Ashnai Ba Miya Faqeerullah Jalalabadi

8/20/2019 Ashnai Ba Miya Faqeerullah Jalalabadi

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10

Afghanistan,

Dec.

198D

action

of

Nadiri

arid

Durrani

States

to

the

Shi'a-sunni

rifts

of

Iran's

Safavids

and

of

some

Indian

princely

courts.

Mian

FaqiruUah

is

therefore

a

great

sufi

figure,

a

writer

of

Islamic

sciences

witn

an

encyclopedic

knowledge,

a

naqshbandi

sheikh

respecting

other

mystical

orders

and

teaching

their

discip-

lines,

a

sincere

Muslim

rejecting

sectarian

trends

inside

Islam

and

appreciating other

spiritualities

outside

his

own

community.

HEADmO

ON

MIAN

FAQIRULLAH

Nothing

available

W

English

language

.seems,

to

exist on

Mian

FaqiruUah,

Useful

reading

can,

however

be

recommended

to

a|)preciate

the

role

of

Naqshbandi

figures

of

this

region

of

Asia

in

reeent

centuries.

^

SCHIMMEL

(Prof.

Dr.

Annemarie):

Mystical

Dimensions

of

islam.

See:

Chapter

8th:

Sufism

in

Indo-Pakistan .

pp.

344-402.

,

^Tie

University

of

North

Carolina

Press

Chapel

Hill,

1975.

HABIB

(Madeleine)

:

Some

Notes

on

the

Naqshbandi

Moslem

World 58

(1969).

MOLE

(Marijan)

:

Autour

de

dar-e

Mansour,

Revue

des

Etudes

Islamiques

(1959>

FARUQI

(Bashir

Ahmad).—

The

Mujaddid*s

conception

of

God

(Lahore,

1959)

GANDA

SINGH:

Ahmad

Shah

DurratV^

-1959^

(third

Edition,

Quetta,

1§77).

YOQAyASlSTlIA

T?ei*sian

text,

Edited

by

Dr.

Tara

Chand

and

.

Savfid

Amir

Hussain

Abidi,

AUgarh

Muslim

University

1

968.

(

Sep

the

introduetiOA

in

vEnglish).



Mian

Faqirullah

ot..

5'

great

Sheikh

Gilani and

earlier

lineage

mounting

to

the

orthodox

caliphs

and

the

holy

prophet

himself.

HIS

OraN—

MINDEDNESS

On

the eve

of Mian

Faqirullah

preaching^

the

sub-continent's

Muslim

Community

was

inspired

by

the

orthodox

reaction

of

the

clergy

and

sufi

leaders

against

Emperor

Akbar's

exagi^ated

syncretism.

This

reaction

was

precisely

carried

by

Naqshbandis

Mian

Faqirullah,

being

himself

one

of

them.

We

notice

however

that

Mian

Faqirullah

lived

in

a

different

time

(half

a

century

loiter

than

the

peak

of

Naqshbandi

re-

action)

in

a

different

place

(Sindh,

generally

characterised

by

Hindu—

Muslim

and

Sunni—

Shi'a

coexistence

and

entente ).

The

Hindu

spirituality

is

not

only

tolerated

but

appreciated

by

Mian

Faqirullah.

In

his

didactical

treatise

Tariq-uHrshad

(Path

of

Guidance)

which

aims

at

the

teaching

of

Muslm

youtfc

and

young

sufis,

he

reserves

an

important

<:hapter

to

an

objecthre

analysis

of

Jog

Bishasht

(being

the

Yogavasistha,

s

systematic

exposition

of

Vedanta).

The

summary

of

this

monumental

work

was

translated

into

Dari

(Persian)

upon

the

orders

given

by

Prince

Dara

Shukoh.

Mian

Faqirullah

find it

necessary

for

the

Muslim

students

to

learn

about

Brahman

view

of

phenomenal

existence

and

the

path

which

leads

to

certainty

and

being

a

discipline

which

is

physio-

logical,

mental

and

spiritual .

Mian

Faqirullah,

himself

a

hanafi

sunni,

is

free

of

anti-shi'a

feeling

whidi

characterised

many

of

his

immediate

precedessors.

Mian

Faqirullah

attitude

is

historically

a

cjarcful

readjustment*

following

Emperor

Akbar's

syncretism

and

the

Naqhshbandi

re-

«

action

to

it.

