An objective study of Indian Sufi literature, surprisingly enough, reveals that many early Islamic figures of India who were spiritually-inclined and inspired by Sufism, are mistakenly taken today as the ideologues of Wahhabism in India. Regrettably, our collective negligence and intellectual stagnation have concealed the pioneering contributions of great Indian mystics in the pursuit of spiritual enlightenment, human welfare and common goodwill. Those loudly claiming to represent the Sawad-Azam (mainstream Muslims) should take cognizance of the worrying fact that a large part of the Indian Sufis’ literature has not yet been published and is in the shape of manuscripts for ages. And that is precisely why they are misrepresented and sometimes defamed by the present-day ignoramuses.
One such instance is Imam of Ahle Sunnah (Sunni Muslims), Shaikh Abdul Haque Muhaddith Dehlvi (958-1052A.H), one of the leading Islamic scholars of the 11th century. An epoch-making personage well-versed in the sciences of Islam and practices of Sufism, Shaikh Dehlvi rendered historical contributions to the revival and renewal of faith as well as spiritual guidance of the Indian Muslims. It would be no exaggeration to state that from the early 11th century till the late 13th century, almost all remarkable works and researches on the classical Islamic sciences in India were a result of rigorous intellectual efforts and endeavours made by Shaikh Abdul Haque Muhaddith Dehlvi.
Shaikh Muhaddith Dehlvi, whom many eminent historians consider “the pioneer of the Islamic literature in Indian subcontinent”, greatly excelled in the sciences of the Rivayat and Dirayat (narration and critical appreciation) and al-Jarh wat-Ta’deel (criticism and praise) of the Hadiths. He was the son of Shaikh Saifuddin Turk Bukhari and spiritual devotee (Mureed) of Hazrat Syed Musa Gilani Quadri. Because of his deep association with Sufism and mastery over Islamic sciences, he was a source of inspiration for the Muslims of the undivided Indian subcontinent, and is venerated today by the Sufi-lovers, particularly in Delhi. Shaikh Dehlvi undertook the Hajj, pilgrimage to Makkah in 996H and remained there for a couple of years to learn from the then spiritually-inclined Ulema of Haramain Shareefain (Makkah and Madina). He spent most of his time in the Hijaz with Shaikh Muttaqi who spiritually mentored him. Thus, he excelled in the Islamic sciences and the practices of Sufism under the patronage of the early Sufis of the Hijaz.
Shaikh Muhaddith Dehlvi was not merely a Sufi practitioner but also an authoritative Islamic scholar, prolific writer, commentator of the Qur’an and a profound critic of the Hadith narrations. Imbued with the spiritual teachings of the Islamic mystics like, he wrote 116 books on faith, Islamic sciences and spirituality. Among his widely circulated and greatly acclaimed works on Islamic sciences and particularly mysticism are: “Ash’at al-Lam’at (a scholarly critical commentary on the Hadiths of the Mishkat), “Tareekh al-Madina” (classical work on Islamic history), “Madarij an-Nabuwat” (a seminal work on the Prophethood and its attributes), “Akhbar ul Akhyar” (an incredibly comprehensive contribution to documenting the history of South Asian mysticism), “Zad ul Muttaqeen fi Suluk Tariq al Yaqeen” (the spiritual teachings of Shaikh Ali Muttaqi and his disciple Shaikh Abdul Wahhab bin Waliullah Muttaqi, both are Indian mystics who migrated to Makkah) and “Takmeel ul Iman” (a book candidly explaining the crucial Islamic doctrines in particular and the concepts of Ilm ul Kalam or science of theological discourse in general).
In his writings, Shaikh Dehlvi often dwelled on the comparison between “knowledge of philosophy” and “understanding of faith” while explaining the rational concepts of Ilm ul Kalam at the same time. This helped many to take deep scholarly insights into the Sufi doctrines. He also gave paramount importance to reconciliation between the Qur’anic injunctions and mystical precepts.
Shahaikh Dehlvi also translated into Persian numerous gems of Islamic and mystical literature. For instance, he rendered into Persian the historical document of mystical discourses “Futuh al Ghaib” (knowledge of the unseen) delivered by Shaikh Muhiyuddin Abdul Qadir Jilani, who established the Quadria Sufi order.
