Aalazrat Syed Shah Quamruddin Hussain Munami Azimabadi (R.A.)
(1203 – 1255 Hijri)
He was born on the day of the auspicious celebration of the urs (anniversary) of his maternal grandfather Hazrat Syed Shah Abdul Mannan Quadri Dehlavi cum Azimabadi i.e. on Monday, the 18th Zeequadah 1203 Hijri in the khanqah of his maternal grandfather, Khanqah Shah Mannan (Shah Mannan ki Garhi), at Mughalpura in Patna City.
Syed Shah Shamsuddin Hussain Danapuri:
Hazrat Syed Shah shamsuddin Hussain Munami Danapuri was the grandson of the reputed Sufi saint Hazrat Makhdoom Syed Shah Yasin Danapuri and the youngest son of Hazrat Syed Shah Waliullah Danapuri. He was born at his paternal residence at Shah Toli, Danapur, on 15th Rabiussani 1173 Hijri i.e. 5 years after the birth of his elder brother Hazrat Syed Shah Ghulam Hussain Munami Danapuri. (It is a strange coincidence that he passed away in 1249 i.e. 5 years before his elder brother’s death.) He became orphan at the age of 9 years. For some time he received basic education from his elder brother Hazrat Syed Shah Ghulam Hussain Danapuri and later, he, along with his brother, appeared before other teachers to receive education. By nature he was very curious of learning and acquiring education. So he carried on educational tours. When the divine vision of the Nawabs of Lucknow, Shujauddaula and Asifuddaula, recognized his worth and significance, he awarded them with his sermons and advice. Having inclined towards Nagpur, when he went there and benefitted the king with his advices. These days of his life passed in travels and not in the service of anybody.
At the age of 28, with complete devotion and reverence he received initiation (bayeat) of Silsilah Aalia Quadria Munamia in the sacred hands of Hazrat Maulana Hassan Raza Raipuri Munami. His affectionate and graceful preceptor (peer-o-murshid) began his spiritual guidance and very soon he ascended to perfection. He formally received Ijazah and Khilafah (caliphate) from his Preceptor (peer-o-murshid). The parentage of Aalahazrat Meer Quamruddin Hussain ascends to Hazrat Ghaus Pak (R.A.). Hazrat Syed Shah Abdul Quadir, the son and inheritor of the famous Sufi saint Hazrat Syed Shah Abul Mannan Quadri Dehlavi cum Azimabadi (who came from Delhi and settled at Mughalpura in Patna), was also available in the service of Hazrat Maulana Hassan Raza to receive the education of Sufism. There itself, Aalahazrat developed affection and veneration for him and became very close to him. This closeness further improved and Aalahazrat was married to his younger sister, Bibi Lutfun Nisa. When Hazrat syed Shah Abdul Quadir passed away young at the age of 23, total authority of the khanqah was transferred to the descendants of Bibi Lutfun Nisa as per the predictions and wills of Hazrat Syed Shah Abdul Mannan Quadri. Hence he was entrusted total responsibility and authority of the khanqah till the maturity of the legal descendant. The Mashayekhs of the city and Hazrat Shah Abdul Mannan Quadri conferred on him the title of Sajjadagi. He began discharging the responsibility of teaching and preaching while staying at Mughalpura, Patna City. He carried out the management of the celebration of Urs and display of the relics (tabarrukat). His brother-in-law Hazrat Syed Shah Abdul Quadir had provided him Ijazah and Khilafah also of his paternal order (silsilah) and he practised initiation (bayeat) also in this order. In accordance with the prediction, on the occasion of the urs of the founder of the khanqah Hazrat Syed Shah Abdul Mannan Quadri, his wife Bibi Lutfun Nisa brought forth a child who was named Hazrat Syed Shah Quamruddin Hussain.
Since he was naturally inclined towards tours and travels, he once decided to go to Delhi and reached there during the reign of Shah Akbar, the son of Shah Alam. When the ministers informed the king about his arrival at Delhi, he got anxious of seeing him. He got the opportunity of meeting him. He gifted the king a rosary (tasbih). The king also gifted him robes and a shawl. While staying in Delhi for some days he took over the control of his father-in-law’s (Hazrat Syed Shah Abdul Mannan Quadri’s) house in Delhi and other abandoned properties. During this journey also many God lovers got benefitted by his company and kept on receiving spiritual blessings and initiation (bayeat). On the way back when he stayed in Banaras (Varanasi), the grandson of the king Shah Alam, Mirza Khurram offered hospitality with utmost reverence. On his solicitation and request he called for the sacred relics (tabarrukat) i.e. costume (Khirqah) and shoes etc. of Hazrat Ghaus Pak from his khanqah at Mughalpura, Patna City and they were brought to Banaras with enough security and safety. When these sacred relics arrived at Varanasi, a grand congregation was organized and a lot of people got repletion of their mind and soul with the sight of these auspicious objects. Mirza Khurram reverently offered him the robe of honour (khirqa and amama) and gifted him one thousand rupees in cash.
Hazrat Syed Shah Shamsuddin Hussain was so generous that he distributed one thousand rupees among the poor by the evening. When Mirza Khurram came to know about this incident he was astonished at his generosity and expressed greater veneration.
Having stayed at Varanasi for some days when he decided to leave for Patna he had no means of travel left with him. It was those days when his son Aalahazrat Syed Shah Quamruddin Hussain reached Varanasi from Patna and took him back to Patna.
When he was fifty he caught a disease in his leg which led to the loss of senses in his leg and he could not move his leg at all. So he always rode a vehicle.
He was so generous that he used to put off his clothes and give to the beggar if he did not have anything else to offer. He would quickly offer the edibles that he possessed but would never let anyone go empty handed. He had indomitable capability of concealment of his state. That is why he never allowed himself the display of any superhuman act. His accompaniment was very high spirited. Hence not only one who sat in his company would be blessed but also the passerby moving on the way would be benefitted.
He was very punctual in performing Nafil and telling his beads (Aurad-o-wazaif) other than Farz and Sunnah. He would never miss his routine performance even while traveling.
His wife Bibi Lutfun Nisa passed away in 1204 Hijri and the khanqah at Mughalpura got deserted. Feeling bored of loneliness he shifted from Mughalpura, Patna City to his paternal house at Shah Toli, Danapur. During his stay there he got the old mosque renovated. He also got his house repaired. To keep the relics of Ghaus pak, he constructed a room on the first floor of his house and started living there. He started organizing the urs and display of the sacred relics at Danapur in the same way as his brother-in-law Hazrat Syed Shah Abdul Quadir used to do.
