The early Sufis in the Chishti order

The early Sufis in the Chishti order

Many people think that Khwaja Mo’inuddin Chishti is the founder of the Chishti order. This is not correct, so in the following article I intend to tell something about his spiritual ancestors and briefly something about their teachings.

The Chishti order of the Sufis derives its name from Chisht (pronounce: Chesht, hence Cheshti). Chisht is a small town near Herat in Afghanistan. When travelling and arriving in Herat I intended also to visit Chisht, but it was said that the road was not safe, because of dacoits, so I abandoned the idea.

The first one to call himself Chishti was Abu Ishaq Shami. As the name Shami implies he came from Syria or even from Damascus (ash-Sham). He met a Sufi who directed him to settle in Chisht and from that day on he is known as Abu Ishaq Shami Chishti. He died in 940 C.E. in Damascus and lies buried on mount Qasiyun, where later on also Ibn al-‘Arabi was buried. Looking at the date of his death we can say that the Chishtiyya order is one of the oldest, if not the oldest now still existing Sufi order.

Some of his sayings are:

  1. Starvation excels all in bliss (this shows the ascetic character of classical Sufism).
    2. The worldly people are impure while the dervishes are pure in their souls. These two different natures cannot therefore mingle.

The spiritual successor of the founder of the Chishtiyya order, Khwaja Abu Ishaq Shami Chishti, is called shaykh Abu Ahmad Abdal Chishti. The father of the shaykh for some time tried to keep him back from the Sufi path. He of course did not succeed as his son became an eminent Sufi. It is related about the shaykh that he did not sleep for thirty years. He was absorbed in meditation. He breathed his last on the 3rd of Jamada II at the age of ninety-five in 356 A.H. (corresponding to the 16th of May 967 C.E.). He was buried at Chisht in Afghanistan.

One of his sayings is: ‘Fire does not affect the true believer in God’.

Shaykh Abu Muhammad Chishti was invested as the head of the Chishtiyya order by his father Abu Ahmad Chishti about whom we have already reported. The appointment of a son as a successor is an exception with the Chishtis, but in case of genuine spiritual capacities there is nothing against the appointment of one’s son. When succession from father to son becomes an automatic procedure, then of course Sufism degenerates.

The shaykh passed away from this world on the 4th of Rabi II at the age of seventy (lunar years) in 409 A.H. (which corresponds to the 18th of August 1018 C.E.).

His sayings:
1. Cherish music to enlighten your heart.

2. Indulgence in sama’ (audition of Sufi music) for a moment is as prolific as the penitence for hundreds of years, but the worldly people do not realise it.

Khwaja Abu Muhammad Chishti was the maternal uncle of Khwaja Abu Yusuf Chishti who became his successor. He was a descendent of the prophet Muhammad (Allah’s blessings and peace be upon him). He breathed his last on the 3rd of Rajab at the age of 84 in 459 A.H. (20th of May 1067 C.E.). He was buried in Chisht, the cradle and the grave of the early Chishtiyya.


Indulgence in sama’ (audition of Sufi music) achieves more than long enduring penitence.

The next in the silsila of the Chishtiyya is Khwaja Mawdud Chishti. He had learnt the Qur’an by heart and could recite it very melodiously at the age of seven. Afterwards he learned the other things. When he was only 26 years old his father’s life came to an end. According to the will of his father he became his successor.

He was the first to salute others and used to stand out of respect to others. He was famous for his hospitality. He was kind to his servants. He bade farewell to this world in the month of Rajab at the age of 97 in 533 A.H. (March 1139 C.E.). He was buried at Chisht like many of the early Chishtiyya.


  1. The lover of sama’ (Sufi music) is a stranger to the outside world, but is a friend to God.
    2. The mysteries of sama’ are inexplicable. If you reveal them you are liable to punishment.

Khwaja Mawdud Chishti visited Balkh (the place of birth of Jalaluddin Rumi) and Bukhara, a place mentioned in the famous line of Hafez :

If that Turk of Shiraz would take my heart in his hand,
I would give for his Hindu mole both Bokhara and Samarqand.

Khwaja Hajji Sharif Zindani, his successor, renounced all and everything. He led a life of strict seclusion for forty years and hated society. He used to live on the leaves of trees. Although several of the Chishtiyya stressed the value of asceticism, in general they say that seclusion and ascetic practices is for short periods of time only. You should live in the midst of society and then keep up your spiritual ideals.
Khwaja Hajji Sharif Zindani passed away from this world on the 10th of Rajab at the age of 120 in 612 A.H. (4th of November 1215 C.E.). Zindani means from Zindana. He was also buried in Zindana. I do not know where this place is situated. How about you?

The following saying is very characteristic of him:

Riches are the enemy of a dervish; they should be shunned.

The successor of Khwaja Hajji Sharif Zindani has been Khwaja Uthman Haruni. Here is a poem translated from the Persian:

I do not know why at last to have a longing look, I dance!
But I feel proud of the fondness that before the Friend, I dance!
You strike the musical instrument and see, everytime I dance!
In whatever way you cause me to dance, o Friend, I dance!
Come o Beloved! See the spectacle that in the crowd
of the intrepid and daring,
With a hundred ignominies in the heart of the market, I dance!
Blessed is recklessness that I trample underfoot
the very many acts of virtue.
Hail to piety, that with the robe and the turban I dance.
I am Uthman-e-Haruni and a friend of shaykh Mansur,
They revile and rebuke and on the gallows I dance.

Khwaja Uthman Haruni came from Harun in Iran. According to some people he was born on 526 A.H./1131-2 C.E.). There are others however who hold that he was born in 510 A.H./1116 A.D. He received the name Uthman at birth, but his nickname is Abu Nur. He was also called Abu’l Mansur.

As is the custom among the Muslims when he attained the age of four years, four months and four days his ‘Bismillah’ was performed. At this function the child recites some portion of the Qur’an and is sent to school. He became a hafiz, one who has committed the Qur’an to memory.

He met an absorbed person, a majdhub, called Chirk. This meeting proved to be the turning point in his life. He went in search of spirituality and asked Khwaja Hajji Sharif Zindani to be enrolled as his mureed. The shaykh accepted his request and with his own hand placed a four-edged cap on his head. He gave this explanation of this four-edged cap:

First is the renunciation of the world
Second is the renunciation of the world hereafter
Third is the renunciation of the desires of the self
Fourth is the renunciation of everything other than God.

Khwaja Uthman Haruni lived in the company of his shaykh for over thirty years. Thereafter he undertook long tours and travels and also performed the hajj. His close disciple Khwaja Mo’inuddin Hasan Chishti was with him for more than twenty-two years. In order to help his mureeds Khwaja Uthman Haruni gave discourses in order to guide them.

He died on the 5th of Shawwal in the year 617 A.H. (3rd of December 1220 C.E.). His tomb in Mecca nowadays no longer exists. Khadim Hasan visited it in the beginning of this century, but it is said to be destroyed thereafter. I do not know if this had to do with the anti-Sufi attitude of the Wahabi movement or if there were other reasons. Khwaja Uthman Haruni made a prophecy about his own grave stating that it would not remain in tact, but the grave of Mo’inuddin would remain until the Day of Judgment.

Once he disclosed the secret that when the Friend becomes your friend then the whole universe in fact becomes yours. But it is necessary then that you should be unmindful of everything else and be ever with the Friend and follow Him faithfully and assiduously.

At another time he showed contempt for those mendicants who ate to their hearts content and took themselves to be mendicant and wore the khirqa – the robe of the dervishes.

If you feed the hungry, God will fulfil your thousand wants and will free you from hell fire. For you a house is built in heaven.

The lover of God should be charitable like the river, generous like the sun and hospitable like the earth.