He

recommends

to

his

sunni

disdples

to

offer

special

prayers

to

Fatima

(daughter

of

the

holy

Prophet)

and

to

the

twelve

Im-

ams

of

Duodedman

Shi'ism.

(Letter

Nr.

59,

page

276

of

Maktubat).

This

sW'a-sunni

re-approachment

was

also

a

constructive

re-



d

Afghanistan,

Pec.

1980

7)

Khwaja

Baqi-b'illah (d.

1603)

8)

Khwaja

Iskanaki

0)

Maulana

Darwesh

Mohammad.

10)

Khwaja

Ubaidullah

Ahrar

(1404^0)

11)

Maulana

Ya'qub

Charkhi

12)

Khwaja

Baha'ud-din

Naqshband

(d. 1390)

Mian

FaqiniUah

provides

to

us

the

list

of

affiliktioi\

mounting

to

Abd-ul

Khaliq

Ghijduwani

(d.

1220

A.D.),

Yusuf

Hamadani

(d. 1140

A.D.),

Bayazid

Bistami,

Karaqani

and

earlier

spiritual

leaders

including

the imam

Ja'far

Sadiq

(d. 765

A.D.)

and

the

Caliph

All

who

was

a

disdple

of

the

Holy

Prophet

himself.

In the

Letters

we

find

some

information

about

his

own

guide

Mohammad

Mass'ud

Peshawari

and his

death

(Mian

Paqirullah

unfortunately

has

omitted

to

give

us the

date

of

this demise).

Mian

Faqirullah

provides

an

exposition

of

the

eight

principles

of

the

Naqshbandi

Order:

hosh

dar

dam

awareness

in

each

breath

nazar

dar

qadam

watching

over

each

step

safar

dar

watan

internal

mystical

journey

khalwat

dar

anjuman

solitude

in

the crowd

Yad—

kard

recollection

baz—

gard

restraining

one's

thoughts

nigah—

dasht

to

watch

one's

thought

yad-dasht

concentration

upon

God

Mia

Faqirullah

has

a

vast

knowledge

of

Arabic

,

and

Dari

(Persian)

sufi

poetry,

quotes

frequently

the

poems

of

Maulana

jSlal-ud—din

of

3a)kh

called

Rumi.

(d. 1273

A.D.)

and

Abdul

Rahman

Jami

of

Herat

(d.

1492

A.D.)

Jami

himself

like

Mk—

Ali-Sher

Nawayi

(d.

1501)

like

many

great

figures

of

Herat

and

Samarkand

Were

followers

of

Khwaja

Ubaidullah

Ahrar

and

initiates

of

Naqshbandiyyas.

Mian

Fa<?irullah,

like

his

guide

and

like

many

of

earlier

mas-

ters

including

Ahmad

Faruqi

Kabul i

Sirhindi,

was

also

a

great

admirer

of

Abdul—

Qadir

Gilani

(1088—1166

A.D.)

the

great

sufi

jreacher

of

Baghdad.

Man

Faqirullah

was

also

a

Sheikh

of

Qad-

iriyya

order

He

gives ^is

also

the

list

of

affiliation

up

to

^

he



6

^

Afghanistan,

Dec.

1980

dical treatment, body

and

sours

diseases.

2)

AsBia'ul-Husna (The

beautiful

Names

of God)

3)

One of

his

Arabic works,

printed

many

times

in

the

sub-

cottinent

is

QUTB-UL-IRSHAD

( The Pole

of

Guidance ).

It

contains

important

chapters

on

fiqh,

rituals,

legal

mat-

ters

—

as

well

as

sufism.

4)

TARI-UL-iRSHAD:

( The Path

of

Guidance))

.

This is

a

manual on

Sufism

written

for

the young disciples

and'

ilDvioes.

Mian

FaqiruUah,

in

the

introduction,

says

that

/

his

age

has approached

to

the

end,

ami

he

ha$ therefore

compiled

in

a

single

treatise

such

materials

for

the

providing

of

which, the

disciples would

otherwise

have

,

to

look

for,

in

many

places.

The

treatise

teaches important

subjects pertaining

to different

Sufi

schools and

specially

the

Naqshbandi

order,

of

which

he

himself

was a

known figure.

Mian Ifaqirullah

in the

different chapters

of

the

treatise

expounds en passant

many

delicate

and difficult

points

about

which

many disciples

were posing

questions.

