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1 Khanqah-Mausoleum of Amir Qawsun 1335-36 Bahri Mamluk Dome (Islamic Monument #291)
2 Khanqah-Mausoleum of al-Sultaniya c.1350 Bahri Mamluk Dome south (Islamic Monument #289)
3 Khanqah-Mausoleum of al-Sultaniya c.1350 Bahri Mamluk Dome north (Islamic Monument #288)
4 Tomb of Sudun 1505 Circassian Mamluk (Burji) (Islamic Monument #294)
5 Northern Minaret 14th cent (Islamic Monument #289)
6 Minaret of Amir Qawsun 1335-36 Mamluk (Islamic Monument #290)
7 Southern Minaret mid 14th cent (Islamic Monument #293)
8 Tomb of 'Ali Badr al-Din al-Qarafi 1305 Mamluk (Islamic Monument #292)
Sultan-ul-Mashaikh, Mehboob-e-Ilahi, Hazrat Shaikh Khwaja Syed Muhammad Nizamuddin Auliya (1238 – 3 April 1325) (Urdu: حضرت شیخ خواجہ سیّد محمد نظام الدّین اولیاء), also known as Hazrat Nizamuddin, was a famous Sufi saint of the Chishti Order in the Indian Subcontinent, an order that believed in drawing close to God through renunciation of the world and service to humanity. He is one of the great saints of the Chishti order in India.[1] His predecessors were Fariduddin Ganjshakar, Bakhtiyar Kaki and Moinuddin Chishti. In that sequence, they constitute the initial spiritual chain or silsila of the Chisti order, widely prevalent in the Indian subcontinent.
Nizamuddin Auliya, like his predecessors, stressed love as a means of realising God. For him his love of God implied a love of humanity. His vision of the world was marked by a highly evolved sense of secularity and kindness.[2] It is claimed by the 14th century historiographer Ziauddin Barani that his influence on the Muslims of Delhi was such that a paradigm shift was effected in their outlook towards worldly matters. People began to be inclined towards mysticism and prayers and remaining aloof from the world.[3]
Life[edit]
Nizamuddin Auliya was born in Badayun, Uttar Pradesh (east of Delhi). At the age of five, after the death of his father, Ahmad Badayuni, he came to Delhi with his mother, Bibi Zulekha.[4] His biography finds mention in Ain-i-Akbari, a 16th-century document written by Mughal Emperor Akbar’s vizier, Abu'l-Fazl ibn Mubarak.[5]
At the age of twenty, Nizāmuddīn went to Ajodhan (the present Pakpattan Sharif in Pakistan) and became a disciple of the Sufi saint Fariduddin Ganjshakar, commonly known as Baba Farid. Nizāmuddīn did not take up residence in Ajodhan but continued with his theological studies in Delhi while simultaneously starting the Sufi devotional practices and the prescribed litanies. He visited Ajodhan each year to spend the month of Ramadan in the presence of Baba Farid. It was on his third visit to Ajodhan that Baba Farid made him his successor. Shortly after that, when Nizāmuddīn returned to Delhi, he received news that Baba Farid had died.
Chilla Nizamuddin Auliya, residence of Nizamuddin Auliya, towards the north-east from Humayun's tomb, Delhi
Nizāmuddīn lived at various places in Delhi, before finally settling down in Ghiyaspur, a neighbourhood in Delhi undisturbed by the noise and hustle of city life. He built his Khanqah here, a place where people from all walks of life were fed, where he imparted spiritual education to others and he had his own quarters. Before long, the Khanqah became a place thronged with all kinds of people, rich and poor alike.
Many of his disciples achieved spiritual height, including Shaikh Nasiruddin Muhammad Chirag-e-Delhi,[6] and Amir Khusro,[5] noted scholar/musician, and the royal poet of the Delhi Sultanate.
He died on the morning of 3 April 1325. His shrine, the Nizamuddin Dargah, is located in Delhi.[7] and the present structure was built in 1562. The shrine is visited by people of all faiths, through the year, though it becomes a place for special congregation during the death anniversaries, or Urs, of Nizamuddin Auliya and Amīr Khusro,[4] who is also buried at the Nizāmuddīn Dargāh.
Key beliefs[edit]
Besides believing in the traditional Sufi ideas of embracing God within this life (as opposed to the idea that such partial merger with God is possible only after death), by destroying the ego and cleansing the soul, and that this is possible through considerable efforts involving Sufi practices, Nizamuddin also expanded and practised the unique features introduced by past saints of the Chisti Sufi order in India. These included:
Emphasis on renunciation and having complete trust in God.
The unity of mankind and shunning distinctions based on social, economic, religious status.
Helping the needy, feeding the hungry and being sympathetic to the oppressed.
Strong disapproval of mixing with the Sultans, the princes and the nobles.
Exhortation in making close contact with the poor and the downtrodden
Adopting an uncompromising attitude towards all forms of political and social oppression.
A bold stance in favour of Sema, which some considered unislamic. Perhaps this was with the view that this was in consonance with the role of music in some modes of Hindu worship, could serve as a basis of contact with local people and would facilitate mutual adjustments between the two communities.[8] In fact Qawwali, a form of devotional music, was originally created by one his most cherished disciples: Amir Khusro.
Nizamuddin did not much bother about the theoretical aspects of Sufism, believing rather that it were the practical aspects that counted, as it was anyway not possible to describe the diversified mystical experiences called spiritual states or stations which a practicing Sufi encountered. He discouraged the demonstration of Keramat and emphasised that it was obligatory for the Auliya (which roughly means the friends of God) to hide the ability of Keramat from the commoners. He also was quite generous in accepting disciples. Usually whoever came to him saying that he wanted to become a disciple was granted that favour. This resulted in him being always surrounded by people from all strata of society.
Ancestral history[edit]
The eldest son of 'Alī al-Naqī was Ḥasan al-'Askarī and the other son was Ja'far Bukhārī. After the death of 'Ali al-Naqi, Hasan al-Askari became the accepted Imām of both Shī'ah and Sunnī Muslims. Ḥasan al-'Askarī was killed at the age of 28. He had one son, Muḥammad al-Mahdī, who, at the age of five after the death of his father, disappeared from public view. That was in the time of the 'Abbāsid Caliphs. Knowing about the killings of all the Imāms and family members of the descendants of Muḥammad, Ja'far Bukhārī migrated to Bukhara in Uzbekistan[citation needed]. After a few generations, one of his descendants called 'Alī, known as Dāniyāl, the grandfather of Nizāmuddīn Auliyā', migrated to the city of Badāyūn in Uttar Pradesh, India.
Ancestral lineage[edit]
Hazrat Muhammad Sm.
'Alī bin Abī Ṭālib
Husayn bin 'Alī
[Hazrat Sayed [Ali ibn Hussain|'Alī bin al-Husayn]] Zayn-ul'Ābidīn
Muḥammad al-Bāqir
Ja'far al-Ṣādiq
Mūsā al-Kāḍhim
'Alī al-Riḍā
Muḥammad al-Taqī
'Alī al-Naqī
Hazrat Sayed Ja'far Bukhārī
Hazrat Sayed 'Alī Aṣghar Bukhārī
Hazrat Sayed Abī 'Abdullāh Bukhārī
Hazrat Sayed Aḥmad Bukhārī
Hazrat Sayed 'Alī Bukhārī
Hazrat Sayed Husayn Bukhārī
Hazrat Sayed 'Abdullāh Bukhārī
Hazrat Sayed 'Alī, known as Dāniyāl
Hazrat Sayed Aḥmad Badāyūnī
Hazrat Sayed Nizāmuddīn Auliyā'
Spiritual history[edit]
Mughal princess Jahan Ara's tomb (left), Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi
He was merely sixteen or seventeen years old when he first heard the name of Farīduddīn Ganjshakar, and feelings of love and respect arose in his heart right then. He narrates to his disciples that he never felt the same after hearing or even meeting any other Sufi. The love kept increasing like a burning fire. If his classmates would like to have some work out of him they used to invoke the name of Bābā Farīd, and he never refused anything asked in his name. He didn't feel the same for anyone else in his entire lifetime. He became his disciple after completing his studies at the age of 20. He visited him thrice in his lifetime.
