Hazrat Baba Shaha Said Palang Posh Naqshbandi r.a

Shah Palangposh Naqshbandi (d.1110/1699) and his disciple Shah
Musafir Naqshbandi (d. 1126/1715) were the very famous saints in
spiritual dimension of Mughal Aurangabad.113 They migrated from
Ghijdawan in Central Asia to Aurangabad Deccan. One of the most
fascinating biographical sources on the Naqshbandiya in the Deccan is the
tazkira entitled Malfuzat I Naqshbandiya, which is dedicated to two
Naqshbandi migrants, Shah Muhammad Musafir (d. 1715), the founder of
the Naqshbandi takya in Aurangabad, an his Murshid, Shah Said
Palangposh (d. 1699). The work was composed around 1734-9 by Shah
Muhammad Musafir’s son and successor, Baba Shah Mahmud.114 Both
Shaykhs originated from Ghijdwan (Near Bukhara), the location of the shrine of the pivotal Khwajagani Naqshbandi Shaykh, Abd al Khaliq
Ghijdwani (d. 1179), and each arrived in India by 1674-5. The elder Baba
Palangposh became a pir or Murshid, during this period of Mughal
expansion in the Deccan Shahis, accompanying the army under Ghazi a
Din Khan Firuz Jang. In contrast, Baba Musafir established a takya in
Aurangabad and organized a popular following. The entire clientele and
body of supporters of the two Shaykhs were like themselves immigrats
into the Indian subcontinent from the North West, Turanis or Central
Asians, with a few assimilated and equally immigrant Afghans and
Prior to their migration they had spent one or two decades in the
towns of present day Afghanistan and their hagiography, the Malfuzat e
Naqshbandiyya, describes several episodes in their earlier lives set in such
towns as Karshi, Kabul and Hasan Abdal. In view of the long and close
connections of the Mughals with the Naqshbandi order in Central Asia, the
arrival in Aurangbad of a pair of its representatives was ony to be
expected. The father of the founder of the Mughal dynasty, Babut, had
been a devotee of the great icentral Asian Naqshbandi Khwaja Ahrar,
whose Risala e Walidiyya Babur translated into Chaghtai and this affinity
with the Naqshbandi order continued. The spread of Naqshbandi Sufism in
the Deccn, as indeed in India more generally, was closely associated with
Mughal rule. Burhanpur, the centre for the onset of the Deccan conquests
under Shah Jahan, had become an important Naqshbandi centre in the
decades before Shah Palangposh and Shah Musafir arrived in the Deccan.
Some prominent Sufi scholars also in Mughal administrative system as a
officers, court members etc. During Aurangzeb Badshah, Khwaja
Barkhwurdar Naqshbandi, one such descendant of an earlier Naqshbandi
saint, was even appointed as the commander or qiladar of the fortress of
Awsa(today in Latur periphery of Marathwada Deccan).
Shah Palangposh was the principal spiritual director or Murshid of
Shah Musafir. Although Shah Musafir was also initiated his spiritual life
by Kubrawiyya silsila in central Asia. But later he accepted by Palangposh
as Naqshbandi murid. The move of Shah Musafir and Shah Palangposh down through India probably occurred separately, though both Shaykhs
had probably arrived in India by 1085 / 1674.116 Ghazi al Din Khan Firuz
Jang, the father of the subsequent founder of Hyderabad State Nizam al
Mulk Asaf Jah and commander of the principal army of the Mughal forces
in the Deccan, was the famous murid of Shah Palangposh Naqshbandi.
Nile Green, famous sufi history scholar from Oxford, presented the theory
about warrior spiritual leaders in medieval world history. According to his
theory, the accounts of Shah Palangposh’s behavior during his years of
military accompaniment with the army of Firuz Jang reveal a striking
portrait of a face of Sufism that is rarely seen. Yet warrior dervishes, such
as the famous Sayyid Ali Sultan, were also a feature of the history of
Anatolia and other regiouns of Islam, including East Turkestan and the
Maghreb (North Africa). Their functions reflected the warrior saints of
Byzantium, as well as the Sadhu brigades attached to the armies of Hindu
kingdoms in Indian subcontinent.
Shah Palangposh’s disciple, Shah Musafir, affords some countrast to
his master. While still showing the same concerns for his clients’
quotidian complaints, Shah Musafir’s career led him to settle more urban
and domestic matters than his martially inclined master. The recollections
of the followers of Shah Musafir of their master recorded in the Malfuzat
e Naqshbandiyya paint a portrait of a gentler figure, the undubitable
possessor of supernatural powers yet at the same time a warm and humble
character. Many closely observed anecdotes describe Shah Musafir paying
special attention to widows and orphans, many of whom lived in his
takiya, where children or probably dawn from the central Asiam
community in the city, were also given an education