He indeed is close to God, who is ever steeped in His submission,
Who interprets every event as coming from God,
And who is content with it and who takes it as a blessing.
This is the main object of all prayers and worship.

The history of the Chishtiyya Sufi order continues with the successor of Khwaja Uthman Haruni: Khwaja Mo’inuddin Hasan Chishti. It is therefore clear that Mo’inuddin Chishti is not the founder of the Chishtiyya. He is the one who brought the order to India and there is no doubt that he is the most outstanding wali of the sub-continent of Indo-Pakistan and Bangla Desh. Maybe I’ll return to him in another article.

He belonged to the house of the prophet Muhammad (s.a.) both from the paternal side (He is Husaini) and the maternal side (He is Hasani). He is closely related to shaykh Abdul Qadir Jilani.

His great grand-father, Khwaja Ahmad Husain, migrated from Usqar (Iraq) to Sanjar. His father Khwaja Ghiyasuddin Hasan was well-educated and trained. He was an accomplished man and a great Sufi of his time. His mother, Bibi Mah Nur, alias Ummul Warah, was the daughter of Dawud ibn Abdullah al-Hambali. Khwaja Mo’inuddin Chishti was born in Isfahan in the year 530 A.H.

Khwaja Gharib Nawaz (= Helper of the poor) as Mo’inuddin Chishti was known received his early education at home. When he was 9 years old he committed the Qur’an to memory. Subsequently he was admitted in a maktab (school) in Sanjar. He concentrated mostly on hadith and fiqh. His father passed away in 1150 C.E. Gharib Nawaz was hardly fifteen years old then.

One day in the same year when he was watering his garden a mystic named Ibrahim Qanduzi all of a sudden entered the garden. Mo’inuddin Chishti was very courteous towards him and offered him a bunch of grapes. Ibrahim Qanduzi was very pleased with his behaviour and wanted to repay him. He took out a piece of oil-cake and chewing it, gave it to the young man.

As soon as he ate it, he underwent a strange transformation. He felt disgusted with mundane affairs and was enamoured of a higher life. He had inherited from his father a grinding-stone and a garden, which constituted his source of income. He sold them and distributed the proceeds thereof among the poor.

In pursuit of knowledge he visited Khorasan first. Then he proceeded to other centres of Islamic learning like Samarqand and Bokhara. You may be reminded of the famous line of Hafez:

If that Turk of Shiraz would take my heart in his hand,
I would give for his Hindu mole both Bokhara and Samarqand

He stayed there for about five years, i.e. from 1150 up to 1155 C.E. He continued receiving his education up to the age of twenty years. He counted as his teachers two outstanding scholars of his time, namely Maulana Hissamuddin of Bokhara and Maulana Sharafuddin.

What happened afterwards to him? What happened to the Chishti Sufis who succeeded him? This can be found in the other articles in this section. It so happens that from now on the most interesting time for the Chishti Sufis starts…

History of Sufi Saints of Aurgangabad

Aurangabad furnished a genial soil for the spread of the religion of the Prophet, and was the centre of great missionary movements in the 8th century of the Hijri. The district is home to the earliest of Sufi saints of the Deccan.

    The town of Khuldabad contains the shrines of the most famous saints of the Deccan. Initially it was known as the Rouza meaning garden of paradise. It is known as the Valley of Saints, or the Abode of Eternity, because in the 14th century, several Sufi saints chose to reside here.

The tomb of the Mughal emperor Aurangzeb and his trusted general Qamar-ud-din Khan, Asaf Jah first Nizam of Hyderabad are located in this town, so is the tomb of Malik Ambar.

    There is scarcely a village in the district which is without its tomb to its patron saint, known by the general name of “Aulia”. “Saiad” “Wali”, or “Sadat”. The “Urs” or the anniversary day of each saint is observed by the Muhammedans and weekly offerings are also made at some of the principal shrines, on every Thursday or Friday. The following is a brief account of the chief Muhammedan saints of the district and the different orders to which they belonged.


Founded by Baha-ud-din whose surname was Nakshbandi, the painter.

Baba Shah Mosafar, He was one of the most celebrated Nakshbandis of Aurangabad. He was born at Ghajdavan and studied in Bukhara under Baba Palang Posh Nakshbandi. As Hasan Abdal, his spiritual preceptor gave him his final initiation of Baiat and invested him with the cap and mantle. Baba Shah Mosafar travelled over Bengal and Orissa, and arrived in Aurangabad by way of Ginj and Hyderabad. He resided in the tekkieh (convent) of Shah Enait in Katabpura; but resumed his travels again, and after proceeding as far as Mecca, returned once more to Aurangabad.

Shah Mosafar was not welcomed this time by Shah Enait, and moved to the Mahmud Darwaza, where Shah Sherin, an Azad or free Dervish was living. The Azad was well versed in theological literature, but had a regular tavern for his dwelling place as he belonged to the Be-shara class of fakirs, who are hermits and live without the law. However, he courteously gave up the mosque, and retired to Sultanganj; and Baba Shah Mosafar cleared the place of the bhang drinking vessels. As he belonged to fakirs who are travellers and pilgrims living within the law. Shah Mosafar settled down to a monastic life, and was visited by various prominent persons, who reconstructed his humble dwelling with more substantial materials, and added a madrissa, a travellers’ bungalow, and a system of water-supply with cisterns and fountains. Among those who called on him were Haji Jamil Beg Khan, Muhammad Tahir of Persia, Haji Manzur, a eunuch of the royal harem. Hafiz Abdul Maoni a learned poet of Balkh, and Tahir Beg of Tashkand. Muhammad Kalich Khan gave him the Jagir of Kasab-Khera in the Elora Pargana, and a Mansab of 150 Rupees a month. The emperor Bahadur Shah expressed a wish to call on him, but sent the prime minister instead. And afterwards the emperor’s son prince Muizuddin visited the Baba. Shah Mosafar died in H. 1110, and in H. 1117. Turktaz Khan Bahadur, a noble on the staff of Nizamul Mulk ‘Asaf Jah’ erected the present handsome stone tekkieh the mosque, and the Panchaki or water-mill. Twenty years later Jamil Beg Khan added the long the reservoir with fountains, in honour of which, the poet Saiad Gholam ‘Ali Bilgrami composed a Mesnavi and consecrated it to Imam Hussain

The Sufi Order of Nakshibandia

Mir Muhammad of Walkan in Bukhara succeeded Shah Mosafar as caliph and went to Kurnool with Khaja Koli Khan, a companion to Chin Kalig Khan, where he was killed in a scuffle in H. 1119.

Khaja Yadgar Khan worshipped at the mosque of Jamil Beg Khan, and received an annual allowance from the emperor Aurangzeb.

Saiad Masum lies buried towards Sangvi for whom Aurangzeb built the Shabina masjid.

Rehmat Alla Shah, He came from Baghdad in the time of Aurangzeb, and stayed in Mosafar Shah’s Tekkieh for thirty years. He then returned to Aurangapura, where Mir Khalil, the emperor’s steward, built him a mosque, etc. Rehmat Alla Shah sent his Kalish Hussain Ali to Jalna.

The Sufi  Order of  Suhrawardiyya

     Suhrawardiyya – Sprang from the Nakshbandi at Baghdad, and was founded by Shahabu-d din in 602 Hijri.

 Saiad Shah Jalaluddin or Ganj Rawan Ganj Baksh (which means “moving treasure’), was born at Khirkan near Bukhara, and established the earliest Islamic mission in the Deccan about H. 700, or a little before the invasion of ‘Alauddin Khilji. He settled down at Unasnagar, between Daulatabad and Roza. Ganj Rawan’s tomb of Roza has two trees growing near it, one of which is reputed to have grown from a staff given him by his preceptor, and the other from a branch of the first. Both are said to possess miraculous properties.