Spiritual lineage[edit]
Muhammad ﷺ
'Alī bin Abī Ṭālib
al-Ḥasan al-Baṣrī
'Abdul Wāḥid Bin Zaid Abul Faḍl
Fuḍail Bin 'Iyyādh Bin Mas'ūd Bin Bishr al-Tamīmī
Ibrāhīm bin Adham
Hudhaifah al-Mar'ashī
Abu Hubairah Basri
Mumshad 'Uluw al-Dinawarī
Start of the Chishti Order:
Abū Isḥāq al-Shāmī
Abū Aḥmad Abdāl
Abū Muḥammad bin Abī Aḥmad
Abū Yūsuf bin Sāmān
Maudūd Chishtī
Sharīf Zandānī
Usmān al-Hārūnī
Mu'īnuddīn Chishtī
Quṭbuddīn Bakhtiyār Kākī
Farīduddīn Mas'ūd
Nizāmuddīn Auliyā'
Students[edit]
He had more than 600 khalifas (a khalifa is a disciple who is given the authority to take his own disciples and thus propagate the spiritual lineage) who continued his lineage all over the world. Some of his most famous disciples are:
Nasiruddin Chiragh Dehlavi[edit]
He was the spiritual successor of Nizamuddin Auliya. He is considered fifth amongst the big five of the Chisti order in India (the others being Moinuddin Chishti, Qutbuddin Bakhtiar Kaki, Fariduddin Ganjshakar, Nizamuddin Auliya). His shrine is in Chirag Dilli, New Delhi, India.
Amīr Khusro[edit]
He was the most loved disciple of his master. He was so close to his master that once Nizāmuddīn Auliyā' said, "If sharī'ah allows me I would like him to be buried with me in the same grave."[citation needed] He also said that whoever comes to visit his grave must visit the grave of Amīr Khusro first and then his. He died within a few months of his master's death. He was buried at the feet of his master. His shrine is in Nizāmuddīn Dargāh, New Delhi.
Akhi Siraj Aainae Hind[edit]
He was given the title of Āainae-Hind (Mirror of India) by Nizāmuddīn Auliyā' and lived with him for a long time. He was amongst the earliest disciples of Nizāmuddīn Auliyā', who sent him to Bengal. His shrine is in Gaur, West Bengal.
Burhanuddin Gharib[edit]
He is also amongst the earliest disciples of Nizamuddin Auliya and lived with the master until his last breath. After the death of Nizamuddin Auliya, he went to the Deccan, and the place where he lived became famous thereby. His shrine is in Khuldabad in Maharashtra.
Jalaluddin Bhandari[edit]
He is also amongst the earliest disciples of Nizamuddin Auliya. He ran the Langar khana of Nizamuddin Auliya. After the death of Nizamuddin Auliya, he went to the Deccan with Burhanuddin Gharib, and became famous by the name of Bhandari. His shrine is in Fatehabad in the Aurangabad district of Maharashtra.
Syed Mahmood Kashkinakar[edit]
He holds a very special position among those who follows chishti Sufi. He is believed to be alive in the invisible world even after his death in the visible world. There are miracles in the literature of the Chisti order which are attributed to this.
Ajan Fakir[edit]
Ansari
Quotations[edit]
The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not.
The love of Auliya (saints) is stronger than their reason.
The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can.
He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs.
So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.
Descendants[edit]
Nizamuddin Auliya did not marry. However he had one brother named Jamaluddin. He told him, "your descendants will be my descendants". Jamaluddin had one son named Ibrahim. He was nurtured by Nizamuddin Auliya after Jamaluddin's death. Nizamuddin Auliya sent his nephew to Bengal in Eastern India along with one of his disciples (khalifa) Akhi Siraj Aainae Hind, known as Aaina-e-Hind. Alaul Haq Pandavi (the master (Pir) of Ashraf Jahangir Semnani) became his disciple and khalifa. Ala-ul-Haq Pandwi married his sister-in-law to Ibrahim. They had one son, Fariduddin Tavaela Bukhsh, who became a well known Chisti Sufi of Bihar. He was married to the daughter of Alaul Haq Pandavi. He became the khalifa of Hazrat Noor Qutb-e-Aalam Padwi (the eldest son and spiritual successor of Alaul Haq Pandavi). His shrine is in Chandpura, Bihar Sharif, Bihar. Many of his descendants are well known Sufis, namely Moinuddin Sani, Naseeruddin Sani, Sultan Chisti Nizami, Bahauddin Chisti Nizami, Deewan Syed Shah Abdul Wahab (his shrine is in Choti Takiya, Biharsharif), Sultan Sani, Amjad Hussain Chisti Nizami, among others. He spread Chisti Nizami order all over Northern India. Ijaza of his Silsila (order) is present in all the existing khanqahs of Bihar. His descendants still reside in Bihar Sharif and can be found in many parts of the world.
Hazrat Nizamuddin Aulia also had one sister named Bibi Ruqayya who is buried next to Bibi Zulekha, the mother of Khwaja Nizamuddin Aulia in Adhchini village in Delhi.Nizamuddin Auliya did not marry. He brought his Pir/Shaikh's grandson named Khwaja Muhammad Imam, who was the son of Bibi Fatima (Daughter of Baba Farid and Badruddin is'haq)as mentioned in Seyrul Aulia book, Nizami bansari, The life and time of Khwaja Nizamuddin Aulia by Khaliq Ahmed Nizami. Still the descendents of Khwaja Muhammad Imam are the caretakers of dargah sharif.
The Chisti Nizami order[edit]
Main article: Chishti Order
Nizamuddin Auliya was the founder of the Chisti Nizami order. He had hundreds of disciples (khalifa) who had Ijaza (khilafat) from him to spread the order. Many of the Sufis of the Chisti Nizami order are recognised as great Sufis; the following is a list of notable Sufis of the Chisti Nizami order, which includes his descendants as well as his disciples:
Muhammad Hussaini Gisudaraz Bandanawaz, Gulbarga (near Hyderabad), Karnataka; Alaul Haq Pandavi & Noor Qutb-e-Alam Pandwi, Pandua, West Bengal; Ashraf Jahangir Semnani, Kichaucha, Uttar Pradesh; Faqruddin Faqr Dehlvi, Mehrauli, New Delhi; Shah Niyaz Ahmad Barelvi, Bareilly, Uttar Pradesh; Shafruddin Ali Ahmed & Fakhruddin Ali Ahmed, Chirag Dilli, New Delhi; Zainuddin Shirazi, Burhanpur, Madhya Pradesh; Muhiuddin Yousuf Yahya Madani Chishti, Medina; Kaleemullah Dehlvi Chishti, Delhi; Nizamuddin Aurangabadi; Nizamuddin Hussain, and Meerza Agha Mohammad; Muhammad Sulman Taunswi, Pakistan, Mohammad Meera Hussaini, Hesamuddin Mankpuri.
Branches[edit]
Nizamuddin Auliya was an unparalleled Sufi of his time amongst all the existing Sufi orders of that time. Many of his contemporaries were doubtless very powerful spiritual leaders, but he was the most famous of all. In his career of approximately 70 years as a Sufi he saw the reign of seven rulers of the Delhi sultanate. The kings were very loyal to him and respectful of him. When he first arrived as the Qutb of Delhi he settled down at a lonely place on the outskirts of Delhi, Ghyaspur. But he became so famous that Ghyaspur became the main hub of Delhi and so densely populated that he wanted to leave that place but did not. He was buried in the campus of his khanqah. Ghyaspur is now a central locality of New Delhi, and is known after his name Nizamuddin. The area is so vast that it is divided into four parts: Nizamuddin Dargah (where his shrine is situated), Nizamuddin East, Nizamuddin West and Hazrat Nizamuddin Railway Station.
The Chisti order branched out with Nizamuddin Auliya to form the Chisti Nizami order. A parallel branch which started with Alauddin Sabir Kaliyari, another disciple of Baba Farid, was the Chisti Sabiri branch. People started adding Nizami gracefully after their name. He spiritually made many great Sufis amongst his students, descendants and the Sufis of the Nizami order.
The branches of the Chisti Nizami order are as follows:
Naseeria[edit]
His disciple Nasiruddin Muhammad Chirag-e-Dehli started the Nizamia Naseeria branch.
Hussainia[edit]
The Hussainia branch is named for Muhammad Hussaini Gisudaraz Bandanawaz. He was the most famous and loved disciple of Nasiruddin Muhammad Chirag-e-Dehli. The khanqah he established in Gulbarga, Karnataka is still in existence.
Niyazia[edit]
Shah Niyaz Ahmad Barelvi, in the 19th century started the Niyazia branch.
Serajia[edit]
The Nizamia Serajia branch was started by Serajuddin Aqi Seraj. This branch is also known as Chistia Serajia.
Ashrafia[edit]
The Chistia Ashrafia branch was started by Ashraf Jahangir Semnani. He established a khanqah, still in existence at Kichaucha sharif, Uttar Pradesh, India.
Faridia[edit]
The Chistia Serajia Faridia order was started by Fariduddin Tavaelabukhsh, a descendant of Nizamuddin Auliya and a Sufi of the Serajia branch of the Chisti order. This branch is also known as Nizamia Serajia Faridia.