Elaborating on the Sufi practice of Zikr-e-Jali (loud mystical chanting), Shaikh Muhaddith Dehlvi writes:
“Undoubtedly, loud Zikr is permissible. One of the proofs is that Almighty God himself proclaims: ‘Remember God as you used to remember your forefathers'” (Ash’atul Lam’aat, Vol. 2, pg. 278). This is a mystical explanation to the Qur’anic verse: “Then, when you have finished your prayer, remember Allah standing, sitting and lying on your sides”. (Surah an-Nisa: 103)
There is a tradition attributed to the Prophet Muhammad (pbuh): When the beloved Prophet (peace be upon him) uttered the salutations at the end of his prayer, he used to loudly say the words of Kalimah “La Ilaha Illalahu Wahdahu La Sharika Lahu” (Mishkaat, pg. 88). Sufis referred to this portion of the Kalimah as a proof on the beautiful doctrine of Wahdatul Wajud (unity of existence). In his commentary on this prophetic tradition, Shaikh Dehlvi relates: “This Hadith is a categorical proof that Prophet (peace be upon him) used to perform the Zikr-e-Jali”. (Ash’atul Lam’aat, Vol. 1, pg. 419)
As Sufi mystics have hearts filled with the deepest love for the Prophet Muhammad (pbuh) after the Almighty Allah, Shaikh Dehlvi also got one. His inseparable spiritual attachment with the Prophet (pbuh) can be gauged from his beautiful way of devotion to God that he describes in his own words. In his prayers, he often invoked to Allah: “O Lord! I do not have any such deeds that I can offer in your mighty court. I remained prone to sins and misdeeds all my life. However, this humble servant has an act of virtue that can be offered to you in order to seek your mercy. That is; my salutations on your beloved Prophet (peace be upon him) that I regularly offer with honesty and integrity in standing position, in the blessed gatherings of Meelad celebration.” (Akhbar ul Akhyaar, Page: 644)
This is substantial and irrefutable evidence that Shaikh Abdul Haque Dehlvi endorsed the Sufi practice of celebrating the Prophet’s birthday which is known as Meelad in the Indian subcontinent and Mawlid in other parts of the Muslim world. In support of this Sufi practice, Shaikh Muhaddith Dehlvi penned down numerous pages in a number of his mystical books. For instance, he writes in his book on the authenticated prophetic traditions titled ‘Ma Sabata Min as-Sunnah’: “Muslims have always celebrated Meelad functions in the month of Rabi ul Awwal. They always gave charities in the days and nights of this month and expressed their gratitude and great gusto. This is a common practice of Muslims that they observe with the special mention of the glorious incidents related to the birth of Prophet Muhammad (peace be upon him).” (Ma Sabata Min as-Sunnah, Page 82, Published by Qaiyyumi Press, Kanpur, August 1923)
Referring to the night of the holy Prophet’s birth, he further elaborates: “I would rather say that the night when the holy Prophet (pbuh) was born is certainly superior to Lailat-ul-Qadr (the night of the power when the Qur’anic revelations commenced). For the night of his birth is the blessed night when his existence was manifested in this world and Lailat -ul Qadr is a night that was bestowed upon him as a gift. So, the night which has the blessings of the Prophet’s birth is definitely more blessed than the night which is blessed because angels descend on it. Moreover, Lailat-ul-Qadr is a blessing only for the Ummat-e-Muhammadi (community of the Prophet Muhammad pbuh) but the night of his birth is a blessing for all human beings (irrespective of faith and creed), because the Prophet (pbuh) was sent down as a mercy to all the worlds. And it is through him that God completed His blessings on all His creations both in heavens and the earth.” (ibid)
In his assertion to validate the practice of the Meelad celebration, Shaikh Dehlvi has beautifully enumerated the incident of Abu Lahab’s relief on setting free his female slave Thuwaibha who brought him the glad news of the Prophet’s birth. He dwells on it: “This incident is a clear proof in support of those who celebrate Meelad by rejoicing and giving in charity on the night of the holy Prophet’s birth (peace be upon him). On the 12th of Rabi-ul-Awwal, People of Makkah (in Shaikh Dehlvi’s time) assemble at the house in which the Prophet (pbuh) was born. Because Prophet was his nephew, Abu Lahab set free Suabia and, therefore, he has been receiving, in spite of being a disbeliever, the benefits of rejoicing in his grave every Monday. Imagine how much more blessing would be showered on those who believe the Prophet (pbuh) as the beloved of God and His true messenger, and celebrate the Meelad regularly.” (Madarijun Nabuwwat, Vol. 2, Page: 34, Ziaul Quran Publication, also in Madarijun Nabuwwat, Vol. 2, Page: 14/19)
Shaikh Abdul Haque Muhaddith Dehlvi met his lord on the 21st of Rabi-ul-Awal, 1052 AH (1642 C.E) at the age of 94. It was the era of Shahjahan’s rule in India. His shrine is situated in the famous area of Mehrauli in Delhi. The main mausoleum is in the centre and is surrounded by the tombs of many Sufi mystics buried there.