He had received the Ijazah of Qalandaria order from Hazrat Shah Umaid Ali whose chain ascends as follows to Hazrat Shah Qutubuddin Benadel:
Hazrat Shah Umaid Ali Hazrat Shah Abdul Quadir Shah Basit Ali Qalander Shah Alahdia Ali Qalander Shah Fateh Qalander Shah Mujtaba alias Shah Muza Qalander Shah Abdul Quddus Hazrat Shah Abdus Salam Hazrat Shah Muhammad Qutub Hazrat Qutubbuddin Benadel Jaunpuri.
At the age of 76 from 18th Muharramul Haram 1249 Hijri he fell severely ill. He experienced unbearable pain in both his legs which increased day by day. Diarrhoea also started. He said that, in his family, diarrhoea was the condition which marked the last days of a man which removes all the impurities from his body. That time he repeatedly uttered “Allahummaghfirly” (O Allah! Forgive me). His grandson Hazrat Syed Shah Ata Hussain Fani has given a detailed commentary of the situation in the ‘Kaifiyatul Aarifeen’.
When the information of his condition came to Patna, his eldest son Hazrat Syed Shah Quamruddin Hussain together with his son Hazrat syed Shah Mubarak Hussain rushed to Danapur.
It came the month of Safarul Muzaffar but his health did not show any sign of improvement. Rather it further deteriorated. So on the first night (chand raat) of the month Aalahazrat Syed Shah Quamruddin Hussain brought his son Hazrat Syed Shah Mubarak Hussain in presence of the entire family members in front of him to accept him as disciple (mureed). He not only accepted him as mureed but also showered love, affection and spiritual knowledge on him and gave him the Ijazah and Khilafah of all the orders. He also gave him his cap (kulah-e-tabarruk) and entrusted to him the control and authority of all the heritage and legacy. Thereafter he got himself engrossed in prayers and meditation. Many people got blessed with the privilege of initiation (bayeat) till morning. On the second of Safarul Muzaffar his condition became more serious. Having observed the condition, his son Hazrat Syed Shah Quamruddin Hussain sat closely towards his left. His elder brother Hazrat Syed Shah Ghulam Hussain Danapuri also came there to see him. That was the time when he was breathing his last (haalat e naza). He already had pains in his legs. But when he saw his elder brother, he surprisingly attempted to get up and almost sat. Seeing this Hazrat Syed Shah whispered “Fi Amanillah” (in Allah’s protection) and came out of the room. With a view to pass on the spiritual treasure, he drew his attention towards his worthy son Hazrat Syed Shah Quamruddin Hussain and while looking at him his soul departed from his body. (إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ) (Surely we belong to Allah and to Him shall we return)
Grief prevailed all around. His eyes were open so someone wanted to draw his eyelids down. But Aalahazrat prohibited him and said to his departed father, “Hazrat! please let your eyes be closed.” It was a perfect miracle that he was found alive. He recited the Kalma-e-Tayyeb several times, close his eyes and left for heavenly abode while saying inna Lillahi wa inna Ilayhi raji’oon (Surely we belong to Allah and to Him shall we return). The last rites were performed the same evening. He was put to grave outside the mosque that he had himself got constructed. We come to know from Maulvi Zakir Hussain’s verses written on his death that his year of death is 1249 Hijri.
He left two sons and three daughters after him. His eldest son was Aalahazrat Syed Shah Quamruddin Hussain, whose collection of discourses is ‘Israr-e-Quamaria’, and the the second son was Hazrat Syed Shah Jamaluddin Hussain.
He received his primary education from his uncle Hazrat Syed Shah Hussain Danapuri and also from his father. He was taught some books by his cousin (uncle’s son) Hazrat Makhdoom Syed Shah Yahya Ali Safipuri. Besides being extremely wise and studious he possessed extraordinary talents in acquiring education. That was why, at the age of 14, he got admitted to the studentship of the eminent educator of the city Hazrat Mulla Shoaibul Haque Musafir Azimabadi, who was the ultimate choice of all students. He continuously remained in his companion and service day and night for eight years, acquired different sorts of education and emerged as a perfect scholar. Having observed his exemplary capability and unparallel competence, one day Hazrat Mulla Musafir said to his pupils:
” I know that all my students will go to other teachers after my death but my dear Syed Quamruddin Hussain has such internal competence that he will accomplish his goal through his spiritual knowledge and without taking shelter of any other teacher.”
Mulla Shoaibul Haque Musafir:
Mulla Shoaibul Haque alias Mulla Musafir Bihari was one of the renowned scholars of the early thirteenth century Hijri. He was so knowledgeable that he was called ‘the teacher of the city”. Having received education from eminent teachers of his time his eagerness to learn the science of dialectics (logic and reasoning) and medicine brought him to Maulana Quayem Allahabadi who was one of the beloved pupils of Mulla Mobeen Rangi Mahli. He got greatly benefitted by him. Then he received education from Hazrat Shah Abdul Aziz Muhaddis Dehlavi. Thereafter he returned to Patna and got himself engaged in imparting education. He search for initiation (bayeat) and instruction (irshad) came to an end with Hazrat Makhdoom Shah Muhammad Munam Pakbaz and he got the privilege of his initiation (bayeat) and company.
Some people had some illusion about Hazrat Mulla Shoaib Musafir. Some people called him Kharji, some knew him as the opponent of ‘Wahdatul Wajood’ and ‘Shahoodi’. Mulla Musafir was a man of retreating and reticent nature. He was greatly inclined towards acquiring and imparting education. He used to express his faith as a scholar of kalaam but in fact he was a man of unaffected behaviour, serene nature having sound belief in Wahdatul Wajood. According to ‘Nuzhatul Khwatir’ and ‘Tazkira-e- Sadiqa’ he passed away in 1239 Hijri but ‘Kaifiyatul Aarefeen’ mentions that he passed away around 1225 Hijri. (Wallah-o-aalam: Allah knows best).
Aalahazrat’s personality was greatly influenced by his style as he remained in his company day and night for eight years. Gradually the effect and influence of his peer’s accompaniment dominated his behaviour and style.
The path of his Sufism (Raah-e-Sulook):
After acquiring education from Hazrat Musafir he had an earnest desire to get the company of Sufi saints and serve them. So first of all he came to Hazrat Makhdoom Shah Hassan ali Munami and spent one month in his service. Then he went into the company of his cousin and spiritual teacher Hazrat Makhdoom Shah Yahya Ali and received his affectionate favour for four days. As a result his mind and soul became gratified and replete. Thereafter following his instruction, Aalahazrat came to the service of Hazrat Khwaja Syed Shah Abul Barkat Abul Olai, the Chief Caliph (Khalifa-e-Aazam) of Hazrat Khwaja Shah Ruknuddin Ishque Azimabadi, and remained in his company for three months. But the goal seemed away yet. One day, during this period, when Hazrat Khwaja Abul Barkat was out for somewhere, Hazrat Hakim Shah Farhatullah Almukhatib ba Hassan Dost Karim Chaki arrived at Patna to visit Aalahazrat’s father and remarked about Aalahazrat:
“Your son has extraordinary spiritual competence. If you hand him over to me I’ll soon make him reach the zenith of spirituality.”