King's disrespect leads to his doom[edit]
One of the kings of the Delhi sultanate during Nizamuddin Auliya lifetime was Qutb-ud-din Mubarak Shah, the last ruler of the Khilji dynasty. Legend has it that disrespect of Nizamuddin Auliya caused the king's death. Qutb-ud-din Mubarak Shah used to assemble all the leading figures and famous personalities of Delhi in his court every weekend. Once a courtier complained to him that Nizamuudin Auliya never came to the court. The King declared, "Order him in my name to come to my weekend gathering, else he will be hanged." When Nizamuddin Auliya's disciple, Amir Khusrau, related this to his master, he ignored the message, and did not even answer. As the weekend approached, his disciples became concerned for his life. On the day before the weekend, Nizamuddin Auliya went to the grave of his mother and came back looking unperturbed, telling his disciples to go home and sleep as usual. The next morning, everyone was very tense and worried, but Nizamuddin Auliya remained unperturbed. Shortly, news came that there had been a rebellion in the palace, and the king had been brutally killed.
Titles[edit]
1. MEHBOOB-E-ILAHI (Beloved of Ilahi).
2. SULTAN-UL MASHAIKH (King of Masha'ikh).
3. IMAM-UL-MEHBOOBEEN (Leader of Mehboobeen).
4. MALIK-UL FUQRA WAL MASAKEEN.
6. TAJ-UL MUQARRABEEN.
5. MEHFIL-E SUKHAN (Attraction in the Gathering).
7. ZARI’ZAR BAKSH (Distributor of Gold and Silver).
8. NIZAMUDDIN BA'HATH (The Debator).
9. MEHFIL-E SHIKAN (The breaker of assemblies)
10. TABIB-E DIL (Healer of the heart)
11. GAUS-UL ALAM (Gaus of World)
12. JAG UJIYARE (Light for the World)
Also known as the Zawiyat al-'Abbar (of the wells) or the Khānqāh of al-Bunduqdari, because it's all that's left of the original khānqāh.
Buried here are Aydakin and his daughter.
Patron: Aydakin al-Bunduqdari d.1285, a bowman (bunduqdari) for al-Salih Ayyub, son of al-Kamil, 1240–1249 & amir of Rukn al-Din Baybars (al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī; nickname, Abu al-Futuh, Father of Conquest) 1223-1277, Bahri Mamluk sultan of Egypt & Syria (r.1260–1277).
Islamic Monument #146
(Maner)
Twenty-five kilometers west from Patna on the Danapur-Daltonganj road lies the sleepy town of Maner, or Maner Sharif, perhaps the most significant medieval site in Bihar after Biharsharif. Maner was a bridgehead for the sultans of Delhi, as they pushed their frontiers eastwards towards Bihar and Bengal in the early 13th century; and with their armies came scholars and preachers who, having left Delhi for one reason or another, settled in Maner, when they did not drift further east towards Darbhanga, Lakhnauti, Sonargaon, or Rajshahi. In later medieval history, and especially under the Mughal empire, Maner was replaced by Azimabad (or, Patna City) as the political center of Bihar, where resided the imperial governors and faujdars. Still later, Bankipore would replace Azimabad as the political hub of Bihar under the East India Company’s rule. But despite these changes, Maner’s position as among the chief spiritual centers of Bihar has not suffered in the last eight centuries, and to this day the leading khanqahs of Patna defer in matters of ritual and doctrinal authority to the khanqah of Maner, which is one of two main centers of the Kubrawiya-Firdausiya sect in India, the other being Biharsharif.
The principal shrine at Maner, popularly known as Bari Dargah, has the humble open grave of Shaikh Yahya Maneri (d. 1291), the founder of the Firdausiya sect in India, and the father of Makhdum-ul-Mulk, Shaikh Sharfuddin Yahya Maneri, the celebrated author of the Makhtubaat-e-Sadi, whose grave is in Biharsharif. Bari Dargah stands within a walled garden on top of a mound that according to some archaeologists conceals an old Buddhist site. Bari Dargah also has a small mosque that dates from the late-thirteenth century, a pillared court built in the fourteenth century, and the graves of Shaikh Maneri’s disciples and descendants.
Some two hundred meters north from this shrine is the imposing and well preserved mausoleum of a later Firdausiya shaikh, Shah Daulat, built in 1616 by his disciple Ibrahim Khan, the Mughal governor of Bihar under Jahangir. Shah Daulat’s mazaar, which is popularly known as Choti Dargah, is built in the high Mughal style using Chunar sandstone, and it is perhaps the finest medieval monument of Bihar with its elegance of conception, size and remarkable stone ornamentation. The two-storied Choti Dargah, with its one central dome and four cupolas on the four corners stands on a raised pediment, within a large walled courtyard and garden after the classical charbagh style. The formal gateway on the north of the mausoleum and the three-bay mosque on the west were added some years later by Jahangir himself. To the south of the courtyard is a vast water tank, or baoli, with ghats, stone embankments, and chatris.
The shrines of Maner, which lie outside the town and are surrounded by lush farms, are still an important pilgrimage, where once Babur and Jahangir came to do the ziyarat.
Patron: Yunus al-Dawadar (Jonah, the Inkstand-holder), executive secretary for Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399)). Al-Dawadar was not buried here, but in Syria, where he died. Sultan Barquq's father, Anas, was buried here before being moved to Barquq's Khanqah further north in the cemetery.
Islamic Monument #139
in Alt-Kairo - vielleicht die Grabmoschee und Sufi-Konvent von Emir Shaychu?
in Islamic Cairo - perhaps the Mosque and Khanqah of Shaykhu? I'm thankful for tips.
A woman peers in the sanctum of Khanqah of Shah-i-Hamadan, a 14th century monument located on the banks of river Jhelum in downtown Srinagar.
Patron: Shaykhu (Sayf al-Din Shaykhu al-Umari al-Nasiri) ?-1357, a high-ranking Bahri Mamluk emir during the reigns of sultans Sayf al-Din Hajji (r.1346–1347), Badr al-Din Hasan (r.1347–1351 & 1355–1361) & Salah al-Din Salih (r.1351–1355).
Islamic Monument #152
Patron Qurqumas Complex: Amir Qurqumas 1450-1510, a Mamluk of Sultan Qaytbay & a grand Amir under Sultan al-Ghuri.
Islamic Monument #162
Patron Inal Complex: Sayf al-Din Inal (al-Malik al-Ashraf Sayf al-Din Abu an-Nasr Inal al-'Ala'i al-Zahiri al-Nasiri al-Ajrud) 1381-1461, Burji (Circassian) Mamluk Sultan of Egypt (r.1453–1461).
Islamic Monument #158
Patron: Khawand (Princess) Tulbay ?-1364, a Tarter Princess from the Volga & the wife of Sultan Hasan (al-Nasir Badr al-Din Hasan ibn Muhammad ibn Qalawun, or al-Nasir Hasan) 1334/35-1361, Bahri Mamluk Sultan of Egypt (r.1347–1351 & 1354-61).
Islamic Monument #80
Patron: Khawand (Princess) Tughay d.1348 (died of the plague), a freed slave & favourite wife of Nasir al-Din Muhammad (al-Malik al-Nasir Nasir al-Din Muhammad ibn Qalawun or an-Nasir Muhammad or Abu al-Ma'ali, an-Nasir Muhammad, Abu al-Ma'ali, or Ibn Qalawun) 1285-1341, Bahri Mamluk sultan of Egypt & Syria (r.1293–1294, 1299-1309 & 1310-1341); mother (Umm Anuk) of Prince Anuk.
Islamic Monument #81
Also known as the Zawiyat al-'Abbar (of the wells) or the Khānqāh of-al-Bunduqdari, because it's all that's left of the original khānqāh.
Buried here are Aydakin and his daughter.
Patron: Aydakin al-Bunduqdari d.1285, a bowman (bunduqdari) for al-Salih Ayyub, son of al-Kamil, 1240–1249 & amir of Rukn al-Din Baybars (al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī; nickname, Abu al-Futuh, Father of Conquest) 1223-1277, Bahri Mamluk sultan of Egypt & Syria (r.1260–1277).
Islamic Monument #146
Patron: Shaykhu (Sayf al-Din Shaykhu al-Umari al-Nasiri) d.1357, a high-ranking Bahri Mamluk emir during the reigns of sultans Sayf al-Din Hajji (r.1346–1347), Badr al-Din Hasan (r.1347–1351 & 1355–1361); & Salah al-Din Salih (r.1351–1355).
Islamic Monument #147
Patron: Qansuh II al-Ghuri (al-Ashraf Qansuh al-Ghuri ibn Bardi al-Jarkasi) c.1441-1516, Burji (Circassian) Mamluk Sultan of Egypt (r.1501-1516).
Islamic Monument #189
Patron: Shaykhu (Sayf al-Din Shaykhu al-Umari al-Nasiri) ?-1357, a high-ranking Bahri Mamluk emir during the reigns of sultans Sayf al-Din Hajji (r.1346–1347), Badr al-Din Hasan (r.1347–1351 & 1355–1361) & Salah al-Din Salih (r.1351–1355).