  Shahabuddin was an able author, who flourished in the 9th century Hijri, and wrote several works. He spent the greater part of his life at Daulatabad of which he was the “Qazi”, and had a dispute with Saiad Ajmal the minister of justice about Saiads and Ulemas. Shahabuddin died at Daulatabad about H. 848.

Nizamuddin came into the Deccan with a number of Mahomedan missionaries at the beginning of the 11th century of the Hijri era, and lived at ‘Ambad,. He possessed great literary qualifications, and Malik Ambar appointed him “Qazi ” of ‘Ambad. His son Bahauddin suffered martyrdom at Ahmednagar, where his tomb is still venerated. Nizamuddin’s daughter was buried with her husband at “Nag-jhari”, a mile south of ‘Ambad. A document dated H. 1113 in the possession of the present descendant, is sealed by Amjad ‘Ali Khan Fiawar, an employee of Shah ‘Alam Badshah Ghazi. Shah Latif Tawizi came to Paithan and was invested with spiritual power by the Maulana Muizzudin. His tomb is on the bank of the Godavari river , opposite to Maulana Sahib’s Dargah, is without a dome.

Dawal Shah Wali or Abdul Malik Latif is said to have been the groom of ‘Ali. After the death of his master, Dawal Shah Wali travelled about; and monuments were erected to his memory in the different places which he visited. In this manner, there are about 360 ” Chillas” to him in the Deccan, besides numerous “Astanas” containing some of his sacred relics. He suffered martyrdom at Kattiawad. A “Chilla” to Dawal Shah Wali is found within the city walls of Aurangabad to the left of the Mecca gate, and is resorted to every Thursday by Mahomedans and Hindus. The poor people ascribe all manner of sickness to Shah Wali, and make offerings to his tomb. There is another ” Chilla” to him at Elora, and a shrine to his mother called “Man Sahib ki Chilla.” Babulgaon in the Gangapur taluka, and Pipalwari 6 miles from Paithan, have ” Astanas” to Shah Wali. Two more ” Astanas” occur in the Baijapur Taluka.

The Sufi Order  of Qadiriyyah

      Qadiriyyah.-Originated about H. 561, with Saiad ‘Abdul Kadar Gilani whose shrine is in Baghdad, and is the chief order of fakirs in the district.
  Shah Nasiruddin or Shah Nasir Alla Kadar was instructed by Saiduddin of Delhi to accompany Burhanuddin to the Deccan on a religious mission. The party arrived at Pirbohra, a village 24 miles north of Aurangabad, where the members separated.

Shah Nasir erected the earliest mosque in Jalna on the site ” Tekri” or mound not far from the “Ashaba”, . Jala Rao, or Mahomed Islam Khan, a freebooter whom Shah Nasir converted, built the ” Khas Bhag”, and on his death which happened in a religious war, Nasir Alla became possessed of the “Shish” or mud fort. Nasir Alla died in the 8th century Hijri, and was buried on the Aurangabad road, not far from the “Shish.”     Shah Latif Kadari, one of the seven patron saints of Jalna, was a learned man of Delhi, who accompanied Burhanuddin to the Deccan, and separated from him at Pirbohra. He opened two ” Maktabs” or schools near the Jama Masjid in Jalna, and his tomb lies close by. Students offer sugar on the threshold of the tomb, in the hope of improving their memories.

Luta Ali Shah, There is a mosque, reservoir, and tomb at Wakla in the Baijapur taluka, to Luta ‘Ali Shah of the Kadari order, who arrived in the Deccan about 400 years ago.

Saiad Rahman or Saiad Rafi came with Aurangzeb, and settled at Jalna. The Malis or gardeners give an annual feast called “Kundun” at his tomb in an Anandi’s garden beyond the ‘Ambad Darwaza.’

Tajuddin and Saifuddin of Baghdad, the descendants of Abdul Kadar Jilani, proceeded to Mecca, and then came to India, where they separated. Tajuddin arrived in Aurangabad in 1070 Hijri, and on his way, converted a band of robbers 14 miles north of the city, some of whom settled down on the spot and founded a village called Tajnanur. He subsequently became a recluse, and retired into a cave on Chaman Tekri, to the east of Daulatabad, where he was accidentally discovered by Aurangzeb when out hunting. The saint was taken out in a very emaciated state, and was attended by the emperor’s physicians who carried him to the Bharkal gate of Aurangabad. Tajuddin improved in health, and his staff which was buried in the ground began to grow after forty days. The emperor ordered a mosque to be erected at Chaman Tekri and called it “Taimur Beg masjid”. In the meantime Ruknuddin, the son of Tajuddin, who had been left behind in Baghdad, as being too young to travel, had heard nothing of Tajuddin for twenty years, and travelled by way of Mecca for the Deccan in search of his father. At last he came to the mosque at Chaman Tekri where he obtained news of Tajuddin, and soon afterwards joined the latter at the Bharkal gate in the city.

    On the ensuing “Urus” of ‘Abdul Quadar Jilani, Ruknuddin, under the title of Mir Mahomed Shaikh Soliman, was appointed successor to his father. Tajuddin had an aversion to Samah (ecstasy), and earned his livelihood by carpet-weaving. He died in 1110 Hijri, and his Dargah stands near the Bharkal gate of the city.

Ruknuddin or Shaikh Soliman left two months later in Mecca, and returned to Aurangabad after an absence of nine months. He died in 1156 Hijri, and was buried near his father. Chin Begam, the daughter of  Asaf Jah, was a staunch disciple of Ruknu-ddin’s, and was buried near him in1161 Hijri. An inscription mentions that Saiad Shah Aziz Badshah, the grandson of Ruknuddin, erected the present Dargah in  1190 Hijri. He also composed a small Persian work in 1291 Hijri, called “Nokat-a-Azizi”, and dedicated it to his son Saiad Shah Azim Badshah, tutor to  the Nizam.

Said Shah Nur Hamwi came from Baghdad and lived for some time in Burhanpur and then at Ahmadnagar. He visited Aurangabad after Aurangzeb’s arrival, and initiated Nawab Diyanut Khan, the emperor’s minister, into the Quadaria order. He died in 1104 Hijri, and was buried outside the Paithan gate of the city of Aurangabad. Shah Nur was succeeded as “Caliph” by Shah Mazlum, and the latter by Shahabuddin Farrakabadi.

Shah Unas Quadari flourished at Harsul in the time of Aurangzeb. He probably came from Constantinople, and belonged to the Kavas-jilar order of dervishes. The quandary is a feast held in his honour. The elders of the “Kalbay Kadar ka fakir ” come from Bidar to Siwar in the Baijapur Taluka. The members of this order are often absorbed in silent meditation, with eyes closed or fixed on the ground.

Kalbay Kadar

    There is a Kalbay Kadar Tekkieh at Badnapur near Jalna, and another close to the Killa Arak in the city of Aurangabad. When the latter was deserted, it was sold to the Shiahs of the city, who converted the place into a burial ground. The wealthier Shiahs only temporarily interred their dead in the cemetery, and afterwards transferred the remains to Kerbela. Shaha Jang, uncle of the late Sir Salar Jang, was buried in this cemetery. An inscription over his tomb gives the date of his death as 1210 Hijri.

The Sufi Order of Chishtiyya

    Chishti Order contains some of the most famous saints of the Deccan.