When his father told him what Bade Hakim Saheb had remarked about him, he not only got ready to go with him immediately but also proceeded. At Karim Chak, Chhapra, his round the clock tireless effort and special attention and favour of the accomplished Sufi saint soon made him pure and perfect. He carried on reaching newer heights of spiritualism and introspection till he accomplished his goal. It was only a quarter and a year of this successful accompaniment that Hazrat Hakim Shah Farhatullah Karim Chaki passed away.
He had acquired the wealth of tolerance but insurrection had not fully appeared. It actually appeared on the occasion of the Chehlum of his Murshid that too right in the state of exaltation (wajd) at the time of Qawwali and his Murshid’s son Hazrat Hakim Shah Mazhar Hussain handed over to him the Caliphate (Misaal-e-Khilafat) as per his father’s will. But he who kept on demanding “Rabbe zidni ilma” (Oh my Lord! increase me in knowledge) was not to stop at “Wa allamnahu mil ladunna ilma” (and had taught him from Us a (certain) knowwledge). He still looked for a teacher and once again came to Hazrat Khwaja Abul Barkat Abul Olai with utmost faith, respect and veneration. He carried out meditation and contemplation in his company for several years and attained perfection. Besides these scholars he also received favour from Mirza Jaan Suharardi and perfected in ‘Zikr-e-Qumri’. Similarly he also obtained ‘Sadasuhagi’ attribute from an accomplished saint of ‘Sadasuhagi’ tradition.
Aalahazrat had also received Ijazah and Khilafah from his father Hazrat Syed Shah Shamsuddin Hussain Danapuri and his uncle Hazrat syed Shah Ghulam Hussain Danapuri. Aalahazrat’s cousin and the spiritual teacher Hazrat Makhdoom Shah yahya Ali Safipuri had also given him the Ijazah of all his orders.
Aalahazrat visibly received spiritual benefits from four venerable personalities. Deep rooted respect and veneration for these pious souls was clearly evident from his behaviour:
- Hazrat Maulana Abdur Rahman Jami
- Hazrat Shayekh Saadi
- Hazrat Amir Khusro
- Hazrat Makhdoom Syed Shahabuddin Peer Jagjot
His wife and children:
At the age of 28, on insistence of his father Aalahazrat’s engagement was fixed with the daughter of Hazrat Shah Wali Ahmad Saheb Balkhi and his younger daughter’s engagemnet was fixed with Aalahazrat’s cousin Hazrat Hakim Shah Murad Danapuri. The marriage ceremony of both the couple was arranged the same day.
The Pedigree (Silsila-e-Nasab) of Hazrat Shah Wali Ahmad Balkhi:
Hazrat Syed Shah Wali Ahmad Balkhi ( Aalahazrat’s father-in-law and maternal grandfather Hazrat Syed Shah Mubarak Hussain Danapuri) son of Syed Shah Faiz Ali Balkhi, son of Syed Muhammad Tahir Balkhi, son of Shah Muhammad Ashraf Balkhi, son of Syed Shah Abdul Majeed Balkhi, son of Syed Shah Sadruddin Balkhi, Syed Shah Hessamuddin Balkhi, son of Syed Shah Saifuddin Balkhi, son of Syed Shah Sultan Muhammad Darwesh Balkhi, son of Hazrat Makhdoom Syed Ahmad Langar Dariya Balkhi, son of Makhdoom Syed Hassan Dayem Jashn Balkhi, son of Hazrat Makhdoom Syed Hussain, son of Nausha Tauheed Balkhi. (source: Kenzul Ansaab)
Riyazun Nisa gave birth to Hazrat Syed Shah Fakhruddin Hussain popular as Shah Mubarak Hussain. When he was one year old his mother passed away. Thereafter Hazrat spent forty years in solitude and celibacy. When he was insisted by some people he married Bibi Badshah Begum, the daughter of Hazrat Khwaja Muhammad Yusuf Ahrari. She gave birth to a son named Syed Shah Salamat Hussain. He died at the age of one year. And one year later his mother also passed away.
His favours and graces (Faizan):
In 1237 Hijri, when Aalahazrat was 34, Raja Daulat Rao Sindhia sent a request letter to Hazrat Khwaja Abul Barkat and with great respect and reverence solicited his arrival at Gwalior. And with the passage of each day his appeals became greater and stronger. His son Hazrat Khwaja Abul Hassan had already gone to Gwalior on the repeated requests of the said Raja. Hazrat Khwaja Syedna Abul Barkat Abul Olai got ready to go to Gwalior. But those days there were a number of disciples in Hazrat’s company who had gathered there to acquire spiritual knowledge and remained occupied in strenuous labour all around the day. It was a matter of concern that under whose supervision he should leave those students. Hazrat Khwaja Abul Barkat began thinking as to who could discharge the resposibility as his representative during his absence. If it were only to look after the khanqah and conduct urs, choosing a person would not have been so difficult. But it was the matter of providing suitable leadership and guidance to the aspirants of spiritualism.
Instead of one name Hazrat was suggested different names when he talked suggestively and symbolically to some of his devotees about this issue. Hazrat became quiet. One day, from among those who had assembled there for spiritual learning he asked Hazrat syed Shah Ghulam Hussain Abul Faiyaz, Hazrat Khwaja Shah Wajahullah and Hazrat Khaja Lutf Ali etc. as to whose company provided them satisfaction and replete if they ever had a chance to sit in the accompaniment of their fellow students. Everybody answered in one voice that they felt greatly benefitted by the company of Hazrat Meer Quamruddin Hussain Saheb. So Hazrat Khwaja Syed Shah Abul Barkat gave Ijazah and Khilafah to Aalahazrat Syed Shah Quamruddin Hussain, appointed him his Caliph (khalifa) at Bargah-e-Ishque, Takiya Shareef, Meetan Ghat and left for Gwalior after handing over all his disciples (mureeds), devotees and pupils to Aalahazrat.