Islamic Monument #147
Patron: al-Ashraf Sayf al-Din Barsbay c.1369-1438, Burji (Circassian) Mamluk, Sultan of Egypt (r.1422-1438).
Islamic Monument #121
Pulpit (minbar al-Ghamri)
Patron: Ibn al-Radadi, a merchant & scholar.
Artisan: Ahmad ibn 'Isa al-Dimyati al-Qahiri.
History: originally belonged to the Mosque of al-Ghamri 1451 in the Bab al-Shari'a area of Cairo. It was moved here when al-Ghamri's mosque was demolished in 1884.
Artistry: it is made of wood, inlaid with ivory across a surface decorated with complex, slightly curved, geometric star patterns.
Al-Ashraf Sayf-ad-Din Barsbay was the ninth Burji Mamluk sultan of Egypt from AD 1422 to 1438. He was Circassian by birth and a former slave of the first Burji Sultan, Barquq.
He was responsible for a number of administrative reforms in the Mamluk state, including the consolidation of the sultanate as a military magistrature and securing for Egypt exclusive rights over the Red Sea trade between Yemen and Europe.[1]
His Red Sea activity included the final destruction in 1426 of ‘Aydhab, a once important port which had been in decline in the previous century.
His mausoleum, which included a madrasa and khanqah, was built in Cairo's Northern Cemetery, and has survived to this day.[2]
Khanqah-e-Moula is situated in Srinagar, on the banks of the river Jhelum. One of the oldest Muslim shrines in Kashmir, the khanqah was built by Sultan Sikander built in 1395. The Khanqah is a wooden structure whose chief aesthetic feature is its beautifully carved eaves and hanging bells. The interiors are richly carved and painted, and the antique chandeliers give it an air of opulence. The Khanqah-i-Mualla is dedicated to Muslim preacher Mir Syed Ali Hamdani..
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Also known as Shah Hamadan, the preacher came to Kashmir from the city of Hamadan in Persia in the 13th century. He is believed to be responsible for the spread of Islam in Kashmir. The Shah stayed in Kashmir for many years and then left for Central Asia via Ladakh. He also built a mosque at Shey (near Leh). The shrine gains a special significance on 6th of Zilhaj (last month of Muslim calendar), the death anniversary of Mir Syed Ali Hamadni. On this day, devotees visit the shrine in large numbers to pay a tribute to Shah Hamadan..
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The Khanqah of Shah Hamadan was the first mosque to be built in Srinagar. The Shah used to meditate and offer his prayers daily on the banks of river Jhelum, at the same spot where the shrine now stands. The Khanqah of Shah Hamadan in Kashmir has undergone ruination a couple of times. The year 1480 saw the shrine being ruined in a devastating fire. Later, the shrine was reconstructed and restored by the then ruler Sultan Hassan Shah. Again, in 1493 AD, Khanqah-e-Moula was demolished and reconstructed in two-stories. A fire again struck the shrine in 1731 AD leading to first its destruction and then renovation by Abul Barkat Khan.
The amirs Salar and Sangar were great friends who built a joint mausoleum during the Bahri Mamluk rule of Sultan Baybars; the complex comprises two mausoleums, a khanqah, and a madrasa.
Patron: Sangar ibn Abdullah Alam al-Din Abu Sa'id al-Gawli 1255-1345, a powerful amir during the reign of Nasir al-Din Muhammad. He was Governor (na'ib) of Gaza (1311–20), Karak (1309–11), Hama (1342), & Superintendent of the hospital (maristan) in Cairo (1342–45).
Sayf al-Din Salar al-Mansuri c.1260s-1310, was the ustadar (mjordomo, 1296-1299), under sultan Lajin (r. 1296–1299) and viceroy (na'ib al-saltana, 1299-1310) of sultan al-Nasir Muhammad during his 2nd reign (r.1299–1310). He was the long-time friend of Sangar for whom the adjoining mausoleum in the complex was built.
Rukn al-Din Baybars (al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī; nickname, Abu al-Futuh, Father of Conquest) 1223-1277, Bahri Mamluk sultan of Egypt & Syria (r.1260–1277).
Husam al-Din Lajin (al-Malik al-Mansour Hossam al-Din Lachin al-Mansuri) d.1299, Bahri Mamluk sultan of Egypt & Syria (r.1296–1299).
Nasir al-Din Muhammad (al-Malik al-Nasir Nasir al-Din Muhammad ibn Qalawun or al-Nasir Muhammad or Abu al-Ma'ali, al-Nasir Muhammad, Abu al-Ma'ali, or Ibn Qalawun) 1285-1341, Bahri Mamluk sultan of Egypt & Syria (r.1293–1294, 1299-1309 & 1310-1341)
Islamic Monument #221
Patron: Jamal al-Din Shahin, built this sufi monastery in honour of his father Shahin al-Khalwati.
Shahin al-Khalwati: Shahin al-Jarkasi (d.1547) an Azhari Turk & disciple of Iraqi Khalwatiyya Sufi mysticism, lived here as a hermit.
The mausoleum has three tombs:
Shahin al-Khalwati, his son;
Jamal al-Din Shahin &
his grandson, Mohammad Shahin.
Islamic Monument #212
Patron: Shaykhu (Sayf al-Din Shaykhu al-Umari al-Nasiri) d.1357, a high-ranking Bahri Mamluk emir during the reigns of sultans Sayf al-Din Hajji (r.1346–1347), Badr al-Din Hasan (r.1347–1351 & 1355–1361); & Salah al-Din Salih (r.1351–1355).
Islamic Monument #147
Patron: Gamal al-Din Yusuf al-Ustadar d.1409 (strangled), ruthless tax-collector, ustadar (major-domo), and Amir of Faraj ibn Barquq (al-Nasir al-Din Farag ibn Barquq) c.1386-1412, Burji (Circassian) Mamluk Sultan of Egypt (r.1399-1405 & 1406-1412). The al-Gamaliya quarter in Cairo is named after him.
Islamic Monument #35
Patron: Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399).
Construction Supervisor: Jarkas al-Khalili, master of Barquq's horse & founder of Khan al-Khalili.
Master Builder: Ahmad ibn al-Tuluni, court surveyor & Chief of Builders (kabir al-sunna').
Islamic Monument #187
Patron: Qawsun (Sayf al-Din Qawsun ibn Abdullah al-Nasiri al-Saqi) 1302-1342, a prominent Mongol Bahri Mamluk emir during the reigns of Sultans al-Nasir Muhammad (r.1310–41), al-Mansur Abu Bakr (r.1341) & al-Ashraf Kujuk (r.1341–42).
Islamic Monument, Mausoleum #291
Patron: Farag ibn Barquq (al-Nasir al-Din Farag ibn Barquq) c.1386-1412, Burji (Circassian) Mamluk Sultan of Egypt (r.1399-1405 & 1406-1412), for his father, Sultan Barquq (al-Malik Az-Zahir Sayf ad-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r.1382-1389 & 1390-1399).
Islamic Monument #149
Patron: Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399).
Construction Supervisor: Jarkas al-Khalili, master of Barquq's horse & founder of Khan al-Khalili.
Master Builder: Ahmad ibn al-Tuluni, court surveyor & Chief of Builders (kabir al-sunna').
Islamic Monument #187
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In the same district with the Samanid mausoleum and Chashma-iy-Ayub, not far from the park, stands one of the most attractive ensembles, "Kosh-Madrasah", which are typical of Bukhara. The word "Kosh" means "double" and, indeed, these two educational institutions face one another across a narrow street. The first of them is Modari-khan Madrasah that was put up by Abdullakhan II (Abdulla-khan) on his mother's behalf. The date of erection 974 hijra (1566-67) is inscribed with majolica in verse above the entrance. As to composition it is a standard educational institution with a hostel for students and instructors around the courtyard, public halls of the mosque and lecture-rooms - darskhana - along both sides of portal in the interior of the building. The main front is richly faced with multicolor brick mosaic. The second building of Abdullakhan Madrasah was erected in 1588-90 and is an outstanding piece of medieval architecture.
Shaybanid ruler Abdullah Khan II (1556-1598) built the madrasa of Abdullah Khan in 1589-90, as a residential theological school to the southwest of Bukhara's city center (Shahristan). He located the structure immediately opposite his earlier Madar-i Khan Madrasa (b. 1566-67), thus creating another of Bukhara's typical double madrasa ensembles (kush madrasa). Abdullah Khan's madrasa was built during Bukhara's third and last great construction phase when numerous civic structures such as caravanserais, tims (markets), taks (domed market kiosks), hauz (lakes) and khanqahs (hospices). It is noted for its mastery of architectural form, plan and structure at a period of declining trade, political stability and lack of architectural innovation.
