabriyya O rd e r Ali Ahmad Sabri

4

Shamsuddin Turk4 -

Jalaluddin Panipati 4

Abdulhaqq Rudauivi4

Abdul Quddus Gangohi

Jalahiddin Thaneswari

Abusadi Gangohi

Muhibbullah Allahabadi

Nizaniiyya O r d e r Nizamuddin Aulia

83

CCiiiDSiM i'j/fa S s j f l

Of all the Sufi orders operating in India, Chishtiyya was destined

to enjoy unparallel spiritual influence and popular acclaim.

Although the Mughal emperors considered themselves devotees

o f Naqshbandiyya order, Akbar was an exception to th is

preference. Akbar's first loyalty was to the Indian Chishti sect,

Jahangir and Shah Jahan also occasionally extended patronage

to the Chishtis, mainly perhaps because of the popular appeal of

that order. In fact the immence devotion show by these three

Timurids emperors to the Shrine of Khwaja Muinuddin Chishti

further enhanced the great prestige enjoyed by the Chishtiyya.

During the reign of Akbar Shaikh 'Abdul Quddus Gangohi's

Khalifa, Shaikh Jalal, turned Thanesw ar into the m ajor

chishtiyya center in the whole subcontinent. Shaikh Salim and

his Khalifas managed to transform Fatahpur- Sikri and the Agra

reign in a similar way. By the end of the 17th century Delhi was

again a great Chishtiyya centre. During this period we have

witnessed the popularity and prestige o f Muinuddin's shrine

reached new heights.(34) In 909 A.H./1562 A.D., Akbar paid his

first visit to Ajmer. After any conquest he visited the shrine on

foot all the way. After birth of prince Salim again he traveled on

foot to Ajmer. During the next decade he went on pilgrimage the

shrine almost every year. It is note worthy that Akbar did not

choose to so identity himself with the Naqshbandis of Northern

84

India despite his family's long association with that orthodox

central Asian order. (35) Of course other Timurid emperors also

had devotion to the saints of Chishtiyya order and showed it on

different occasions. Babur personally paid his respect to the

Nizamuddin's shrine during his first visit to Delhi after the battle

of Panipat. Also after defeating Bahlul Lodi's grandson Ibrahim

Lodi, Babur visited the shrine of Qutbuddin Bakhtiyar Kaki to

pay his respect. The emperor's brother-in-law repaired the tomb

of Amir Khusraw situated within the complex of shrine. He also

provided an inscribed marble slab next to the open-air grave. (36)

85

References: (Details in Bibliography)

1- Vajihuddin Ashraf, M.S, 1917, Nazir Ahmad, N.A, 117

2- Foltz,1998, 95 & Ariya, 1365, 60-63

3- Vajihuddin Ashraf, M.S, 1977-1980

4- Ibid, 1985-1989 & Nazir Ahmad, Ibid, 122

5- Foltz, ibid, 102-103 & Nazir Ahmad, Ibid, 123

6- Rose, N.A., 275

7- Foltz, Ibid, 81-82

8- Aftab, 1364, 45 85 Kanbuh,1858, 19

9- Foltz, ibid, 93-94

10- Singh, 1996, 124

11- Ibid, 125

12- Rastogi, 1982, 40

13- Ibid, 45

14- Nizami, Khaliq Ahmad, 1953, 135

15- Muhammad Akram, M.S, & Alqvi Kirmani, 1978, 49, &

Hadiyya Chishti, No. d. 50-55

16- Rastogi, ibid, P II

17- Subhan, 1970, 175-176

18- Faruqi, "The Early Chishti Sufis of India", N.A, P 2

19- Ibid

20- Vajihuddin Ashraf, Ibid, 23, & Alavi Kirmani, Ibid, 55, &

Hadiyya Chishti, Ibid, 101-103

21- Abul Fazl, 1989, 238

22- Vajihuddin Ashraf, Ibid, 443-444 & Alavi Kirmani, Ibid,

56-58

86

23- Ibid, 449-451 & 'Abdul-Haq Muhaddith D ihlavi, M.S,

F-23-25

24- Subhan, Ibid, 133-135 & Rizvy, 1965, P 16-17 & Rastogi,

Ibid, P 12 & Alavi Kirmani, Ibid, 58

25- Rastogi, Ibid, P 12, Alavi Kirmani, Ibid

26- Rastogi, Ibid, 3, & Abdul-Haq Muhaddith Dihlavi, Ibid,

F-25-27

27- Vajihuddin Ashraf, Ibid, 479

28- Ibid, 1077 & Abdul-Haq Muhaddith Dihlavi, Ibid, F 50 &

Alavi Kirmani, Ibid, 68-74

29- Abdurrahman Chishti, M.S. 268-269, Ikram, 1979, 72 &

Vajihuddin Ashraf, Ibid, 1077 & Hadiyya Chishti, Ibid,

177-184

30- Ibid

31- Ibid

32- Muhammad Akram, M.S., Nur-i-Dayyum & Vajihuddin

Ashraf, Ibid. 1109-1110

33- Alavi Kirmani, Ibid & Muhammad Akram, Ibid, & Hassani,

P19

34- Rizvy, 1965, 269

35- Richards, 1998, 31

36- Faruqi, Ibid

87