After Khwaja Abul Barkat left Azimabad for Gwalior, Aalahazrat carried out duty of preaching and discourses. He not only took care of educational affairs but also managed urs and effectively performed total responsibility of the khanqah. Azimabad once again reached the zenith and became a delighted centre for Islamic canon (Shariah) and mystagogy (tariqah) when Aalahazrat regularly stayed at Azimabad and concentrated on proper conduct of imparting spiritual eduacation. All young and old people became ambitious of his miraculous accompaniment and admitted his spiritual graces and favours. Not only the disciples of Hazrat Khwaja Abul Barkat but also the devotees and disciples of other scholars, with their permission or due to some nonchalance, came to him with the sense of devotion and reverence to seek his guidance and favour. His divine visionary power advanced those deprived people to the row of the accepted ones.
Taking a note of this condition Hazrat Maulvi Hasibullah Saheb Emadi writes in “Tazkiratus Saaliheen”:
“He was extraordinarily perfect and possessed expertise in all streams of education. When Hazrat Syed Shah Abul Barkat decided to leave for Gwalior, he appointed him as his representative and inheritor. The effect of his accompaniment was very quick and he would make most of the people reach perfection in just a couple of his gracious accompaniment.”
Hazrat Quazi Muhammad Ismail Qadeemi writes in “Akhbar-ul-Aulia”:
“When Hazrat Saheb (Khwaja Abul Barkat) decided to leave for Gwalior, he conferred on him (Aalahazrat) his position and all his disciples (mureeds) and caliphs (khalifas) received spiritual education from him (Aalahazrat).”
Hazrat Shah Muhammad Zafar Danapuri Abul Olai writes in “Tazkira- tul- Abrar”:
“When Hazrat Khwaja Abul Barkat decided to leave Azimabad for Gwalior, he organized a congregation and invited all the religionists, peers and mashayekhs and declared Hazrat Syed Shah Quamruddin Hussain as his inheritor. All the young and old people accepted him.”
At Bargah-e-Ishque, Takiya Shareef, Meetan Ghat, Patna city, Aalalhazrat continued to adorn the throne of the successorship of Hazrat Khwaja Syed Shah Abul Barkat with his grace and wisdom from 1237 Hijri to 1255 Hijri. These period of approximately eighteen years was the golden era of Silsila-e-Munamia Abul Olaiya. It witnessed more than thirty aspirants of spiritualism reach the zenith of accomplishment and became his caliphs and followers. The beneficiaries included sons of peers, wealthy people of the city, Sajjada Nasheens and disciples (mureeds) of other preceptors (peers).
His method of imparting training:
Training is very important in Sufism. Since training is impossible without accompaniment. That is why the certificate issued by esteemed Mashayekhs bears testimony to his accompaniment. Hence the proof of accompaniment is actually the proof of training. If somebody has not been able to properly obtain education but remains in the company, there are all the chances that he will acquire accomplishment. On the other hand, if somebody is educated but does not lacks accompaniment and training there will be a lot of difficulties and complications in the route to his perfection.
That is why Sufis felt privileged to get the opportunity of accompanying more than one spiritual scholars and advised the same for others.
Aalahazrat enjoyed distinguished status and recognition because of his exemplary training and accompaniment. The effect of his company was exceptional. One who got his company always admired it and one who did not get this opportunity always desired it.
The very first criterion to join his training was correctness and purity of faith (aqueedah). Hence Quazi Muhammad Ismail Qadimi writes:
“He was on the path of Ahle Sunnah wal Jama’ah of the olden days and if he found any defect or flaw in someone’s faith he would not allow him to his meeting until he corrects his faith.” If Aalahazrat neither accepted someone for his guidance and accompaniment nor did he refer him to someone else, he would be helpless wherever he went and he was never seen to be successful in Sufism.
The then Sajjada Nasheen of Hazrat Makhdoom e Jahan’s Khanqah Muazzam, Biharsharif, Hazrat Syed Shah Amiruddin Firdausi also desired to get spiritual favour from Aalahazrat. So he sent a message to him expressing his ambition. In that message he expressed his intense desire and also mentioned his inability. He wrote that he was not able to bend his knees while sitting, for the sake of etiquette, even for a short time and sitting cross legged was out of manners. Hence considering his inability if he was allowed to squat he would join Aalahazrat’s accompaniment. He made another request saying that owing to some disease the doctors (Vaids) had advised him to smoke hubble bubble (huqqa) which had benefitted him too, so if allowed he would remain away from his company for some time and perform this act along with the training process.
In response to the entreaty of Hazrat Sajjada Nasheen of Khanqah Muazzam, showing his modesty and graciousness he welcome him and expressed respect, reverence and thanks for the greatness of Makhdoom-e-Jahan. But while accepting and agreeing with the request he also placed two conditions from his side.
The first condition was that he (Aalahazrat) would always sit before him with proper manners and bend his knees while sitting (do zanu) and the second that he (Aalahazrat) would personally prepare the hubble bubble (huqqa) for his use.
It is said that Hazrat Syed Shah Amiruddin Firdausi was greatly affected by his humility and grace and particularly impressed by his respect and reverence not only for Hazrat Makhdoom-e Jahan alone but also for his descendants. Once Hazrat Syed Shah Amiruddin Firdausi went to attend a Majlis-e-Sam’a. Luckily Aalahazrat also came there. Moreover, on listening to a certain verse from the Qawwal, Aalahazrat experienced the state of ecstasy and exaltation. Seeing Aalahazrat in this condition, his desire to obtain his favour and grace (Nemat e Qamria) got further intensified. Then suddenly Aalahazrat approached near him and spread his arms to embrace him. What could be better than this? He accomplished his ambition. Hazrat Syed Shah Ata Hussain Fani said about Hazrat Syed Shah Amiruddin Firdausi:
“Tarbiat wa istifadah sohbate az Hazrat Qutub-ul-Asr Syed Shah Quamruddin Hussain ba muaanqah tafta and” (Aalahazrat Quamruddin Hussain extended in just one embrace the benefit and favour that could be obtained by accompaniment and strenuous effort)
Aalahazrat received blessings from six sources:
- Abul Olaiya Ishqia Barkatia
- Munamia Hassania Farhatia
- Quadria Mannania
- Munamia Hassan Razaiya
Due to these blessings many attributions were showing effects in him. From Hazrat Ishque’s chain, the collective grace of Hazrat Burhanuddin Khuda Numa and Hazrat Makhdoom Munam Pak produced extraordinary outcomes. On the other hand, the grace and favour of all the orders of Hazrat Makhdoom Munam Pak was on its peak through Hazrat Hakim Shah Farhatullah Karim Chaki. And his engrossment in the Firdausia Munamia order had made him and endless ocean full of mysteries. The recitation of the spells of the Soharwardia order made all the statements pronounced by him very precious. Similarly the incorporation of other orders brought in him such varieties as each of his styles described:
“Aisa to khush jamaal na aaya kahin nazar”
(Such aesthetic beauty can be seen nowhere else)
Together with all these things his Owaisi attribute and that of his preceptors (mashayekhs) proved to be the icing on the cake. Hence he would choose the pattern of training for each seeker who came to him according to his internal interest and ability and through that route he would guide him to accomplishment of his goal. Some would attain perfection with the Munamia Farhatia favours and some other would be enlightened with the grace of Ishquia order. Soharwardia Qumri would the spell of recitation for some aspirants and some others would attain perfection by adopting the Sadashagi order.