Although based on a traditional four-iwan madrasa type, the south-facing Abdullah Khan Madrasa departs from the typical rectangular or polygonal exterior envelope with a staggered west facade and two projections at the center of the north and east facades. The eastern features a turret in its northeastern corner, and the pentagonal projection to the north encloses a central domed chamber. A mosque and classrooms (darshkhana) flank the antechamber of the south-facing pishtaq, in the conventional manner. The chapel mosque, which occupies the madrasa's southeast corner, is independently rotated to face the qibla. This marks a significant development over earlier solutions, such as at the neighboring Madar-i Khan Madrasa where the entire building was rotated to meet the qibla requirement while maintaining an oblique street aligned façade. The Abdullah Khan Madrasa also deviates from the typical courtyard typology lined by standard student cells (hujra); here, narrow passages lead from rectangular or five-sided vestibules along the courtyard walls to multiple cells linked to one another. This layout increased the total number of cells and created a chamfered rectangular courtyard. Passageways leading inward from the two northern corners of the courtyard pass through two rooms and arrive at the minaret steps.
The front elevation of the madrasa is symmetrical with six arched loggias- three on each floor- flanking either side of a magnified pishtaq. Towers (guldasta) capped at the wall cornice buttresses the corners and frames the composition. The vaulted portal and loggias are adorned with rich majolica, mosaic inlay and glazed brickwork seen in Timurid constructions of the early sixteenth century. The interiors demonstrate a focus on form as opposed to the conventional post Timurid emphasis on color, fretwork and pattern. This is reflected in the use of simple bi-colored gypsum carving (kyrma and chaspak) on a white background instead of the traditional glazed tile and gilt kundal decoration. The structure reflects contemporary innovations in cross-arched roof structures, with diagonal and parallel placement of structural arches of vaults. Twelve-sided cupolas supported by vaults and pendentives cover the three tall octagonal chambers with arched galleries running along the perimeter.
Russian archaeological teams extensively restored the madrasa's exterior tile work in the 1950s. The volute arch and dado of the pishtaq display intricate floral patterns in majolica and are fine examples of contemporary workmanship. The neighboring construction of a trade market and increasing volume of tourist activity pose a growing threat to the monument.
Sources:
Azizkhodjayev, Alisher. 1997. Bukhara: An Oriental Gem. Tashkent: Chief Editorial Office of Publishing & Printing Concern, 89, 93.
Borodina, Iraida. 1987. Central Asia: Gems of 9th-19th Century Architecture. Moscow: Planeta Publishers, 130.
Hillenbrand, Robert. 1999. Islamic Architecture. Edinburgh: Edinburgh University Press, 230.
Prochazka, Amjad Bohumil. 1993. Bukhara: Architecture of the Islamic Cultural Sphere. Zurich: MARP, 46.
Patron: Qansuh II al-Ghuri (al-Ashraf Qansuh al-Ghuri ibn Bardi al-Jarkasi) c.1441-1516, Burji (Circassian) Mamluk Sultan of Egypt (r.1501-1516).
Islamic Monument #67
The Sahn (courtyard) of Al Amir Shaykhu Khanqah (convent) and Mausoleum is a rectangle Sahn with a half of marble floor and the other half is of a stone floor.
In the middle of the Sahn, stands an ablution fountain with a wooden ceiling leaning on eight marble columns.
وهو مستطيل المساحة فرشت نصف أرضيته بالرخام والنصف الآخر بالأحجار، وتطل عليه الأواوواين وحجرات الطلبة (الخلاوي)، وتتوسطه ميضأة ذات سقف خشبي يرتكز على ثمانية أعمدة رخامية
Patron: Farag ibn Barquq (al-Nasir al-Din Farag ibn Barquq) c.1386-1412, Burji (Circassian) Mamluk Sultan of Egypt (r.1399-1405 & 1406-1412), for his father, Sultan Barquq (al-Malik Az-Zahir Sayf ad-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r.1382-1389 & 1390-1399).
Islamic Monument #149
Naqshband Sahib is a holy Muslim place of worship and solace situated in Jammu & Kashmir. Named after Khwaja Syed Bha-u-Deen Naqshband, it invites people from all religions and is open all round the year. This shrine is also known as ziyarat or ‘the pious visit’..
Highly regarded by followers of Muslim, this shrine is a mausoleum and it was the last resting place of Hazrat Khwaja Naqshband Sahib’s descendant. Naqshband Sahib also embraces a graveyard, which was originally a part of the shrine compound. The nearest local bazaar or market is also named after Naqshband Sahib as Khwaja Bazzar. This shrine resides in Nowhatta on the road that links to Jamia Masjid and Dastgir Sahib..
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edicated to the name of Khawaja Syed Bha-u-Deen Naqsaband, this shrine was built in 17th century by Great Emperor Shah Jahan. Despite naming it on the name of this well known Bukhara mystic, he virtually could never visit it and his followers made a khankah in his name. In this khankah is the corpse of one of his descendants buried under in a vault. Urs or prayers are observed on the 3rd day of Hijri month..
The place also holds religious significance as the sacred hair of Prophet Mohammed was kept here before shifting it to Hazratbal Mosque..
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Naqshband Shrine is unique in its style and architecture. This shrine has been made mainly by wooden panels and beams. However, they are finely carved in pinjra-kari style of art work. The inside of this shrine is an astounding view of intricate hand painted papier-mâché work. There are window style arcs on the walls that are equally decorated with bold colours and golden outlines. The ceiling is painted in gold known as Khatamband work with the floors covered with wall-to-wall carpets. In centre comprises a main shrine that is again covered with cloth with pillars at the four corners where people offer their prayers..
This is a typical shrine with alternate layers of wood and brick. This structure helps to reduce impact to sustains against natural
Khaplu, along Shyok River, is a beautiful valley, lush green with corn fields. Khaplu town is 99 Km East of Skardu (2 hours drive). The Shyok river flows into the Indus about 35 kilometers from Skardu. The road crosses the Indus and follows the Shyok River. Khaplu is called by many names like “Shyok Valley”,” Ghangche” and Little Tibet. Khaplu is Head Quarter of Ghangche District. In Khaplu there are many historical places like Chaqchan Mosque (700 years old founded by Syed Ali Hamdani, the first Islam preacher in this area), Raja's Palace is another beautiful building, and is the last & best Tibetan style palace in Pakistan, and Khanqah of Khaplu, is attributed to Syed Muhammad Shah "Peer Norbaksha".
Khaplu is the gateway to Masherbrum Peak, K7, K-6, Namika, Chogolisa for mountaineers and Gondogoro la, Gondogoro Peak, Saraksa Glacier, Gondogoro Glacier, Masherbrum Glacier, Aling Glacier, Kandey Nangma, Machlu Broq, Thaely La, Daholi lake, Kharfaq Lake, Ghangche Lake and Bara Lake for trekkers, Khaplu is a very beautiful place for hiking like Khaplu Braq, Khaplu Thung and Kaldaq. One can avail opportunity for rafting on Shyok River, as well as the rock climbing places like Biamari Thoqsikhar and DowoKraming ( Hot Spring ). At 2555 meters, Khaplu is cooler than Skardu, with the friendly character of the people and superb walks along irrigation channels; Khaplu is well worth visiting and the nicest place to stay in Baltistan. Khaplu is a well known of Balti culture and Heritage in Baltistan and most peaceful area in the world.
Taken: Palace of Raja of Khaplu, Ghanche District, Gilgit Baltistan, Pakistan
Patron: Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399).
Construction Supervisor: Jarkas al-Khalili, master of Barquq's horse & founder of Khan al-Khalili.
Master Builder: Ahmad ibn al-Tuluni, court surveyor & Chief of Builders (kabir al-sunna').
Islamic Monument #187
Also known as the Zawiyat al-'Abbar (of the wells) or the Khānqāh of-al-Bunduqdari, because it's all that's left of the original khānqāh.
Buried here are Aydakin and his daughter.
Patron: Aydakin al-Bunduqdari d.1285, a bowman (bunduqdari) for al-Salih Ayyub, son of al-Kamil, 1240–1249 & amir of Rukn al-Din Baybars (al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī; nickname, Abu al-Futuh, Father of Conquest) 1223-1277, Bahri Mamluk sultan of Egypt & Syria (r.1260–1277).
Islamic Monument #146
Khanqah-e-Moula is situated in Srinagar, on the banks of the river Jhelum. One of the oldest Muslim shrines in Kashmir, the khanqah was built by Sultan Sikander built in 1395. The Khanqah is a wooden structure whose chief aesthetic feature is its beautifully carved eaves and hanging bells. The interiors are richly carved and painted, and the antique chandeliers give it an air of opulence. The Khanqah-i-Mualla is dedicated to Muslim preacher Mir Syed Ali Hamdani..