Shah Muntajabuddin, surnamed Zar Zari Zar Baksh, meaning “generous”, was one of the earliest of the Chishtias, and was sent to the Deccan by Nizamuddin Auliya of Delhi, at the beginning of the 8th century Hijri. He was accompanied by 700 disciples, and is said to have converted a Hindu princess near a well at Roza. The place is called “Sohan baoli” or ” pleasing well”, and the princess is buried close to the saint. The tomb of Zar Zari Baksh is between Malik Ambar’s tomb and the northern gate of the town. It contains a number of ornaments and relics, the most remarkable of which is a circular looking-glass of steel mounted on a steel pedestal of four feet in height. It is said to have been presented by the king Tana Shah of Golconda Kingdom.

Shah Burhanuddin studied under Nizamuddin Auliya, the Sultanul Mashaikh of Delhi; and Saiad Mahomed of Karmania relates in the “Seyarul Aulia”, that Burhanuddin was invested with the mantle and cap, the symbols of the caliphate, in succession to the Sultan ulmashaikh. Other  writers state, that on the death of Shah Muntajabuddin at Daulatabad, his brother Burhanuddin was sent to succeed him, and was accompanied by 1,400 disciples. It appears more probable however, that Burhanuddin succeeded the Sultan ulMashaikh as caliph, and that he emigrated to the Deccan when Sultan Muhammad bin Tughluq transferred the capital from Delhi to Daulatabad. Mujududdin in his ” Bakiat-el-Gharib” gives a biography of Burhanuddin; and Haji Said Baksh and Shamsuddin, the nephew of Hasan bin  Sanjari, were the particular friends of the saint. Burhanuddin allowed Samah (ecstasy) in the religious exercises at his convent. He remained for some time at Daulatabad and then left for Roza, where he died in H. 741(1344 A. D) approx.

   Opposite the building which contains the tombs of Aurangzeb and Zainuddin is that of Shah Burhanuddin. It has a large quadrangular courtyard having an open fronted building on all sides, and a Naqarkhana at the east end. The west end of the quadrangle is used as a school and a door here gives access to an inner courtyard containing several graves. Facing the entrance is the tomb of Sayyad Burhan-ud-din. Within the shrine are preserved some hair of the prophet’s beard. The shrine doors are plated with plates of metal wrought into fanciful designs of trees and flowers. There is a mosque in front of the Dargah.

Shaikh Zainuddin Daud was born in Shiraz in  701 Hijri and went to Delhi by way of Mecca. He studied under Maulana Kamaluddin of Samana, and came with him to Daulatabad. The author of the “Mayrat-al Walayeh” mentions that Zainuddin on his arrival at Daulatabad, disapproved of the Samah (ecstasy) in the convent of Burhanuddin; but when he visited the ” Tekkieh”, he was perfectly satisfied, and he and his companions were initiated in the Chishtia order. Shaikh Zainuddin held the office of “Qazi” at Daulatabad, and in 737 Hijri was invested with the mantle of the caliphate, but did not actually succeed till after Burhanuddin’s death in 741 Hijri. Shaikh Husain has recorded all the sayings of Zainu-ddin in his “Hidayat uKalul”, and mentions that in 747 Hijri, Sultan Muhammad bin Tughluq directed him to leave for Delhi with the other inhabitants. After the death of the sultan, his successor Firoz Shah permitted the saint to return to Daulatabad. Zainuddin was greatly respected by the Bahmani king Sultan Mahmud, who was first reproved by the saint for misgovernment. Malik Raja the founder of the Faruki dynasty of Kandesh became one of Zainu-ddin’s disciples, and when the next sovereign Nasiruddin Nasir Khan Faruki captured Asirgarh in A.D. 1399, Zainuddin went expressly from Daulatabad to Asirgarh, to tender his congratulations. It was to commemorate this visit that the town of Zainabad, on the left bank of the Tapti, was founded after him; and Burhanpur on the opposite bank was founded about the same time in honour of Burhanuddin. Zainuddin died in 771 Hijri, and a handsome mausoleum was erected over his tomb at Roza, which is visited by devout Musalmans of the Deccan. The relics of the “Parahan” (the robe of the prophet) and “Taj” given to Burhanuddin on succeeding to the caliphate, are carefully preserved in a wooden box placed in one of the apartments of Zainuddin’s Dargah. Every year on the 12th Rabiul- Awal, the sacred hair of the Prophet is first shown to visitors, and then the ” Parahan”, the ” Taj,’ and a few likenesses of some of the most sacred personages among the Mahomedans are exhibited.

    The tombs of Azam Shah, of his Begum, and of a Mahomedan saint, are in a small enclosure to the east of Zainu-ddin’s mausoleum; while Aurangzeb’s tomb lies to the west. Opposite this last is a large quadrangular courtyard, having open-fronted buildings on all sides, and a “Nakar-Khana” or Samah (ecstasy) hall at the east end. The west end is used as a school where the Quran is taught, and gives access to an inner courtyard which contains a number of graves. Facing the entrance is the shrine of Burhanuddin; and a little to the right is the last resting-place of Asaf Jah and of one of his consorts. To the left is the tomb of Nasir Jang, the son of ‘Asaf Jah’, who at one time contemplated rebellion against his father, but overcome by contrition for his conduct, performed penance at the tomb of saint Zainuddin.

Saiad Yousaf or Shah Raju Qatal was instructed by Charagh Dehlwi to proceed to the Deccan, and arrived there in 726 Hijri. He was accompanied by his sons Saiad Chanda and Saiad Mahomed Banda Nawaz surnamed “Gaysu Daraz” or ” the long-ringletted. The latter is the patron saint of Gulbarga. Saiad Yousaf was a Sufi “Mashaiq”, and wrote a religious, poem called “Tuhfet-en-nasayeh.” He died in  726 Hijri and was buried at Roza.

Amir Hasan,  Amir Hasan bin  Sanjari came from Seistan also known as Amir Hasan Dihlawi Sijzi and was a disciple of Nizamuddin Auliya. He was called the “Sadi of Hindostan”, and recorded all his preceptor’s sayings in the “Fawaid-ul Fawad.” His “Lataif-al-Ashrafi” is full of jokes; and his writings were eulogized by Jami the Persian poet, by Shaikh Faizi, and by others. He left for Daulatabad on the transfer of the capital from Delhi, and died in  737 Hijri. His tomb is outside of Roza, and is surrounded by a wall, but has no dome over it. Students offer sugar on the threshold of the tomb on Thursdays, to improve their memories. A mosque and ” Tekkieh” are attached to the tomb; and close by is the grave of the poet Mir Gholam Ali Azad Bilgrami of the 12th century Hijri.
Maulana Fariduddin, Maulana Fariduddin Adib was one of the leading disciples of Burhdnuddin and died 17 days before his preceptor. His tomb lies to the west of that of Muntajabuddin.
Haji Husain, He was born in Shiraz, and was a merchant. His son Zainuddin started in Mecca en route to India; and Haji and his brother came to Delhi in search of Zainuddin. They then left for Daulatabad where they settled down and died, and were buried in the northeast of Roza. In former days, religious Mahomedans spent 40 days in this dome, in prayer and fasting.