Ghulam Rasool Dehlvi is a classical Islamic scholar. He has graduated from a leading Islamic seminary of India, Jamia Amjadia Rizvia (Mau, U.P.), acquired Diploma in Qur’anic Arabic from Al-Jamiat ul Islamia, Faizabad, U.P., and Certificate in Uloom ul Hadith from Al-Azhar Institute of Islamic Studies, Badaun, U.P. He has also graduated in Arabic (Hons) and is pursuing his M. A. in Comparative Religion from Jamia Millia Islamia, New Delhi.
He was born in 1551 (958 AH) in Delhi, hence the suffix Dehlavi to his name. He went on become a noted writer in Arabic and Persian, who won favour from both Mughal Emperors, Jahangir (r.1605-28) and Shah Jahan (r.1628-58), and in time became a respected scholar on Islam. His ancestors were natives of Bokhara, and later while visiting Delhi was ennobled and attached to the Mughal Royal Court at Delhi. His father too made a name for himself in the courts.
In 996 AH, 1587 CE, he made the pilgrimage to Mecca, where he stayed remained for the next two years studying the Prophetic traditions (Hadith) and Sufism under various noted scholars. Upon his return to Delhi, he taught for half a century, and authored more than 100 works(he wrote more than 1000 books in total), noted among them a history of Medina, a biography of Muhammad, and a work on the lives of saints. He died in Delhi, in 1642 (1052 AH), and has over 40 works to his name.
His mausoleum, today exists at the edge of Hauz-i-Shamsi near Qutub Minar, Mehrauli, Delhi.
Abdulhaq Haqqi Muhaddith Dehlavi-> Noorul Haq Mashriki Muhaddith Dehlavi-> Nurullah Muhaddith Dehlavi-> Muhibullah-> Noorulhaq-> Muhibul haq Shahi Mufti of Delhi-> Nizamuddin Tarbiyat Khan Aataliq of Crown Prince of Shah Alam Emperor of India-> Khan Bhahadur Ikramuddin Shahi Mufti Sadr-e-Amin Delhi-> Khan Sahib Ehsanul Haq-> Khan Bhahadur Anwarul Haq Mir Munshi Rajputana-> Khan Bhahadur Salamul Haq Post Master General (d. 1931)->1. Khan Sahib Salim Ul Haq (eldest son d. 1970, Lahore, Pakistan) 2. Tasneemul Haq (youngest son)-> Abdulhaq Farhan Dehlavi( Living lone Descendant from The Muftiwallan Branch of Delhi)at Delhi
“Akhbar al Akhyar”, 16th Century. Urdu Edition 1990.
Sharh Mishkat Shareef known as Ashatul Lam’at
Perfection of Faith (Translation), Adam Publishers.
Tārīh-i Haqqī (The History by Haqq). General history of South Asia from the time of the Ğūrids to the 42nd year of Mughal Emperor Akbar’s reign (1005/1596-7).
Takmeel-Ul-Iman (Farsi) – Book regarding beliefs of Suni Muslims.
He was descendent of Agha Muhammad Turk who came to Subcontinent from Bukhara.
“Aashoora” – A book containing 16-17 pages written on the day of Aashoora
“Taeede Hanafi Mazhab” – book written on Hanafi Madhab
Tohfa Ithna Ashari
Taaruf Fiqh o Tasawwuff
Zubdat-ul-Aasaar Talkhees Bahjat-ul-Asraar
Sharah Fatooh Ul Ghaib
Milad e Rasool e Azam
Tareekh e Madina
Aap ki wilaadat 958 Hijri (1551 A.D.) me Delhi me hui.
Aap ke waalid ka naam Hazrat Shaikh Saif-ud-deen Turk Bukhari bin Shaikh Sa’adullāh rahmatullāhi alaihi hai.
Aap ke par-daada Agha Muhammad Turk Bukhara se Delhi aaye the.
Bachpan se hi Aap ko Ilm e deen sikhne ka bada shauq tha.
Aap ko khel-kood ya sair-tafreeh me waqt zaaya karna pasand nahi tha.
Aap ne apne waalid se Qur’an majeed ki ta’aleem 3 mahine me mukammal ki aur is ke baad Haafize Qur’an hue.
Aap din aur raat me zyada waqt padhne aur likhne me guzaarte.
988 Hijri (1581 A.D.) me Mughal baadshaah Akbar ne sab mazhab ko milaakar Deen-e-Ilāhi banaaya to Aap ne use maanne se inkaar kiya aur farmaya ke ‘Sirf deene Islaam hi sahi hai.’