The charm of his accompaniment reminded his predecessors. One who came to him with specific objective or desire was always satisfied and one who came without any specific desire also got a share from the destiny. Thus Hazrat Syed Shah Ata Hussain Fani says:
“Aalahazrat conducted special sessions for special and specific training for all during which he would give individual attention to a person and he would get included to those lucky people who dived into the ocean of weirdness with their extraordinary spiritual advancement.”
The son and inheritor of Hazrat Makhdoom Hussain Nausha Tauheed Balkhi, Hazrat Maulana Shah Alimuddin Balkhi mentions about the time when he was advancing on the path of Sufism under the guidance of Aalahazrat:
“The period between Asr and Maghrib was stipulated for the assembly of devotees with Aalahazrat and that after Maghrib was fixed for the education of Hazrat Shah Mubarak Hussain Saheb (Aalahazrat’s son) and nobody else was allowed to be present at that particular time. I was not aware of this schedule. Once I appeared there after the Maghrib (evening) prayer and sat meditating respectfully. At the end of the meditation I asked him if my presence was probably against his wish because I could not experience the peace and pleasure in the meditation that day which I usually did. He replied that it was true and further said that I was allowed to be present at that time from that day onwards.” (Page 33-34 of “Halaat e Shah Aleemuddin Balkhi”, manuscript)
His daily routine:
Performance of daily activities with punctuality not only keeps one healthy and provides pleasant feelings but also plays very important role spiritually. Namaz, the first and the most important worship in Islam has been declared, by the Islamic canon, compulsory with the punctuality of time.
Aalahazrat was also very punctual of time and expected the same from others. His daily routine was organized as follows:
He would come down from the first floor in the morning and teach Arabic and Persian books till the time of ‘Chasht’ (forenoon). On this occasion many disciples used to study from him the books of Hadith (holy tradition), Fiqh (Islamic Jurisprudence) and Sufism (Spiritualism) apart from Sarf (Arabic Morphology), Nahw (Arabic Grammar) and Insha (the art of literary composition). It is mentioned in a chapter of “Israr-e- Quamaria” about one of his disciple studying ‘Bahar-e Danish’. He also prescribed medicine or give some suitable advice simultaneously to one who came to him with some critical problem or incurable disease condition and thus he solved problems and treated patients. That was nothing but his miracle as he had not obtained any regular degree or speciality in the science of medicine. He sometime whiffed over the patient or gave written spells which improved his condition. One day a person suffering from leprosy arrived at his khanqah and repeatedly requested him to advise some medicine
and pray to God that he might get rid of that life threatening disease. Hazrat kept listening to him for some time. Then he asked the man to look towards him and went into meditation and cured the man just by his meditation. He removed the disease from the man and threw it on a healthy papaya tree in the premises of the khanqah. The man got alright but the papaya tree started drying up from that day onwards and finally fell down.
Traders also used to visit him before noon in connection with business and the sale and purchase of shawls took place. The money gained from the business of shawls was his source of income. That was the time when the rich and the high profile people of the city also used to visit him. In the afternoon he would leave the place and go for fresh ablution (wuzoo). Everybody else would also depart. After wuzoo, the curtain of his room where he prayed in peace would fall and he would close his eyes as if he were meditating. After some time he would take his meal and nap for a while. During this it never happened that he felt drowsiness or lethargy.
During the summer when it was very hot and the khus curtains made it pleasant and cool, everybody would sleep but he did not even doze. At this time did not also talk to anyone. Only if it was very important he would answer the question, but in short. Aalahazrat told his followers that he had a definite time for contemplation. Hence Hazrat Syed Shah Ata Hussain Fani Danapuri cum Gayawi (the composer of Israr-e- Quamaria) writes that he had the opportunity to live in his company for a long time but he could not say with confidence and he only apprehended that the time when Aalahazrat rested after the meal of the day was the time of his contemplation.
At the time of Zuhr he would perform wuzoo and come out of that bungalow and the door of the bungalow would be closed. The he would pay the namaz e Zuhr and till the namaz e Asr he would teach his disciples the lessons from spiritualism and Sufism. After the namaz he would mediatate and provide both external and internal attention and grace to the devotees. All the devotees of the city would be engrossed in meditation before him that time and those from outside the city would join him in meditate at that time from wherever they lived and hence they would also be benefitted. He would end meditation before dusk (Maghrib), perform fresh ablution (wuzoo) and, after the namaz of Maghrib, get himself engaged in teaching those dear ones who used to stay at his khanqah. Thus the door would be closed and nobody was allowed to enter so that there might be greater benefits of concentration and contemplation. The lamp would also be put off considering the its light of as obstacle. The devotees would be engrossed in meditation and Hazrat would enrich them with his grace. When the early part of the evening was over he would pay the namaz of Isha and thereafter take meal. Then he would leave and a servant carrying a lamp, Musli and Aaftaba would accompany him. He would be in solitude there. Nobody was allowed to go there. No one knows about his activities in the night time. But seeing his glorious and radiant face in the morning it seemed that he kept awakening in the night. In the month of Ramadhan his schedule of the night would change. He would stay at the ground floor instead of the upper floor and all the people present there would have the opportunity of getting his company in recitation of spells, meditation and contemplation etc.
This was the routine which he strictly followed both while staying somewhere and while traveling. Sometimes in the morning or in the evening he would enjoy riding on a hansom (bagghi) too. Apparently it looked that he was on a pleasure trip but actually he came out to benefit the people on the way through his extraordinary method of training.
To visit, serve and concentrate on the holy grave (mazaar) of Hazrat Makhdoom Shah Muhammad Munam Pakbaz was also included in his daily routine. In the solitude of night he would personally do the service of Hazrat’s mazaar, meditate there and get greatly benefitted by Hazrat’s grace.
His items also reflected his grace and charity. He usually ate reddish flattened rice (saathi chawal) that too some had peels on them and that was not even garbled or sifted and pulse (daal) without oil. Sometime he would take pickles. His evening meal was roti of the wheat flour which was not sieved and daal which was not oily. Sometimes qualia was also cooked for the devotees. Variety of dishes like Naan, sausage (kebab), cream (baalai), molasses (shira), basmati rice and qualia would be served on the dining sheet everyday for those who were present there as well as visitors and guests. This proved that contrary to the custom of the world he offered variety of dishes on his dining sheet for others but his food was dry, dour, ordinary and of low quality. It is also noteworthy that he wore costly clothes but his food was very ordinary.