 Nizamuddin came in the 8th century Hijri, and Burhanuddin gave him a ” Turra” or crest for his turban, and the title of ” Saidus Sadat” or ” chief of chiefs.” He left Daulatabad for Paithan, and on his way, he erected a mosque and dome. Saiad Sadat performed a ” Chilla” or fast for 40 days within the dome, and after his death a cenotaph was raised to his memory. The patelship of the village of Bhirkan which he populated, was for a long time in the hands of Saiads, whose tombs are scattered over the Kasba and pet, and are objects of veneration for the inhabitants. He populated  the eastern portion of the town and died in  792 Hijri. On the Urus day, the spire of the dome over his tomb is adorned by the Mainars or builders of Paithan with a ” Turra” or tuft, at the ceremony called ” Turra Churhana”, to commemorate the crested turban which Saiad Sadat wore. The Mainars, the Dhanday Momins, and the descendants of the Moghals and Persians who settled about Paithan in the time of Aurangzeb, are among the “Khadims” of Saiad Sahib. A date stick, and a “Kushkol” or beggar’s bowl which belonged to the saint, are carefully preserved in the Dargah. Newly married persons perambulate the tomb three times, and place offerings of food in the beggar’s bowl. Bawa Ramzan or Kanoba was a Hindu sorcerer who was converted by Saiad Sadat. He was called Bawa Ramzan, from having been converted in the month of Ramzan; and died at Tisgaon Marri near Ahmednagar. He was held in great reverence; and a pitcher with which he drew water for 12 years and filled a large jar for Saiad Sadat to wash in, is preserved in the Dargah.

Jalaluddin Pir Manik Bhandari, 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.
Soliman Shah, a rich dervish, accompanied Aurangzeb in his early expeditions into the Deccan, and retired to Gangapur where he died. His Dargah is in the ” Barra Tekkieh” close to the ” Shahi Bagh” or royal garden. A cenotaph and lamp-pillar to Zinda Shah Madar were also erected in the “Barra Tekkieh” by Azmatulla, a son of Soliman Shah who joined the Khadman sect of the Madaria order.

   Habibulla or Hakkani Haknuma flourished at Ranjani in the Jalna taluk and respect is paid to his memory by the Hindus and Mahomedans, especially by the females. Jana Shah Mian came in the time of the first Nizam, and settled at Seona, where he practised fixed meditation. A hill six miles from Kanhar, near Nandarbari, is called “Kalandar-Ki-Pahar”, possibly after one of the Kalandri order, which is a branch of the Chishtia. Shah Bu Ali Kalandar came with Burhanuddin, and is said to have had his seat on a huge boulder, close to one of the Kanhar hills. Great reverence is paid to this boulder by the Hindus and Mahomedans of the surrounding country. Shah Bu Ali afterwards went to the Punjab and died there. The Mewatis of Kunjkhaira in the Kanhar Taluk, belong either to the Chishtia or some other branch of the Kadaria order. A little to the east of Kunjkhaira is a Dargah to Jangli Shah Mian, and another to Chum Man Shah Dulah.

The Sufi Order  of  Shattaria

Shattari – A branch of the Qadaria, in which the members repeat their devotions with great rapidity. Arif Alla Shah was about the earliest arrival in the Deccan, who belonged to this sect. He was buried in his ” Tekkieh” outside the western gate of’ Ambad, near a mosque about 400 years old, called ” Bin Khami Masjid.” Saiad Ahmad of Gujarat spread the Shattar ia sect in Aurangabad Maharashtra, probably in the time of Aurangzeb. He was a follower of Burhanuddin, and his shrine is outside the Jafar gate.

Razak Shahi. A branch of the Quadaria, founded by Abdul Razak of Baghdad. Arif Shah Sain of this sect came to ‘Ambad, where he erected a mosque. His “Tekkieh” and tomb are to the north of ‘Ambad; and the graves of his six successors are close by. Sher ‘Ali Shah Sain arrived from the Punjab, and his “Tekkieh” and tomb are near the Shahgarh Darwaza of ‘Ambad. The remains of a furnace are close by, where he made amber beads which he distributed to fakirs. Shah Khaksar came from Bijapur to Roza in the time of Akbar, and his “Tekkieh” and tomb are at Sulibhajan.

Khaksari, Shah Khaksar came from Bijapur to Roza in the time of Akbar, and his “Tekkieh” and tomb are at Sulibhajan. He established the Khaksari sect at Daulatabad; and the graves of several of his followers are near his tomb.

 Mohkam Shahi ,It is another branch of the Quadaria to which Data Wali of Ambad belonged. Data Wali never left his “Tekkieh” which is outside the Jalna darwaza, and when he died, was buried in the convent.

Jan Alla Shahi, Jan Alla Shahi – A sect founded in Jalna by Jan Mohammed, who was born at Sinnur near Delhi in 1030 Hijri. He was early left an orphan, and started with his brother in Baghdad; and on completing his studies, was instructed at the tomb of ‘Abdul Kadar Jilani to proceed to the great spiritualist, Miranji of Burhanpur. After studying with Miranji for five years, Jan Mahomed’s name was changed in the open congregation to Jan Alla (Life of God), and that of his brother to Bab Alla (Door of God). In 1046 Hijri he started for Mecca accompanied by the ancestors of the present “Khadims;” and on his journey, was assisted by the “Jins.”

Jan Alla ,After an absence of twelve years Jan Alla was instructed to proceed to Jalna, which he did by way of Baghdad. On arriving at Aurangabad, he occupied a chamber on the left of the Jumma masjid of Malik Ambar, and was quite a recluse, performing the “Sunnat” prayers in his own room, and only the “Farz” prayers in the mosque. His sanctity was noised about, and he was invited to Jalna by Haji Bur Khurdar the Faujdar. Aurangzeb also wished to see him and went for the purpose to the Jumma masjid, and even to the ” Hujra” or chamber, but did not succeed in his object. A copy of a letter is still shown, which is said to have been written to Jan Alla by order of Aurangzeb. The emperor next sent his vizier, but before the latter could come, Jan Alla and his brother had quietly gone away to Mungi Paitan, and from thence proceeded with Abdur Rahman, the deputy Faujdar, to Jalna. Aurangzeb then sent prince Muazzam to Jalna, and the saint received the prince kindly in a small dwelling in a mango grove where Jan Alla’s tomb has since been erected. It was on this occasion that Jan Alla received a sanad  (certificate) for five hundred bighas of land near Jalnapur, where Kadrabad and the cantonment now stand.

Quadims (servants), Khadim Shah Abdul Wahab, or Janaza Rawan, a “Khadim” of Jan Alla, conducted the funeral services for the colony of Kadrabad. He compelled the “Jins” to carry him on his cot to Bijapur, to meet Shah Azimu-ddin or “Tazim Turk” who mistook him for Jan Alla. Of the other “Khadims”, Hidayat Alla in 1070 Hijri copied Imam Gazib’s work in the Kufio character. In 1085 Hjiri Ali Bin Mohammed wrote the ” Monovarul Kalub”, a work on spiritualism. Haji Shah Ismail was buried at Bajipura in Aurangabad ; and his grandson Amam Alla’s tomb is near Jan Alla’s in Jalna. Amam Alla wrote a Persian work in 1169 Hijri. Saiad ‘Abdulla was a “Mohudis” versed in tradition; and Mian Haji Mohammed Kasim was tutor to Bahadur Shah I. Miral Hasan was a studious Khadim who died in Hyderabad, and his remains were transferred to Kadrabad. He was a prominent subject of  Nasir-ud-Daula, and was contemporary with Maulvi Shajauddin of Hyderabad, and Alla Wali Sahib of Burhanpur, two of the most learned men of the time. Nur-al Hasan or Gholami Sahib collected a number of books, and had the honour of bringing from Mecca, a copy of the Quran, and a sacred book called  “Dalail-us Sharif”, which he kept in Jalna. The clan of Ghori Pathans found about Jalna belong to the “Khadims” of Jan Alla. They fought under Ranmust Khan against Raja Sambha of Sattara; and Nahir Khan, a Ghori Pathan, held Jalna in Jagir. According to an inscription, Nahir Khan built the Ambad Darwaza with a bastion on each side, and a well and masjid for his spiritual director Shah Miran. There is another mosque close by, which was built by Sultan Mohammed, son of Malik Abdulla Beg, Faujdar of Jalna.