Tariq-ul-Irshad

has

been

published in

Kabul,

on

the

occasion

of

the

second

Centenary

of

the death of

Mian

Faqirullah,

1981

(382

pages,

off-set

printing

of

a

manuscript

of the Rational

Archives

of

Afghanistan.

MAKTUBAT

(Letters) a

collection

of

letters

and

articles

of

different

lenghts

(one

to twenty

five pages)

generally

in

Dari

(.Persian)

but

some

in

Arabic,

discussing question

of

rituals,

prayers,

Shari'at

law and

mainly

sufism.

Many

letters

explain

the

Naqshbandi

approach

to

mystical

problems

and

som^

provide

answers

to

the

special

and

difficult

questions

posed

by

some

disciples

and

friends.

Only

few

letters

provide

to

us some inform-

ation

about

the

personal

life of

the

author.

We

can

mention

the

letter

numbered

as

30

by

the

compiler

from which we

learn:

1—

That

Mian

Faqirullah

had

wife

(wives?) and children.

2

—

^That

a

group

of

discipl^

were continuously

accompanying

him.

«

3—

That

he

was

living

not

only

in Shikar-Pur

but

also

occa<^-

ionally

in

Shakkhar

where

his

family

was

also

sometimes

staying.

Many

other

letters

are

rather

articles

( papers

discussing

Jjtttoplcs

as

we

say

today).

Mian

Faqirullah

by writing

these



Afghanistan,

Dec.

1980

commentator

of

Qiir^'an

who

also

was

a

Naqshbandi

Sufi

(d.

1762).

Mian

FaqiniUah

himself

gummerises

his

links

with

Ahmad-Shah

Durrani

in

a

condolence

letter

written

to

Suleman

the

ephemerous

successOT

of

the

Emperor:

Our human

links

were

strong

and

fa-

mous

like

the

sun of

mid-day ....

Ahmad-Shah

had

always

asked

Mian

FaqiruUah

to

write

about^

air

events.

In

a

letter

(Nr.

68),

Mian

FaqiruUah

had

bitterly

an-

swered:

the

distance

is

great...the

road

are closed

and not

safe...

Dervish

affairs

do

not

require

letter-writing...

Our

cordial

links

however,

are

strong...'/

c

In

another letter

(Nr.

18),

Mian

FaqiruUah

is

acrimoniously

complaining

about

a

certain

Mohammad

Alim

Qazi

Mohammad

who

had

charged Mian

Faqirullah's

followers

on

being

respoilsi-

ble

in

a

murder

case

and had

obtained

an

investigation

order

from

Ahmad-Shah^s

imperial

office.

Mian

FaqiruUah

informs

the Emperor

that

the

man's

claims

were

so

unfounded

that

they

were

rejected

by

a special

assembly

of

the

elders

and

legal

autho-

rities

and

scholars.

Mian

FaqiruUah

was

enough

angry

to

suggest

the

possibility

of

his

emigration

(from

the

Durrani

Empire)

to

another

territory

the

earth

of

the

Lord being

vast

as confirms

the

Holy

Qur^an.

Ahmad

Shah

seems

to

have

succeeded in

kee-

ping

Mian

FaqiruUali

fuUy

satisfied

in

^likar—-Pur

from

where

in

another letter

he

assures

the

Sovereign

about

the

reimprove-

ment

of the

situation,

foUowing

an

awful

oeriod

of

wrong-

doing

and

injustices

of

the

local authorities.....^

In

some

cases,

Mian

FaqiruUah

writes

a

long

letters

to

Ah-

mad-Shah

on

legal

and

administrative

problems

of

the

Empire.

MIAN

FAQIRULLAH

AND

SULEMAN

DURRANI

Immediatdy

aftg:

the

death

of

Ahmad-Shah

(April,

1772)

Prince

Suleman Durrani,

without

taking

into

consideration

the

succession

rights

of

his

elder

brother

Timur-Shah,

announced

himself

as the successor

on

Kandahar

throne.

He

was

foUowing

the

advices

of

his

ambitious

father-in-law

the Prime

Minister

Shah-WaU.

Mian

FaqiruUah

had

already

exchanged

letters

with

him.

Writing

to

the

young

Prince,

he

had

already

asked

him

not

to

be in

a hurry .

When

he

received

from

Suleman

the

^

'



Z

Afghanistai^

Dec.

1980

'

One

of

his

-disciples, Mohammad

Fadel

has

collected

his

85

Letters

(Maktubat,

printed

later

in

Lpahore,

390

pages,

pub-

lication

not

dated,

about

1880).