Sometimes Roghani Roti and Kebab was cooked for his dear ones who were receiving spiritual training and food served to them was in accordance with their demand so that their interest in Sufism (spiritualism) might not be affected.
He was so particular and careful about Halal food that he hardly accepted invitation from anyone. Whenever he went to Danapur from Azimabad, he would not take food at anybody’s house.
His Character and clothes:
There was so much charity, grace and generosity in his behaviour that nobody departed from his assembly unhappy or dissatisfied. One who came crying would return smiling. One who came with defect in his faith would return from him with purity of faith. One who came with the feeling of dislike would return as a devotee. One who came there as seeker returned as giver and provider.
He refrained from going to the houses of the materialistic or worldly people and eating anything there. He not even liked to invite such people. But he used to meet one who came for the purpose of trade only during the time that was stipulated for business otherwise not.
His divine vision clearly understood the behaviour of the people he met. He always respected one who possessed the characteristics of asceticism (faqeeri) in him irrespective of his outfit. And he did not show any respect for one who was dressed like an ascetic (faqeer) but did not have such qualities.
After having received the certificate of Ijazah, Khilafah (caliphate) and permission of Rusd-o-Hidayah (guidance)he put on saintly attire. Seeing the excessive rush of devotees and followers he got attracted towards the Malamati style which had no attraction for the viewres and he prevented himself from being the centre of attraction for people. Hence, following elders, he used to put on kulah and khirqah only as reliquary (tabarruk) and usually wore costly loose knee length cloak (chogha) and shawl as the wealthy. As a result seeing him in that clothing and appearance the crowd of unwanted materialistic people got reduced and only the people with divine wisdom and internal consciousness came to him duteously and selflessly staking their lives.
Hazrat chose business as his source of bread and butter and personal expenditure but he had no shop or market. There was a bungalow, in his two-kattha residential plot, which he used at a particular time of day for the business of shawl. He also used to personally make flowers or art-work on some shawls. Hence handicraft and the business of shawl was the pure source of his income. He fully relied on Allah in business also and always remained contended and thankful. Thus he never accepted offerings from his caliphs, devotees and followers but he himself offered them help in times of need. And some (followers) got financial help from him on daily or monthly basis. He always showered mercy and help to the poverty-stricken and destitutes.
He not only denied to take a share from his paternal property but also disliked to touch it. He never accepted even a penny from the income (royal gifts) that came against that property or zamindari and enlivened the trait of having no passion except that of Allah. The author of “Akhbar-ul-Aulia”, Quazi Muhammad Ismail writes in this context:
“Aalahazrat did not accept offerings from anyone. Hoping to get rid of some problems or crisis, if someone offered him something he would declare it as hunda (inclusive agreement) and solve his problem. Then he would distribute that offering among those people who relied solely on Allah to keep their body and soul together. He treated even a bit of that amount as unlawful (Haram) for his family and himself.”
Although Aalahazrat used to remain very busy round the clock in teaching, preaching, training, guidance and search for halal income etc., yet he managed to find time for composition, editing and interpretation etc. Hence following is the brief introduction of some of his precious and memorable works of educational excellence:
Spread over 34 chapters (jawaher), this precious creation clearly and amply elaborates the working aspects of sufism. Jawahar-ul-Anwar, on one hand, is an extremely valuable blessing for the aspirants of Sufism and, on the other hand, it enjoys the status of authentic citation for the accomplished saints. Dozens of its manuscripts are safely available in different libraries and abbeys (khanqahs) of India which is a testimony to its popularity. Four of its manuscripts are available at Khanqah Munamia Quamaria and its Urdu version (translation) will be soon available for the readers (insha Allah : if Allah wills).
Besides Jawahir-ul-Anwar we have also come to know about some journals and creations but to throw light on them will only be supposition now.
Aalahazrat noted down and compiled the sermons and discourses of his preceptor (pir-o-murshid) Hazrat Khwaja Syed Shah Abul Barkat Abul Olai (Death 1256 Hijri). Its original form, with Urdu translation, was published by ‘Silsilah’ at Khanqah Munamia Quamaria, Meetanghat, Patna. Spread over 12 sessions (majlis) this collection of discourses is brief but highly important. In fact this book is based on the interrogation between the preacher and its compiler. It gives an overview of the situations faced by the learners and aspirants of spiritualism. It provides solutions to many problems that come across the people advancing on the path of truth and
reality, following which the aspirants can reach accomplishment. Date of compilation was not mentioned on the original copy of ‘Fayez-ul-Barkat’, the collection of discourses.
It is estimated that it might have been compiled between 1226 Hijri and 1230 Hijri. It was the period when Aalahazrat was rapidly advancing on the path of Sufism with the guidance of Hazrat Khwaja after Hazrat Hakim Shah Farhatullah Karim Chaki (R.A.) had passed away. It also seems that the schedule of writing daily proceedings (sermons) came to a break for some reason and could not advance further.
3. Risalah Murshidiya
Aalahazrat compiled the discourses of his preceptor Hazrat Hakim Shah Farhatullah alias Hassan Dost Karim Chaki as ‘Risala Murshidiya’. Its manuscripts are also adorning different libraries. This magazine is also under the process of translation and it will be published soon (insha Allah:If Allah wills)
4. Maktubat (Written communication, letters)
Aalahazrat also wrote letters to impart education and training to some of his caliphs and followers. A collection of his letters is also available at the library of Khanqah Munamia Quamaria.
5. Sharah Rubaiyat-e-Jami (A commentary of the quartets of Jami)
Aalahazrat had got ‘Faiz-e-Owaisi’ (Owaisi grace) from Maulana Abdur Rahman Jami. He used to recite these quartets in his congregations on several occasions and got their meaning recorded which has been compiled as ‘Sharah Rubaiyat-e- Jami’.
6. Malfoozat-e-Makhdoom Shah Hassan Ali
Hazrat Makhdoom Shah Hassan Ali (death- 1224 Hijri) was the preceptor (Pir-o-Murshid) of Aalahazrat’s preceptor, Hazrat Hakim Shah Farhatullah Karim Chaki. Aalahazrat also had the privilege of his accompaniment. At the time of his death Aalahazrat was also present before him along with his preceptor. He has written an eye witness account of that time. Its manuscripts are also available at different libraries. The translation of this Malfooz (collection of discourses) together with that of ‘Maktubat-e-Shah Hassan Ali’ has also been completed and ill be published soon. (Insha Allah: If Allah wills)
7. His attachment to poetry and verses
Aalahazrat’s collection of Urdu or Persian poems (diwan) has not yet been found but his Urdu and Persian Ghazals (poems) are found in different diaries which testifies his attachment to pure poetry. His literary pseudonym (takhallus) was ‘Faraque’ (absence) and he usually wrote in his poems on the theme of ‘Ilm-e-Tauheed’ (the knowledge of oneness of Allah).