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Also known as Shah Hamadan, the preacher came to Kashmir from the city of Hamadan in Persia in the 13th century. He is believed to be responsible for the spread of Islam in Kashmir. The Shah stayed in Kashmir for many years and then left for Central Asia via Ladakh. He also built a mosque at Shey (near Leh). The shrine gains a special significance on 6th of Zilhaj (last month of Muslim calendar), the death anniversary of Mir Syed Ali Hamadni. On this day, devotees visit the shrine in large numbers to pay a tribute to Shah Hamadan..
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The Khanqah of Shah Hamadan was the first mosque to be built in Srinagar. The Shah used to meditate and offer his prayers daily on the banks of river Jhelum, at the same spot where the shrine now stands. The Khanqah of Shah Hamadan in Kashmir has undergone ruination a couple of times. The year 1480 saw the shrine being ruined in a devastating fire. Later, the shrine was reconstructed and restored by the then ruler Sultan Hassan Shah. Again, in 1493 AD, Khanqah-e-Moula was demolished and reconstructed in two-stories. A fire again struck the shrine in 1731 AD leading to first its destruction and then renovation by Abul Barkat Khan.
from wikipedia
Sultan-ul-Mashaikh, Mehboob-e-Ilahi, Hazrat Shaikh Khwaja Syed Muhammad Nizamuddin Auliya R.A (1238 – 3 April 1325) (Urdu: حضرت شیخ خواجہ سیّد محمد نظام الدّین اولیاء), also known as Hazrat Nizamuddin, was a famous Sufi saint of the Chishti Order in the Indian Subcontinent, an order that believed in drawing close to God through renunciation of the world and service to humanity. He is one of the great saints of the Chishti order in India.[1] His predecessors were Fariduddin Ganjshakar, Bakhtiyar Kaki and Moinuddin Chishti. In that sequence, they constitute the initial spiritual chain or silsila of the Chisti order, widely prevalent in the Indian subcontinent.
Nizamuddin Auliya, like his predecessors, stressed love as a means of realising God. For him his love of God implied a love of humanity. His vision of the world was marked by a highly evolved sense of secularity and kindness.[2] It is claimed by the 14th century historiographer Ziauddin Barani that his influence on the Muslims of Delhi was such that a paradigm shift was effected in their outlook towards worldly matters. People began to be inclined towards mysticism and prayers and remaining aloof from the world.[3]
Nizamuddin Auliya was born in Badayun, Uttar Pradesh (east of Delhi). At the age of five, after the death of his father, Ahmad Badayuni, he came to Delhi with his mother, Bibi Zulekha.[4] His biography finds mention in Ain-i-Akbari, a 16th-century document written by Mughal Emperor Akbar’s vizier, Abu'l-Fazl ibn Mubarak.[5]
At the age of twenty, Nizāmuddīn went to Ajodhan (the present Pakpattan Sharif in Pakistan) and became a disciple of the Sufi saint Fariduddin Ganjshakar, commonly known as Baba Farid. Nizāmuddīn did not take up residence in Ajodhan but continued with his theological studies in Delhi while simultaneously starting the Sufi devotional practices and the prescribed litanies. He visited Ajodhan each year to spend the month of Ramadan in the presence of Baba Farid. It was on his third visit to Ajodhan that Baba Farid made him his successor. Shortly after that, when Nizāmuddīn returned to Delhi, he received news that Baba Farid had died.
Nizāmuddīn lived at various places in Delhi, before finally settling down in Ghiyaspur, a neighbourhood in Delhi undisturbed by the noise and hustle of city life. He built his Khanqah here, a place where people from all walks of life were fed, where he imparted spiritual education to others and he had his own quarters. Before long, the Khanqah became a place thronged with all kinds of people, rich and poor alike.
Many of his disciples achieved spiritual height, including Shaikh Nasiruddin Muhammad Chirag-e-Delhi,[6] and Amir Khusro,[5] noted scholar/musician, and the royal poet of the Delhi Sultanate.
He died on the morning of 3 April 1325. His shrine, the Nizamuddin Dargah, is located in Delhi.[7] and the present structure was built in 1562. The shrine is visited by people of all faiths, through the year, though it becomes a place for special congregation during the death anniversaries, or Urs, of Nizamuddin Auliya and Amīr Khusro,[4] who is also buried at the Nizāmuddīn Dargāh.
Key beliefs[edit]
Besides believing in the traditional Sufi ideas of embracing God within this life (as opposed to the idea that such partial merger with God is possible only after death), by destroying the ego and cleansing the soul, and that this is possible through considerable efforts involving Sufi practices, Nizamuddin also expanded and practised the unique features introduced by past saints of the Chisti Sufi order in India. These included:
Emphasis on renunciation and having complete trust in God.
The unity of mankind and shunning distinctions based on social, economic, religious status.
Helping the needy, feeding the hungry and being sympathetic to the oppressed.
Strong disapproval of mixing with the Sultans, the princes and the nobles.
Exhortation in making close contact with the poor and the downtrodden
Adopting an uncompromising attitude towards all forms of political and social oppression.
A bold stance in favour of Sema, which some considered unislamic. Perhaps this was with the view that this was in consonance with the role of music in some modes of Hindu worship, could serve as a basis of contact with local people and would facilitate mutual adjustments between the two communities.[8] In fact Qawwali, a form of devotional music, was originally created by one his most cherished disciples: Amir Khusro.
Nizamuddin did not much bother about the theoretical aspects of Sufism, believing rather that it were the practical aspects that counted, as it was anyway not possible to describe the diversified mystical experiences called spiritual states or stations which a practicing Sufi encountered. He discouraged the demonstration of Keramat and emphasised that it was obligatory for the Auliya (which roughly means the friends of God) to hide the ability of Keramat from the commoners. He also was quite generous in accepting disciples. Usually whoever came to him saying that he wanted to become a disciple was granted that favour. This resulted in him being always surrounded by people from all strata of society.
Ancestral history[edit]
The eldest son of 'Alī al-Naqī was Ḥasan al-'Askarī and the other son was Ja'far Bukhārī. After the death of 'Ali al-Naqi, Hasan al-Askari became the accepted Imām of both Shī'ah and Sunnī Muslims. Ḥasan al-'Askarī was killed at the age of 28. He had one son, Muḥammad al-Mahdī, who, at the age of five after the death of his father, disappeared from public view. That was in the time of the 'Abbāsid Caliphs. Knowing about the killings of all the Imāms and family members of the descendants of Muḥammad, Ja'far Bukhārī migrated to Bukhara in Uzbekistan[citation needed]. After a few generations, one of his descendants called 'Alī, known as Dāniyāl, the grandfather of Nizāmuddīn Auliyā', migrated to the city of Badāyūn in Uttar Pradesh, India.
Ancestral lineage[edit]
Muḥammad
'Alī bin Abī Ṭālib
Husayn bin 'Alī
'Alī bin al-Husayn Zayn-ul'Ābidīn
Muḥammad al-Bāqir
Ja'far al-Ṣādiq
Mūsā al-Kāḍhim
'Alī al-Riḍā
Muḥammad al-Taqī
'Alī al-Naqī
Ja'far Bukhārī
'Alī Aṣghar Bukhārī
Abī 'Abdullāh Bukhārī
Aḥmad Bukhārī
'Alī Bukhārī
Husayn Bukhārī
'Abdullāh Bukhārī
'Alī, known as Dāniyāl
Aḥmad Badāyūnī
Nizāmuddīn Auliyā'
Spiritual history[edit]
Mughal princess Jahan Ara's tomb (left), Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi
He was merely sixteen or seventeen years old when he first heard the name of Farīduddīn Ganjshakar, and feelings of love and respect arose in his heart right then. He narrates to his disciples that he never felt the same after hearing or even meeting any other Sufi. The love kept increasing like a burning fire. If his classmates would like to have some work out of him they used to invoke the name of Bābā Farīd, and he never refused anything asked in his name. He didn't feel the same for anyone else in his entire lifetime. He became his disciple after completing his studies at the age of 20. He visited him thrice in his lifetime.
Spiritual lineage[edit]
Islamic Prophet Muḥammad
'Alī bin Abī Ṭālib
al-Ḥasan al-Baṣrī
'Abdul Wāḥid Bin Zaid Abul Faḍl
Fuḍail Bin 'Iyyādh Bin Mas'ūd Bin Bishr al-Tamīmī
Ibrāhīm bin Adham
Hudhaifah al-Mar'ashī
Abu Hubairah Basri
Mumshad 'Uluw al-Dinawarī
Start of the Chishti Order:
Abū Isḥāq al-Shāmī
Abū Aḥmad Abdāl
Abū Muḥammad bin Abī Aḥmad
Abū Yūsuf bin Sāmān
Maudūd Chishtī
Sharīf Zandānī
Usmān al-Hārūnī
Mu'īnuddīn Chishtī
Quṭbuddīn Bakhtiyār Kākī
Farīduddīn Mas'ūd
Nizāmuddīn Auliyā'
Students[edit]
He had more than 600 khalifas (a khalifa is a disciple who is given the authority to take his own disciples and thus propagate the spiritual lineage) who continued his lineage all over the world. Some of his most famous disciples are:
Nasiruddin Chiragh Dehlavi[edit]
He was the spiritual successor of Nizamuddin Auliya. He is considered fifth amongst the big five of the Chisti order in India (the others being Moinuddin Chishti, Qutbuddin Bakhtiar Kaki, Fariduddin Ganjshakar, Nizamuddin Auliya). His shrine is in Chirag Dilli, New Delhi, India.