Nirgun shah Wali ,Nirgun Shah Wali came from Bengal, and lived as a recluse at Nidhara, two miles north of Jalna. His principle was, “retirement from the eyes of the world, and cessation from seeking the honour and respect of any one.” When Aurangzeb was in Jalna, he is said to have visited Nirgun Shah Wali. Many others called to see him, including Jan Alla, Bab Alla, Raja Bagh Sawar., and Nirgun received them, seated on a stone which is still pointed out. He also paid return visits, and took with him a starling (maina), which was always his companion and was able to talk. There is a story current, that Nirgun was murdered by the patels of Nidhara and Tandulwara, for the sake of this maina, which Jan Alla coveted. It is said that three days after Nirgun’s death, Jan Alla gave a great feast to all the dervishes, on which occasion, the maina pointed out the corpse of Nirgun, and denouncing Jan Alla as his murderer, fell down dead upon its master. From that day, Jan Alla was stigmatised as ” Jan Alla maina mar”, and the fakirs of the Nakshbandi, Quadaria, Madaria, Rafai, Sada Sohag, and Jalali orders, and the numerous sects to which these gave rise, consider the Khadims of Kadrabad out of caste and will not eat with them. The Khadims on the other hand deny the accusation, and assert that there was no talking bird, but that the maina refers to a woman named mana. They further state that the woman was instructed to say that she had been cruelly wronged, because the other dervishes were envious of the 500 bigahs of the land which the Khadims possessed. Regarding Nirgun the Khadims and the patels of Nidhara and Tandulwara affirm, that he was a ” Ghaus”, and that at midnight, in one of his acts of worship called ” Tahajud”, the intensity of his devotion was so great, that his head and limbs fell asunder.

The Sufi Order of Rafai, Founded in Syria in the 6th century Hijri by Saiad Ahmad Rafai, nephew to Abdul Kadar Jilani. The Rafais are celebrated for their penances with red-hot irons, and are also called howling dervishes. The order was introduced into Aurangabad by Rahmat Alla Shah Rafai in the time of Aurangzeb; and the members became very numerous in the days of  Nizam  Ali Khan, when there were 360 houses belonging to them in Aurangabad. During the governhip of Shabar Yar Jang, the Rafais cut themselves with lances whenever alms was refused them.

Rahmat Alla came from Baghdad, and lived for thirty years in Mosafar Shah’s “Tekkieh” at Panchakki. He then moved into a house in Aurangpura which Aurangzeb’s steward built for him. His tomb is beyond the western gate of Aurangabad.

Medina Sahib came from Medina, and his frenzy as a Rafai is still spoken of by dervishes. He was buried inside the Jafar darwaza. Masum Shah was a famed Rafai of Tisgaon Mori, ten kos from Paitan towards Ahmadnagar. He often visited Kadrabad and built a “Tekkieh” near the “Ranger Khirki.” He was buried in front of the “Dargah” of Nur Shah Wali.

Chand Bi, founded Chandaigaon in the Baijapur Taluk, and held it in fief under Malik Ambar. It is said that the earth from the grave of Chand Bi has a salutary effect on those bitten by snakes, so that she probably belonged to the Saadi order, the fakirs of which go about with snakes. The ordinary snake jugglers of the district are called “Miran-Summa-ka-garuri”, and are followers of Miran Sum-ma, whose shrine is at Mirj Tajgaon near Kolhapur.

Biabani ,Biabani originated with a disciple of Nizamuddin Aulia, called Abdulla, who interceded with the emperor Babar on behalf of certain Saiada, but without success. He then retired to Mandur and requested the governor to be allowed to dwell unmolested in the “Biabani” or desert, from which the order took its name.

Abdul Karim ,The Biabanis of Ambad are descended from Abdul Karim the son of Abdulla. According to some writers, Abdul Karim and four of his relatives came from the Arabian desert to “Ambica” or ‘Ambad, and hence they were called “Biabani” or children of the desert. They settled down near a Hemad Panti well called “Mahadari Baoli” in proximity to the “Shamsher Masjid”, and were known as the “Panj Pir Biabani” or the five Biaban elders. Abdul Karim belonged to the Rafai order, and married the daughter of Sankaray Sultan Mushkil Asan, whose shrine is at Kandahar near Nanded. The tombs of the five Biabanis are within the walls of the Ambad fort, and are situated to the north.

Zainuddin, Zainuddin Biabani, the son of Abdul Karim, who was born in 811 Hijri at Ambad, became the Rafai caliph in 811 Hijri, and died in 909 Hijri. His fakirs inhabited the village of Fukrabad, a mile from Ambad; and a hill close by, on which he was fond of spending his time in meditation and prayer is called “Fukrabad-Ka-Pahar.” The tombs of his mother and wife are also at Fukrabad, and are called respectively “Pirani Ma’n” and “Bua Ma’n.” Offerings of sugar-candy and dates are made to the former. The Biabanis have a tradition that Zainuddin was on one occasion seen by a woman in a convulsive state of religious ecstasy. The woman swooned away, but recovered after an hour, and observed something moving under a scarlet cloth (Sakilat). In her fright, she called out ” Sakilati Sahib” several times, which attracted the attention of passers by, but on examination the movement ceased, and only a ” Sakilat” or scarlet cloth was found. To commemorate this event, a tomb was raised, which for eight months in the year is much frequented by the surrounding population and by the women in particular; but it is not visited during the rains. The tomb is called “Baghwan” and ” Sakilati Sahib” or ” Sakalati Bawa”, and sacrifices and offerings are made to it on Thursdays and Fridays. It is thus a source of revenue, and was a subject of dispute between two rival parties. A commission was appointed in 1284 Hijri, which settled the matter in favour of the “Khadims” of Ravna and Parora. These assert that ‘Alau-ddin was buried beneath the tomb in the Nalla, and that they are the descendants of his “Kluidims.”

Ala-uddin, He was the son of Zianu-ddin, a native of Gujarat, who married a daughter of Burhanuddin and died at Roza. He visited the tombs of the saints of Gulbarga and Bidar, and was returning to Roza by way of Ambad, when he is said to have encountered a troublesome band of demons, and in fighting with them, Alau-ddin suffered martyrdom. The “Sakilat” or scarlet cloth which he wore served as a shroud for his remains, and hence he is called ” Sakilati Sahib.”

Shah Ashraf ,Shah Ashraf the son of Zainuddin assisted the army of a governor of Daulatabad, who changed the name of ‘Ambika to Ambad, and endowed the ” Tekkieh” at Fukrabad with lands and cash. There is a local saying that “Ashraf the Biabani supplies bread to the hungry and water to the thirsty.”

 Sakray Sultan is reckoned among the great saints of the Deccan. His tomb is in Kandahar in the Bidar district, and there is a “Chilla” to him on the platform above the subterranean passage in the Daulatabad Fort. Some Hindus think that the “Chilla” belongs to them, and say that it was removed to Kaigaon Toka in 1207 Hijri. The place is held in more or less reverence by both Mahomedans and Hindus, and especially by the females. According to a “Khadim” at Roza, who is the guardian of this “Chilla”, Sakray Sultan came with the missionaries who accompanied Burhanuddin, and his proper name was Ainuddin. The missionaries separated at Roza, and Ainuddin proceeded to Kandahar, but before leaving for that place, he performed a “Chilla” or fast at Daulatabad.

Madaria , One of the four Tafuria sects founded in Asia Minor by Badiuddin Rustami surnamed Zinda Shah Madar. The Madaria is in four subdivisions,-1 Diwangan, 2 Talban, 3 Ashkan, and 4 Khadman. Some of the fakirs are jugglers, or take about bears, monkeys,  from place to place; while others go about playing on a fiddle and singing in praise of Shah Madar. The Madaria do not shave their beard and moustaches on being initiated; and when any person has gained the object of his desires, he invites the fakirs of this order to perform a ceremony called Dhammal. Those who allow their hair to grow are called Malang, and adopt celibacy like their preceptor.