Despite his patience and endurance, many superhuman acts or miracles have manifested from him on several occasions. The compiler of ‘Israr-e Quamaria’, Hazrat Syed Shah Ata Hussain Fani, has clearly mentioned about it in “Kaifiyat-ul-Aarfeen”.
His affinity with the contemporary people:
Aalahazrat had very sweet and intimate acquaintance with his contemporary scholars and mashayekhs. Having shifted from Phulwarisharif, and
settling at Azimabad, when the Mojibi Emadi family after staying at different places finally got established at the present Mangal Talab and old Shah Mattha ki Gadhi in around 1238 Hijri and founded the khanqah, Hazrat Maulana Shah Nasirul Haque Emadi virtually reorganized the Emadia order. And after his childless death his own brother, Hazrat Maulana Shah Ali Amirul Haque became the inheritor (Sajjada Nashin) of Emadia order. JanabSyed Badrul Hassan, the grandson (maternal) and disciple (murid) of Hazrat Shah Ali Amirul Haque writes in his autobiography:
” Hazrat Munam Pak’s (R.A) khanqah and seat (gaddi) is at Meetanghat. Seeing which it seems that it is ancient and dates back to the imperial period. His grave (mazar) is close to the premises of the mosque. He was a great and miraculous Sufi saint of the Abul Olaiya order. The writer has not seen the ancient saints. From many great ancestors, I used to hear praises about Shah Abul Barkat and Shah Quamruddin Saheb. They were the Sufi saints of this clan. The writer saw Shah Azizuddin Saheb on this seat. In fact he was a brave young man and he possessed the divinity of a saint. (page 8, epilogue)
Aalahazrat used to go to Khanqah Mojibia at Phulwarisharif when Hazrat Shah Nematullah Quadri was the Sajjada Nashin there. After him Aalahazrat had very intimate association with Hazrad Maulana Shah Abul Hassan Fard Phulwarwi. When Aalahazrat went to Phulwarisharif on some occasion, he used to meet both of these people. He also attended the leading urs celebrations there. The son of the Sajjada Nashin of Khanqah Mojibia, phulwarisharif, his dear ones and disciples (murids) also used to come to have the privilege of meeting Aalahazrat at Khanqah Munamia, Meetanghat and Bargah-e- Ishque. They also attended different urs celebrations there. Aalahazrat also attended the ‘Turban Offering Ceremony’ (dastar of sajjadgi) of Hazrat ‘Fard’ at Khanqah Mojibia and on that occasion Hazrat Nematullah had given distinct evidence of internal power of disposal (tasarruf-e-batini) and posthumous power of disposal (tasrruf baad-al-isaal). The verses written by Hazrat ‘Fard’ on the demise of Aalahazrat also depict his love and reverence for Aalahazrat.
Hazrat Shah Tikiya, the eminent theopathetic saint (majzoob) of Patna used to be engrossed, isolated from the world, in the memory of the supreme spirit, Allah, by the roadside near Nauzar Katra and did not even care about covering the body with clothes. But whenever Aalahazrat passed from that side he used to say restlessly before his arrival:
“Bring clothes, the man is coming.” (Vstra laao, mardana aa raha hai.)
After his body was covered, Aalahazrat would reach there and both of them would stare at each other silently for sometime and after the departure of Aalahazrat from there he would again throw way his clothes.
After the death of Aalahazrat, when the compiler of Israr-e-Quamaria, Hazrat Syed Shah Ata Hussain Fani Munami, was returning from the program of Chehlum of Aalahazrat and passed by Hazrat Shah Tikiya at Nauzar Katra, he called him and said:
“The co-wife has gone. Nothing can happen from me now.”
(Sautan chala gaya. Ab mujhse kuch nahin ho sakta.”
Hazrat Fani said that Hazrat Shah Tikiya Shah wept a lot and died on the same date after one year, 22 Shaban 1256 Hijri. Aalahazrat said good bye to this world at the age of 52 after completing the night of 20th Shaban-ul-Muazzam and right at the time of sunrise. As per his will he was put to grave in the premises of Mulla Meetan’s mosque in the vicinity of Hazrat Qutub-al-Alam Syedena Makhdoom Munam Pak. The year of death as ascertained from the verse of Khwaja Hussain Ali Khan is 1255 Hijri.
The list of his accomplished caliphs, who had obtained initiation (bayeat) from somewhere else but attained perfection in Sufism under his training and guidance, is very long. Some representatives were those whose training remained incomplete because they died in the life-span of Aalahazrat. Names of some of his leading and celebrated representatives are as follows:
- Hazrat Maulana Syed Shah Mubarak Hussain Munami (Death 1273 Hijri)
- Hazrat Syed Shah Muhammad Quasim Danapuri (1281 Hijri)
- Hazrat Syed Shah Ata Hussain Fani Danapuri cum Gayawi (1311 Hijri)
- Hazrat Khwaja Shah Lutf Ali (Death 1260 Hijri)
- Hazrat Khwaja Wajhullah Abul Olai (Death 1266 Hijri)
- Hazrat Maulana Alimuddin Balkhi ( Death 1278 Hijri)
- Hazrat Syed Shah Muhammad Ghulam Hussain Abul Faiyaz (Death 1279 Hijri)
- Hazrat Syed Shah Muhammad Hassan alias Syed Mian Raipuri (Death 1248 Hijri)
- Hazrat Syed Shah Moneeruddin Balkhi (Death 1252 Hijri)
- Hazrat Syed Shah Jalaluddin Kasarwi (Death 1270 Hijri)
- Hazrat syed Shah Amjad Hussain Balkhi
- Hazrat Khwaja Sultan Jaan
- Hazrat Khwaja Miran Jaan
- Hazrat Khwaja Imamuddin (Death 1254 Hijri)
- Hazrat Shah Muhammad Hussain Mohiuddin Nagri
- Hazrat Hafiz Jamaluddin Jalisari
- Hazrat Shah Amanullah Danapuri
- Hazrat Sahebdad Khan
- Hazrat Shaikh Ghulam Muhammad alias Shaikh Muharrir
- Hazrat Faiz ali Khan
- Hazrat Khwaja Jaan
- Hazrat Syed Shah Ali Hussain Danapuri
- Hazrat Syed Shah Mardaan Ali
- Hazrat Syed Shah Muhammad Sajjad Danapuri
- Hazrat Syed Shah Ali Ahmad Balkhi
- Hazrat Syed Shah Muhammad Wajid Danapuri
- Hazrat Syed Shah Jamaluddin Danapuri (Death 1250 Hijri)
- Hazrat Hakim Syed Shah Murad Ali Danapuri (Death 1260 Hijri)
The holy seat of his sacred Sajjadgi was adorned by his son Hazrat Maulana Syed Shah Fakhruddin Hussain popularly known as Mubarak Hussain Munami. Hazrat Hakim Shah Muhammad Shoaib Phulwarwi wrote about his Successorship (sajjadgi) in his “Tajalliyat-ul-Anwaar” (Manuscript, page 304-305, Part 1)
The reason for reaching the title of Inheritance of Hazrat Makhdoom Munam Pak’s shrine to his family, that I have heard from my elders, is as follows:
“It is said that the crisis of successorship after the death of Hazrat Makhdoom Munam Pak became very serious because all his caliphs had attained accomplishment in the life-time of his preceptor (murshid). Each of them was a great personality and almost everybody had formed a group. So it was not strange about this matter to become be topic of discussion in public. So comprehending the seriousness of the matter Hazrat Ruknuddin Ishque, who was confidant and dear to all and also respected by Hazrat Munam Pak for being the grandson of his preceptor (peer) Shah Farhad, chose a young man himself from the group of representatives. And on the occasion of the Fatiha-e-Chaharum of Hazrat Munam Pak, when everybody looked around in perplexity, Hazrat Ishque adorned Hazrat Khwaja Hassan Raza Raipuri with attire (Khiqah) relics (tabarrukat) of Makhdoom Saheb and declared him as the successorn (Sajjada Nashin).