Amīr Khusro[edit]
He was the most loved disciple of his master. He was so close to his master that once Nizāmuddīn Auliyā' said, "If sharī'ah allows me I would like him to be buried with me in the same grave."[citation needed] He also said that whoever comes to visit his grave must visit the grave of Amīr Khusro first and then his. He died within a few months of his master's death. He was buried at the feet of his master. His shrine is in Nizāmuddīn Dargāh, New Delhi.
Akhi Siraj Aainae Hind[edit]
He was given the title of Āainae-Hind (Mirror of India) by Nizāmuddīn Auliyā' and lived with him for a long time. He was amongst the earliest disciples of Nizāmuddīn Auliyā', who sent him to Bengal. His shrine is in Gaur, West Bengal.
Burhanuddin Gharib[edit]
He is also amongst the earliest disciples of Nizamuddin Auliya and lived with the master until his last breath. After the death of Nizamuddin Auliya, he went to the Deccan, and the place where he lived became famous thereby. His shrine is in Khuldabad in Maharashtra.
Jalaluddin Bhandari[edit]
He is also amongst the earliest disciples of Nizamuddin Auliya. He ran the Langar khana of Nizamuddin Auliya. After the death of Nizamuddin Auliya, he went to the Deccan with Burhanuddin Gharib, and became famous by the name of Bhandari. His shrine is in Fatehabad in the Aurangabad district of Maharashtra.
Syed Mahmood Kashkinakar[edit]
He holds a very special position in Islamic mysticism. He is believed to be alive in the invisible world even after his death in the visible world. There are miracles in the literature of the Chisti order which are attributed to this.
Ajan Fakir[edit]
Ansari
Quotations[edit]
The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not.
The love of Auliya (saints) is stronger than their reason.
The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can.
He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs.
So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.
Descendants[edit]
Nizamuddin Auliya did not marry. However he had one brother named Jamaluddin. He told him, "your descendants will be my descendants". Jamaluddin had one son named Ibrahim. He was nurtured by Nizamuddin Auliya after Jamaluddin's death. Nizamuddin Auliya sent his nephew to Bengal in Eastern India along with one of his disciples (khalifa) Akhi Siraj Aainae Hind, known as Aaina-e-Hind. Alaul Haq Pandavi (the master (Pir) of Ashraf Jahangir Semnani) became his disciple and khalifa. Ala-ul-Haq Pandwi married his sister-in-law to Ibrahim. They had one son, Fariduddin Tavaela Bukhsh, who became a well known Chisti Sufi of Bihar. He was married to the daughter of Alaul Haq Pandavi. He became the khalifa of Hazrat Noor Qutb-e-Aalam Padwi (the eldest son and spiritual successor of Alaul Haq Pandavi). His shrine is in Chandpura, Bihar Sharif, Bihar. Many of his descendants are well known Sufis, namely Moinuddin Sani, Naseeruddin Sani, Sultan Chisti Nizami, Bahauddin Chisti Nizami, Deewan Syed Shah Abdul Wahab (his shrine is in Choti Takiya, Biharsharif), Sultan Sani, Amjad Hussain Chisti Nizami, among others. He spread Chisti Nizami order all over Northern India. Ijaza of his Silsila (order) is present in all the existing khanqahs of Bihar. His descendants still reside in Bihar Sharif and can be found in many parts of the world. However, those still looking after Nizamuddin Auliya's shrine in Delhi are the descendants of his sister's son.
The Chisti Nizami order[edit]
Main article: Chishti Order
Nizamuddin Auliya was the founder of the Chisti Nizami order. He had hundreds of disciples (khalifa) who had Ijaza (khilafat) from him to spread the order. Many of the Sufis of the Chisti Nizami order are recognised as great Sufis; the following is a list of notable Sufis of the Chisti Nizami order, which includes his descendants as well as his disciples:
Muhammad Hussaini Gisudaraz Bandanawaz, Gulbarga (near Hyderabad), Karnataka; Alaul Haq Pandavi & Noor Qutb-e-Alam Pandwi, Pandua, West Bengal; Ashraf Jahangir Semnani, Kichaucha, Uttar Pradesh; Faqruddin Faqr Dehlvi, Mehrauli, New Delhi; Shah Niyaz Ahmad Barelvi, Bareilly, Uttar Pradesh; Shafruddin Ali Ahmed & Fakhruddin Ali Ahmed, Chirag Dilli, New Delhi; Zainuddin Shirazi, Burhanpur, Madhya Pradesh; Muhiuddin Yousuf Yahya Madani Chishti, Medina; Kaleemullah Dehlvi Chishti, Delhi; Nizamuddin Aurangabadi; Nizamuddin Hussain, and Meerza Agha Mohammad; Muhammad Sulman Taunswi, Pakistan, Mohammad Meera Hussaini, Hesamuddin Mankpuri.
Branches[edit]
Nizamuddin Auliya was an unparalleled Sufi of his time amongst all the existing Sufi orders of that time. Many of his contemporaries were doubtless very powerful spiritual leaders, but he was the most famous of all. In his career of approximately 70 years as a Sufi he saw the reign of seven rulers of the Delhi sultanate. The kings were very loyal to him and respectful of him. When he first arrived as the Qutb of Delhi he settled down at a lonely place on the outskirts of Delhi, Ghyaspur. But he became so famous that Ghyaspur became the main hub of Delhi and so densely populated that he wanted to leave that place but did not. He was buried in the campus of his khanqah. Ghyaspur is now a central locality of New Delhi, and is known after his name Nizamuddin. The area is so vast that it is divided into four parts: Nizamuddin Dargah (where his shrine is situated), Nizamuddin East, Nizamuddin West and Hazrat Nizamuddin Railway Station.
The Chisti order branched out with Nizamuddin Auliya to form the Chisti Nizami order. A parallel branch which started with Alauddin Sabir Kaliyari, another disciple of Baba Farid, was the Chisti Sabiri branch. People started adding Nizami gracefully after their name. He spiritually made many great Sufis amongst his students, descendants and the Sufis of the Nizami order.
The branches of the Chisti Nizami order are as follows:
Naseeria[edit]
His disciple Nasiruddin Muhammad Chirag-e-Dehli started the Nizamia Naseeria branch.
Hussainia[edit]
The Hussainia branch is named for Muhammad Hussaini Gisudaraz Bandanawaz. He was the most famous and loved disciple of Nasiruddin Muhammad Chirag-e-Dehli. The khanqah he established in Gulbarga, Karnataka is still in existence.
Niyazia[edit]
Shah Niyaz Ahmad Barelvi, in the 19th century started the Niyazia branch.
Serajia[edit]
The Nizamia Serajia branch was started by Serajuddin Aqi Seraj. This branch is also known as Chistia Serajia.
Ashrafia[edit]
The Chistia Ashrafia branch was started by Ashraf Jahangir Semnani. He established a khanqah, still in existence at Kichaucha sharif, Uttar Pradesh, India.
Faridia[edit]
The Chistia Serajia Faridia order was started by Fariduddin Tavaelabukhsh, a descendant of Nizamuddin Auliya and a Sufi of the Serajia branch of the Chisti order. This branch is also known as Nizamia Serajia Faridia.
King's disrespect leads to his doom[edit]
One of the kings of the Delhi sultanate during Nizamuddin Auliya lifetime was Qutb-ud-din Mubarak Shah, the last ruler of the Khilji dynasty. Legend has it that disrespect of Nizamuddin Auliya caused the king's death. Qutb-ud-din Mubarak Shah used to assemble all the leading figures and famous personalities of Delhi in his court every weekend. Once a courtier complained to him that Nizamuudin Auliya never came to the court. The King declared, "Order him in my name to come to my weekend gathering, else he will be hanged." When Nizamuddin Auliya's disciple, Amir Khusrau, related this to his master, he ignored the message, and did not even answer. As the weekend approached, his disciples became concerned for his life. On the day before the weekend, Nizamuddin Auliya went to the grave of his mother and came back looking unperturbed, telling his disciples to go home and sleep as usual. The next morning, everyone was very tense and worried, but Nizamuddin Auliya remained unperturbed. Shortly, news came that there had been a rebellion in the palace, and the king had been brutally killed.