Shah Gul Husain ,About 1000 Hijri Shah Gul Husain, also called Shah Nur Ganj Lashkar, and Shah Daud Ganj Lashkar Maghrobi,two Madaria fakirs, came to Roza and Aurangabad respectively, to propagate the tenets of their order. Shah Nur Ganj’s tomb is near the ” Nakhar Khana” gate of Roza; and Sultan Saiad Shah Nur, one of his Caliphs, was buried near the Pangri gate. Zabarak Ali Shah another Caliph was taken by Nizam Ali Khan in Hyderabad, but he subsequently returned to Roza where he died, and was buried near the Chauk. Shah Daud Ganj Lashkar Maghrobi introduced the suborder Diwangdn in Aurangabad. His tomb stands near the “Tekkieh” called “Til-ki-Mundi.”  There are “Astanas” and “Tekkiehs” at Sangwi, Salaikaon, Dhamori, Borgaon, and Lasur in the Gangapur taluk; at Kandalla in the Baijapur taluk; and at Roza, inhabited by one or more fakirs of the Khadman sub division; while Salal Ghogargaon and other villages contain ” Tekkiehs” of the Diwangdn sub division. The Talban sect is not represented.

Chingi Shah,He came about a hundred years ago to Ambad, and introduced the Ashkan sub division. Joat Ali the Sain, also of this sub division, came from northern India and died in Debgaon Murmi in the Gandapur taluk in 1275 Hijri. He was accompanied by a Hindu ascetic, who retired to Kaigaon Toka; and was himself a Kanoja Brahman, but was subsequently converted. Joat Ali was also called “Malang Shall Maharaja”, and was in

Tabkati – The fakirs of this order beg from door to door and many of them are athletes. The athletic arts and the “Talims” of Aurangabad owe their origin to Pir Murshad Chatan Shah who came from Upper India in the 17th century of the Christian era. Fata Shah was an athlete of Aurangzeb’s time, and won a wrestling match at Mujunburj, one of the bastions near the Delhi gate, against ” Makhna Pahalwan”, an Ahir athlete. He was buried in the “Fata Shah-Ki-Talim” to the left of the road loading into the Paitan gate. At the foot of the grave is the tomb of his friend Mausaras, a Hindu convert; and close by are the tombs of Pir Murshad Chatan Shah and of two others.

Dewana Nawab, Dewana Nawab or the mad nawab was an athlete who had charge of the great doors of the Delhi Darwaza. His tomb is near the Aiwaz-Khan-Ki-Baradari.”

Aplatun Khan came with Aurangzeb. He broke the tusk of a wild elephant that was set on him, and dashed it against the “Hathi Darwaza”.

Shah Kuds Shah was a very strong man of Jalna (city), and a large boulder which he lifted is shown within the Nagar Darwaza. This stone is chunamed every year, and is held in great reverence. A smaller boulder which stands near is said to cure persons suffering from lumbago. The Hindus ascribe the healing properties to a certain “Taili” or oilman; and offer “Gur” and “Chana” to the stone. Shah Kuds Shah was buried near his “Talim” outside the Nagar Darwaza; and mothers bring their children when they begin to walk, and present offerings to the tomb.

Sada Sohag owes its origin to Musa Sohag of Ahmedabad. The members dress in women’s attire, and wear a “Dupata” of deep red colour. About 50 years ago, Bahar Ali Shah of Tonk sent two Sada Sohag fakirs, Golah Shah and Chamali Shah, to Aurangabad. They lived in Nawabpura, and erected a “Techie” to the right of the Jafar Darwaza. Chamili Shah went to Hyderabad, and Golah Shah subsequently joined him, but died soon after his arrival and was buried at Gadjigora. Shah Bungri Lahil of this order was buried in front of the “Rakash-Ki-Masjid” at Jalna. Young Mahomedan females visit the tomb to consult their prospects of marriage, and tie a piece of cloth on the ” Turbet” in evidence of their “Nazars” or vows. After marriage, they offer prayers at the tomb, and present one of their marriage bangles.

Ehl-ul Haque Hakkam Sahib accompanied Aurangzeb, and probably belonged to the ” Ehl-ul-Haque” or People of Truth. His tomb is at Goraigaon in the Baijapur Taluk.

Other saints

   Qigong, an ancient village in the Baijapur Taluk, has a tomb to Say Sahib under a “bar” tree (ficus indica).

Bhikan Shah Wali accompanied Burhanuddin, and his tomb is under an old tree at Loni Khurd on the Nandgaon road. He came with his mother and his horse; and the latter is buried close to his master. The tomb is called “Ghora-Pir-ki-kabar”, and the Kunbis make offerings to it when their cattle fall sick. A large and elegant mausoleum was erected about 400 years ago at Wakla, by a Hindu convert, Bibi Bohra Khatum. It has seven tombs inside, with two smaller ones in two of the inner corners, and eighteen other tombs in the verandah. There is a story current that a certain person Achal Rao had two sons, Amai Rao and Yeswant Rao. Amai Rao became a Mahomedan, and he and his family are buried in this mausoleum.

 Mir Mahomed Shah of Badakshan was made Qilladar of Peotala fort by Aurangzeb. He belonged to the Vaisi sect, and was buried at Harsul.

Mir Fukru-ddin Aurangabadi Tirmusi was a Sufi doctor who composed several Persian verses.

Shah Ali Sahib Barri was a recluse who lived in the hill to the north-west of Aurangabad.

Shah Ali Sahib Shairi lived within the city; and so did Shah Ali Sahib Nabari, who constructed canals. Saiadi Sahib, a religious Abyssinian, lived in the shop of a poor dyer in the “Chauk “of Aurangabad. Offerings of flowers,  are placed on his tomb. A ruined mosque inside one of the gateways of the Daulatabad fort was erected by a Mohammadan of great sanctity; and to the right of the last entrance is Pir Kudus Sahib’s Dargah. Elora has a shrine to a Mahomedan saint which is visited by large numbers of Hindus and Mahomedans.

Tuttu Sodagar was a wealthy merchant of Surat and a Bohra by caste, who built the “Tuttu ” Darwaza of Jalna (city) in 1126 Hijri . He died near the ‘Ambad gate, on his way back from Rakisbon, and was buried near the mosque which he built. There were six other rich Musalmans, and in former days Jalna was noted for its wealth. According to an old Urdu proverb, “the children in Jalna were lulled to sleep in cradles of gold”, and a Kasar or dealer in bangles named Gangaji, is said to have had such a cradle. Malis and poor people offer fruit to Pir Ghaib Sahib’s tomb in front of the “Tuttu ” Darwaza.

Similar presents are made to the Dargah of Dervash Shah Awaz on the Aurangabad road, – especially by the Dhobis, in order to preserve the clothes in the ” Bhattis” from getting burnt.

 The inhabitants of Jalna pray for worldly success at Shah Shumli’s tomb; and mothers offer supplications at Pir Darbari’s tomb, so that their children may attend ” darbars”, or become Courtiers.

Shah Mauik’s tomb is in the “Churi Mohulla “of Jalna, where glass bangles are manufactured and sold.

Shah Shubli had his residence in the “Manik Chauk”, and was a follower of Abu Bekr Shubli, a renowned mystic Shaikh of Baghdad.

Musi Makai possessed a valuable library, and was buried in the Ashaba to the north of Jalna.