Although Hazrat Khwaja Hassan Raza was not ready to discharge that responsibility, yet he could not deny the selection of Hazrat Ishque and other representatives of Hazrat Makhdoom Saheb. Finally he had to accept. Hazrat Khwaja Hassan Raza also stayed permanently at the Aastana-e-Munamia (shrine of Hazrat Munam Pak) in Patna as long as Hazrat Ishque was alive, but after his death he started living more at Raipura, Fatuha. It was so to some extent because of his requirement at Raipur Khanqah and also because he experienced loneliness after the death of Hazrat Ishque. Silence spread all around Aastana Munamia those days. Assaying the situation Hazrat Khwaja Abul Barkat took over the management of Aastana-e-Munamia and started duly organizing urs celebrations and other programs. After sometime when Hazrat Khwaja Abul Barkat had to leave for Gwalior, this resposibility was handed over to Hazrat Syed Shah Quamruddin Hussain. He discharged this responsibility throughout his life. After the death of Hazrat Shah Quamruddin, his son Hazrat Syed Shah Fakhruddin alias Mubarak Hussain was appointed as his successor. Apart from his personal qualities and contemporaries, Hazrat had also got favours from almost all the representatives of the celebrated orders who had served Makdoom Saheb’s shrine as Sajjada, patron or guardian.
Hazrat Syed Shah Fakhruddin had got Bayeat, Ijazah and Khilafah primarily from his grandfather Hazrat Shah Shamsuddin Hussain, who got from Maulana Khwaja Hassan Raza, who got from Hazrat Munam Pak.
Hazrat Syed Shah Fakhruddin Hussain’s second chain of connection was through his father Hazrat Shah Quamruddin Hussain, who had it through Khwaja Abul Barkat, who had it through Hazrat Ishque, who had it through Makhdoom Munam Pak
Third chain came to Hazrat Shah Quamruddin Hussain through Hakim Shah Farhatullah Chhaprawi Karim Chaki, who got through Hazrat Hassan Ali, who got through Hazrat Munam Pak.
These three great personalities were the greatest among the representatives of Hazrat Munam pak. Orders of these people are still prevalent. Owing to balanced inclusion of the graces of all the three great representatives of Hazrat Makhdoom Munam Pak in him, Hazrat Shah Fakhruddin Saheb possessed all the qualities of successorship (Sajjadgi). Hence, due to this reason his nomination as the successor of Hazrat Munam pak was logical.
Hazrat Syed Shah Tajammul Hussain Raipuri had also transferred all the authorities of successorship (Sajjadgi) to Hazrat Syed Shah Mubarak Hussain Munami Saheb. Hence the successorship of three great personalites i.e. Hazrat Abdul Mannan Quadri Dehlavi cum Azimabadi, Hazrat Makhdoom Shah Muhammad Munam Pak and Aalahazrat Syed Shah Quamruddin Hussain Munami Saheb, had collected in his authority.
Aap ke waalid ka naam Hazrat Sayyed Shaah Shams-ud-deen Husain Danapuri bin Sayyed Waliullāh rahmatullāhi alaihi hai.
Aap Husaini saadaat hain.
Aap ke naana Hazrat Abdul Mannaan Qaadri rahmatullāhi alaihi ne apne wisaal se pehle apna amaama aur kitaaben apni saahabzaadi ko ata farmai aur irshaad farmaaya ‘Mera khaandaan meri is beti ke zariye munawwar hoga aur is ke yaha jo farzand aayega wo ek roshan sitaara hoga.’
Aap Hazrat Shaah Mazhar Husain Munemi rahmatullāhi alaihi ke mureed aur khalifa hain.
Aap se ‘Munemi Qamari’ silsila jaari hai.
Aap ke khulfa :
(1) (Aap ke saahabzaade) Hazrat Makhdoom Sayyed Shaah Fakhr-ud-deen Mubarak Husain Munemi Danapuri rahmatullāhi alaihi (Sajjaada nasheen)
(2) Hazrat Sayyed Shaah Muhammad Ahsaan Mian Munemi Raipuri rahmatullāhi alaihi
(3) Hazrat Shaah Muhammad Qaasim Danapuri rahmatullāhi alaihi
(4) Hazrat Shaah Ata Husain Faani Abdur Razzaaq Chishti rahmatullāhi alaihi (Gaya, Bihar)
Aap ka wisaal 20 Sha’abaan 1256 Hijri (October 1840 A.D.) ko hua.
Aap ka mazaar Patna (Bihar) me Jaama masjid ke bagal me hai.
ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me
Aur Hazrat Sayyed Shaah Qamar-ud-deen Husain Munemi rahmatullāhi alaihi aur tamaam Auliya Allāh ke waseele se
Sab ko mukammal ishq e Rasool ata farmae aur Sab ke Eimaan ki hifaazat farmae aur Sab ko nek amal karne ki taufiq ata farmae.
Aur Sab ko dunya wa aakhirat me kaamyaabi ata farmae aur Sab ki nek jaa’iz muraado ko puri farmae.