Titles[edit]
Mehboob-e-Ilahi (Beloved of God)
Sultan-ul-Mashaiq
Dastageer-e-Do Jahan (Holder of Two Worlds)
Jag Ujyare (Illuminator of the World)
Qutb-e-Dehli (Tower of Dehli)
Urs[edit]
The Urs (death anniversary) of Nizamuddin Auliya is celebrated at the Nizamuddin Dargah on the 17th of Rabi II (Rabi-ul-Aaqir), and that of Amir Khusro on the 18th of Shawwal.
Khazrati Imam is named after Kaffal Shashi (Abu Bakr Muhammad ibn Ali ibn Ismail al-Kaffal al-Kabir as-Shashi, also known as Abu Bakr as-Shashi) 904-979, who was born into a family of locksmiths (kaffal means locksmith), became renowned as a spiritual successor to the hadith scholar Muhammad al-Bukhari (810-870); a poet, polyglot, and the author of many books on Islamic Law. After studying in Baghdad he finally returned to Tashkent to become the first Tashkent Imam.
The origins of the madrasa date to the death of Barak Khan's father, Suyunidzh-khan (Suyunich-khan), who was one of the grandsons of the Timurid ruler Ulugh Begh (1394-1449). Upon his death, Suyunidzh was buried in Tashkent to the south of the Kaffal Shashi Mausoleum in a mausoleum comprising a domed chamber and a nearby khanqah (Sufi lodge). Another small mausoleum was built beside it, likely for a Muslim cleric whose name has not survived. In the 1550s Barak Khan added a madrasa and integrated the two mausoleums and the khanqah into one harmonious whole, entered via a monumental pishtaq.
Patron: Barak Khan, an alternate name for Muhammad Shaybani Khan, c.1451-1510, an Uzbek leader who consolidated various Uzbek tribes and laid the foundations for their ascendance in Transoxiana and the establishment of the Khanate of Bukhara. He was a Shaybanid or descendant of Shiban, the fifth son of Jochi, Genghis Khan’s eldest son. After displacing the Timurids, Barak Khan was appointed ruler of Tashkent at the behest of the ruling khans. Over time, he gained greater autonomy and took the helm of the dynasty itself, ruling as the supreme Khan from 1551-56.
Patron: Sultan Barquq (al-Malik al-Zahir Sayf al-Din Barquq (plumb)) 1336-1399, Burji (Circassian) Mamluk Sultan of Egypt (r. 1382-1389 & 1390-1399).
Construction Supervisor: Jarkas al-Khalili, master of Barquq's horse & founder of Khan al-Khalili.
Master Builder: Ahmad ibn al-Tuluni, court surveyor & Chief of Builders (kabir al-sunna').
Islamic Monument #187
Takiya (Turkish): a Sufi residential complex built around a courtyard (c/f khanqah, Arabic).
Patron: Hadim (eunuch) Sulayman Pasha c.1467-1547, Hungarian Governor of Egypt (r.1524-1534 & 1536-1538) & Grand Vizier of the Ottoman Empire (r.1541-1544) for Sulayman II (the magnificent) 1494-1566 (r.1520-1566).
Islamic Monument #225
Khanqah-e-Moula is situated in Srinagar, on the banks of the river Jhelum. One of the oldest Muslim shrines in Kashmir, the khanqah was built by Sultan Sikander built in 1395. The Khanqah is a wooden structure whose chief aesthetic feature is its beautifully carved eaves and hanging bells. The interiors are richly carved and painted, and the antique chandeliers give it an air of opulence. The Khanqah-i-Mualla is dedicated to Muslim preacher Mir Syed Ali Hamdani..
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Also known as Shah Hamadan, the preacher came to Kashmir from the city of Hamadan in Persia in the 13th century. He is believed to be responsible for the spread of Islam in Kashmir. The Shah stayed in Kashmir for many years and then left for Central Asia via Ladakh. He also built a mosque at Shey (near Leh). The shrine gains a special significance on 6th of Zilhaj (last month of Muslim calendar), the death anniversary of Mir Syed Ali Hamadni. On this day, devotees visit the shrine in large numbers to pay a tribute to Shah Hamadan..
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The Khanqah of Shah Hamadan was the first mosque to be built in Srinagar. The Shah used to meditate and offer his prayers daily on the banks of river Jhelum, at the same spot where the shrine now stands. The Khanqah of Shah Hamadan in Kashmir has undergone ruination a couple of times. The year 1480 saw the shrine being ruined in a devastating fire. Later, the shrine was reconstructed and restored by the then ruler Sultan Hassan Shah. Again, in 1493 AD, Khanqah-e-Moula was demolished and reconstructed in two-stories. A fire again struck the shrine in 1731 AD leading to first its destruction and then renovation by Abul Barkat Khan.
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In the same district with the Samanid mausoleum and Chashma-iy-Ayub, not far from the park, stands one of the most attractive ensembles, "Kosh-Madrasah", which are typical of Bukhara. The word "Kosh" means "double" and, indeed, these two educational institutions face one another across a narrow street. The first of them is Modari-khan Madrasah that was put up by Abdullakhan II (Abdulla-khan) on his mother's behalf. The date of erection 974 hijra (1566-67) is inscribed with majolica in verse above the entrance. As to composition it is a standard educational institution with a hostel for students and instructors around the courtyard, public halls of the mosque and lecture-rooms - darskhana - along both sides of portal in the interior of the building. The main front is richly faced with multicolor brick mosaic. The second building of Abdullakhan Madrasah was erected in 1588-90 and is an outstanding piece of medieval architecture.
Shaybanid ruler Abdullah Khan II (1556-1598) built the madrasa of Abdullah Khan in 1589-90, as a residential theological school to the southwest of Bukhara's city center (Shahristan). He located the structure immediately opposite his earlier Madar-i Khan Madrasa (b. 1566-67), thus creating another of Bukhara's typical double madrasa ensembles (kush madrasa). Abdullah Khan's madrasa was built during Bukhara's third and last great construction phase when numerous civic structures such as caravanserais, tims (markets), taks (domed market kiosks), hauz (lakes) and khanqahs (hospices). It is noted for its mastery of architectural form, plan and structure at a period of declining trade, political stability and lack of architectural innovation.
Although based on a traditional four-iwan madrasa type, the south-facing Abdullah Khan Madrasa departs from the typical rectangular or polygonal exterior envelope with a staggered west facade and two projections at the center of the north and east facades. The eastern features a turret in its northeastern corner, and the pentagonal projection to the north encloses a central domed chamber. A mosque and classrooms (darshkhana) flank the antechamber of the south-facing pishtaq, in the conventional manner. The chapel mosque, which occupies the madrasa's southeast corner, is independently rotated to face the qibla. This marks a significant development over earlier solutions, such as at the neighboring Madar-i Khan Madrasa where the entire building was rotated to meet the qibla requirement while maintaining an oblique street aligned façade. The Abdullah Khan Madrasa also deviates from the typical courtyard typology lined by standard student cells (hujra); here, narrow passages lead from rectangular or five-sided vestibules along the courtyard walls to multiple cells linked to one another. This layout increased the total number of cells and created a chamfered rectangular courtyard. Passageways leading inward from the two northern corners of the courtyard pass through two rooms and arrive at the minaret steps.
The front elevation of the madrasa is symmetrical with six arched loggias- three on each floor- flanking either side of a magnified pishtaq. Towers (guldasta) capped at the wall cornice buttresses the corners and frames the composition. The vaulted portal and loggias are adorned with rich majolica, mosaic inlay and glazed brickwork seen in Timurid constructions of the early sixteenth century. The interiors demonstrate a focus on form as opposed to the conventional post Timurid emphasis on color, fretwork and pattern. This is reflected in the use of simple bi-colored gypsum carving (kyrma and chaspak) on a white background instead of the traditional glazed tile and gilt kundal decoration. The structure reflects contemporary innovations in cross-arched roof structures, with diagonal and parallel placement of structural arches of vaults. Twelve-sided cupolas supported by vaults and pendentives cover the three tall octagonal chambers with arched galleries running along the perimeter.
Russian archaeological teams extensively restored the madrasa's exterior tile work in the 1950s. The volute arch and dado of the pishtaq display intricate floral patterns in majolica and are fine examples of contemporary workmanship. The neighboring construction of a trade market and increasing volume of tourist activity pose a growing threat to the monument.
Sources:
Azizkhodjayev, Alisher. 1997. Bukhara: An Oriental Gem. Tashkent: Chief Editorial Office of Publishing & Printing Concern, 89, 93.
Borodina, Iraida. 1987. Central Asia: Gems of 9th-19th Century Architecture. Moscow: Planeta Publishers, 130.
Hillenbrand, Robert. 1999. Islamic Architecture. Edinburgh: Edinburgh University Press, 230.
Prochazka, Amjad Bohumil. 1993. Bukhara: Architecture of the Islamic Cultural Sphere. Zurich: MARP, 46.