In the introduction of

Maktu-

bat

he

gives

the

full

name

Df

the

Master

as:

Faqir-ul-lah

son

of

Abdul Rahman al-Hanafi,

al-Rotasi,

al'Jalal-Abadi

and

later

Shikar-Puri.

FaqiruUah in

his

letters

(letter

Nr.

42)

calls also

himself Ningabari

(=Ningarhari). He

adds

(Maktubat

p.

27)

That

his

birthplace

in

around

Rohtas^but

his original

hometown

in

Hisarak,

near

Jalal-Aba4.

He

also

adds

Quraishi

and

H^lshimi

to

his

name.

He

was

there-

fore

of

ancient

Arab

descent:

a

Mian.

But

the

addition

of

Shah

aricf

Alawi

to

the

name

of his

grand-sons

in

Shikar—

Pur

(mak-

ing

them, Sayyids,

descendants

of

the

Holy

Propliet

of

Islam)

is

not

confirmed

by

the

titles

of

the

letters

sent

to

him

by

his

contemporaries,

as

we

read

in

the

end

of

the

Maktubats.

HIS

EARfeY

LIFE:

Littie

we

know

about

the

chiidhod

and

the

youth

of

Mian

FaqiruUah.

His

familr

had

left

Hisarak,

near

Jalal-Abad

(Ningarhar)

which,

like

Peshawar

and

Kabul,

was,

then,

a

part

of

the

Mongur'

Empire

of

India.

His

vast

knowledge

of

Arabic

Language,

in

the

time

of

his

later

youth and

old

age,

is a

proof

of

his

early

youth's

prodigious

mental

capacity

and

enthusiasm

for the

ledmiilg.

We

do

not

know

when

Mian

FaqiruUah

parents

had

movel

for

Rohtas

near

Jehlum

River.

The

earliest

chronological

date

offered

by

himself

is

in

his

Pashto

pamphlet

Fawayid ,

corresponds

to

August,

17

J8.

He

says

that

some

people

surrounding

him

speak

in

Ifindko,

but

some

in

Pashto,

an^^ he

has

therefore

written

his

Fawayid

( Pra-

ctical

Advantaifes )

in

Pashto.

He

was

therefore

then

(begin-

ning

of

Nadir

Shal^

Afshar

rule)

living

in

Rohtas

or

its

sur-

rounding.

He

moved

later to

Sindh

when

Ahmed-Shah

AbdaU

Ihirrani

was

not

yet

in

power

as

an

Emperor.

ESTABLISHED

HIMSELF

IN

SHIKAR-PUR

In

some

of

the

letters

of

Mian

FaqiruUah,

writttu

in

Jihi:,

-



/

Mian

Faqirullah

of

J

a

lal'Abad^

(d.

1781

Profile

of

a

Sufi

By

Dr.

Rawan

Farhadi

Miah

FaqiiMiUah

fram

Ningarhar

¥n,vh^

founder

of

Modon

Afghan

State

fltiu.?t 2f

o

f

Qutb-ni-Irshad,

and

auuiy

worts

on

Suflam

In

Arabic

langiiwer

Be

wrote

Tariq-nl-taliad

m

Dari

(Perdan)2Socat£

ana

political

aspects

of

hjfe

times

FawSli'SJw.

'''^^

*•

practical

fields,

*

awayld

(pattly

on

Eastern

medicine)

and

an

Planation

of

the

Holy

Names

of^S^^

He

foiinded

and

directed

a

Khanaoah

fSnfi

Miv.

SfX ?'

'^S?*?* *

Center)

in^Z-^

veir^^.it^^.

1159,

Innar

Hecte

ihS.

^^^S***^.

* »

29th,

1781,

2?

^ •J^P^^PIe venerate

his

maulsolemn.

The

Democratic

Be|mbllc

of

Afghanistan

will

1^1.

sec«.d

S

A

study

an

the

life

and

works

of

Mian

Faqirullah

Jalal-Abadi

can

yet

he

satisfacto^.

We

do

not

possess

.any

of

S



8

1

I

-ass

\

lan

Faqir-ul-lah

Jalal-Abadi,

(d.

1781)

his

Life

and

WorJcs

A

Collection

of

Articles

by

Afghan

Scliolars

Ashnai Ba Miya Faqeerullah Jalalabadi

Documents

Transcript of Ashnai Ba Miya Faqeerullah Jalalabadi