Jamshad Khan built the Kali Masjid, inside the Mecca gate, together with the “Hamam “or bath, and the “Sarai.” He also constructed the large tank at Jalna, and lay down pipes and reservoirs for the water supply of the city. Jamshad Khan flourished in the 10th century of the Hijri, and was buried in his garden to the north of Jalna. The cultivators sacrifice to his tomb, so that their crops may not suffer. A masjid at Georahi, not far from Jalna, is resorted to by Hindus and Mahomedans, as it is believed to possess powers of divination. A saint Rafiuddin is said to have possessed similar powers, and his masjid has a ” Waqf ” or pious legacy of 200-bigahs of land, granted by Aurangzeb.

Bahar Khan ,He was a religious man that came from Bidar to Ranjani in the 8th century Hijri. A mosque beyond Ranjani was built by his wife Ayisha Bi and near it is the Dargah of Latif Shah Aulia.

Gudar Shah Wali, He was arrived in Aurangzeb’s time, he erected a mosque. A mound called “Islam Tekri” at ‘Ambad contains an old Mahomedan building known as “Fatehay Islam” or the “conquest of Islam”. A piece of land at the foot of the Tekri is appropriated as a “Waqf” in support of the mosque.

The Nur Shah Willis tomb is outside the Shahgarh Darwaza. He made lanterns, which the inhabitants purchased as votive offerings; and at his death he left his money to a Hindu devotee. The”Chilla” of Maul ‘Ali is on one of the Tekris of  Ambad. The Jumma masjid is ascribed to Malik Ambar. The Mecca Masjid was attributed to a devout Musalman who constructed it about 200 years ago; while others affirm that it was raised by the Kharar Khani Pathans who served in Holkar’s army. A colony of these Pathans settled at Ambad, and built a mosque to the west of the town. Ambad further contains a ” Kadami Resul” or footprint of the Prophet, which is placed on a brick platform covered over with a small dome within the Auranga’bad gate.

Maulana Muizuddin, popularly called Maulana Moaz, or Maulana Sahib, a native of Shiraz, proceeded to Mecca at an early age, and was directed to liberate the seven Saiads. He left for Paitan, which was then presided over by Revona Devi; and in a battle fought outside its walls, lost many faithful attendants and disciples. The Maulana triumphed in the end, and the seven Saiads were released; but they died soon afterwards, and their tombs are pointed out in a mosque called “Sat-Saiadon-Ki-Masjid.” The saint’s Dargah, which stands in front of this mosque, has a little room attached to it for holy meditation; and his disciples resort to this room in times of difficulty. Each Momin or Mahomedan weaver of Paitan subscribes 8 annuals per cent from his income for the maintenance of the Dargah. According to some people, the Maulana obtained his surname of ” Moaz”, which means a ” wave, from having saved a ship that was foundering; and according to others, he received the name from having miraculously brought up waves of water to quench the fires. Samah (ecstasy) meeting is allowed at his Dargah, and the Urs are observed by Hindus as well as Mohammedans.

     Abdulla Changal accompanied Maulana, and had a contest with a demon called Goglia, who presided over a village of that name in British territory 1½ miles from Paitan. Both ‘Abdulla and Goglia perished, and the former was buried beyond the mud walls of the village. Sona Mian, called also Eusaini Saiad and Siddiki Shaikl was another companion of the Maulana’s, and suffered martyrdom at Seogaon, 14 miles from Paitan. His head was buried at Khontaphul, 2 miles nearer Paitan, and the body at Seogaon. Shah Mian Duryai, a general merchant of Arabia, possessed many ships, and it was one of those that Maulana Moss is said to have saved in a storm. He gave up his wealth and joined the Maulana’s band, and his tomb is in the gateway of the saint’s Dargah. Shah Mian erected a mosque, nakarkhana, and house for travellers, within the precincts of the Dargah.

    Moizu-ddin the Bhandari came with the band of missionaries that accompanied Mantajabuddin; and his duty was to take charge of the stores and distribute cooked provisions to the different members. He was also surnamed “Nanpash”, or the bread-giver. After the party arrived at Roza, Moizuddin and five others left for Gangapurbarri, the present Gangapur. A Gosain was practising austerities in a “mat”, from which he retired before the newcomers; and the Nanpash and his party dismantled the building and erected a mosque on the site. Gangapurbarri was then infested with free booting Mangs, the Mangs offered human sacrifices. The saint tried to convert these outlaws, when a religious war ensued; and in  748 Hijri , the Nanpash, Saiad Kharay Pir Pakhar Sahib, and many others suffered martyrdom. The survivors however, succeeded and a mausoleum to the Nanpash was built. Newly married couples kiss the threshold of the tomb; and presents of food,  are offered in times of sickness. The Nakarkhana attached to the Dargah was built by a Kharar Khani Pathan in fulfilment of a vow. The tomb of Saiad Kharay Pir Pakhar Sahib is to the east of Gangapur, and is frequented by the poorer people on Thursdays.

The seven Saidas ,The Mangs continued their depredations till the advent of the seven Saiads, who surprised the freebooters, and numbers of the latter settled down to a peaceful life; but the wilder spirits still kept in large, and in a subsequent raid, succeeding in killing the seven Saidas. After this, the depredations gradually ceased, as the Saiads destroyed the jungle of brush wood that was used as an ambush. The descendants of the Saiads were also made Patels of Gangapurbarri, an office which is still partly in their hands. A legend about Gangapurbarri relates that a Mahomedan saint miraculously supplied a large quantity of “Ganda” or sugar-cane juice, to some ruler who was passing by and was finshing with thirst. When the prince heard the name of the place, he requested that it should be called “Naishakarpur,'” in reference to the sugar-cane juice; and this was changed to a similar word in Hindostani, Gandapur. The “Shahi Bagh”, or royal garden, commemorates the event, but it exists in name only, and is covered with cultivation. When the”Janazah” or bier of the emperor Aurangzeb was being carried from Ahmadnagar to Khuldabad, it was kept for the night in the “Shahi Bagb.” A “Chilla” or cenotaph was erected on the spot, but it has since fallen down. A similar “Chilla” was built at Botaibargaon, 12 miles north of Gandapur.

Saiad Sadat of Waluj came with the Mahomedan missionaries of the 8th century Hijri, and lost his head in fighting at Balore in Berar; but the body is reputed to have continued fighting till it reached Waluj, where it fell down and was buried. The Dargah was erected in  1100 Hijri by a Beldar, in fulfilment of a vow, and is frequently visited by the villagers. Behind the Dargah is the tomb of Saiad Sadat’s brother, Saiad Summon, who came with him from Balore. A neem tree close by is said to possess some remarkable qualities. Kanhar has a Dargah to Saiad Sahib, another to Sidi Sahib, and a third to Imam Sahib. A mosque near the Kacheri was built by Momin Khan, one of the Khatkar Pathans who were stationed at Kanhar to protect the country from the ravages of the Bhils. There is a Dargah at Pisora to Muskin Shah Mian; and another called “Chihal-Tan-Ki-Dargah ” contains a brick that was brought from Medina. Sillode possesses a masjid erected by Haji Kabir of Northern India. He was made Qazi, as well as Qatib, of the Seona Pargana, by Aurangzeb.

   Arifuddin surnamed Mogar Shah Wali, is the patron saint of Ajanta, which was formerly called Ranjani or Anjani. He died in  1101 Hijri , and was buried beneath a neem tree. His tomb is propitiated in times of sickness, and the “Dub ghat, ” or ” Chusmah Mogar Shah”, where he occasionally performed a “Chilla” or fast, is also visited. Bokardan has a Dargah to Bahir Shah Walli.


Gazetter of Aurangabad – H. H. The Nizam’s Government 1884. (Chapter VI page 385–427)
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