995 Hijri (1586 A.D.) me Aap Ahmedabad tashreef le gaye to Hazrat Sayyed Shaah Wajeeh-ud-deen Alwi Gujrati rahmatullāhi alaihi ki khidmat me rehkar faiz haasil kiya aur azkaar o ashgaal ki ta’aleem haasil ki.
996 Hijri (1587 A.D.) me Aap Hajj ke liye gaye.
Aur phir Aap ne 3 saal se zyada majeed ta’aleem ke liye Makka aur Madeena shareef qayaam kiya.
Is dauraan Aap 4 martaba khwaab me Huzoor sallallāhu alaihi wa sallam ki ziyarat se musharraf hue.
Makka mukarrama me Aap Shaikh Abdul Wahaab Muttaqi rahmatullāhi alaihi ke saath Shaikh Ali Muttaqi rahmatullāhi alaihi ke mazaar par jaaya karte the. Ek roz Aap tanha Shaikh Ali Muttaqi ke mazaar par gaye aur iltija ki.
Chunaanche ek raat Aap ne khwaab me dekha ke Shaikh Ali Muttaqi Masjid e Haraam me Maqaam e Hanafi me (jaha par Hanafi Imaam namaaz padhaate the) ek takht par baithe hue hain aur aap un ke saamne khade hue hain. Aap ne arz kiya ke ‘Main Aap ke khalifa Shaikh Abdul Wahaab Muttaqi ki sohbat me rehta hu. Aap bara e karam un se shifaarish kar dijiye ke wo meri jaanib mutawwajeh ho aur mujh par zyada meharbaani farmaayen.’ Hazrat ne farmaaya ‘Mutmaeen raho. Aap ka matlab pura ho jaayega.’
Aap ne Shaikh Abdul Wahaab Muttaqi rahmatullāhi alaihi se Hadeeṡ, Tasawwuf aur dusre uloom ki ta’aleem haasil ki.
Madeena munawwara me haazri ke liye Aap nange paav tashreef le jaate.
Is ke baad Aap ne Hindustan waapas aakar ta’aleem aur tadrees shuru ki.
Aap ne khaanqaah aur madrasa wa taameer ki jis me talba ko rehne ka intazaam kiya.
1001 Hijri (1592 A.D.) me Aap ne Hazrat Moosā Shaheed Multani Qaadri rahmatullāhi alaihi se bai’at ki.
Hazrat Ghauṡ e aazam Shaikh Sayyed Abdul Qaadir Jeelaani radiy-Allāhu ta’ala anhu ne khwaab me tashreef laakar Aap ko faiz ata farmaaya aur bashaarat farmaai ke ‘Buzurg khwaahi shud (Tu buzurg ho gaya).
Aap ne taqreeban 60 kitaaben likhi hain.
Aap ki mashhoor kitaaben :
(1) Ash’at-ul-Lam’at (Sharah e Mishkaat Shareef)
(4) Akhbaar-ul-Akhyaar (Auliya e Hindustan ka bayaan)
(8) Fahras-at-Tawaaleef (Arabi)
(9) Mo’min ke maah o saal.
Is ke ilaawa Aap ne bahot saari Nazmen bhi likhi hain.
Aap ke 3 saahabzaade hain.
Aap Hazrat Sayyed Moosā Shaheed Qaadri Multani rahmatullāhi alaihi ke mureed aur khalifa hain.
Hazrat Shaikh Abdul Wahaab Muttaqi Qaadri rahmatullāhi alaihi ne bhi Aap ko khilaafat ata farmai hai.
Aap ke khulfa :
(1) (Aap ke saahabzaade) Hazrat Shaikh Noor-ul-Haq rahmatullāhi alaihi,
(2) Hazrat Allama Haidar bin Firoz Kashmiri rahmatullāhi alaihi.
Wisaal se pehle Aap ne wasiyat farmai ke ‘Meri qabr ke sarhaane taaq bana kar us me Shajarah rakh diya jaaye aur meri qabr par mote harfo me wo ibarat likh di jaaye jo mere waalid e mukarram Shaikh Saif-ud-deen rahmatullāhi alaihi Ke kafan par likhi gai thi : ALLĀH mera Rab hai, Huzoor Mohammadur Rasool-Allāh sallallāhu alaihi wa sallam mere Nabi hain aur Huzoor Shaikh Sayyed Muhiy-ud-deen Abdul Qaadir Jeelaani radiy-Allāhu ta’ala anhu mere Shaikh hain.’
Aap ka wisaal 21 Rabi ul Awwal 1052 Hijri (19 June 1642 A.D.) ko hua.
Aap ka mazaar Mehrauli, Delhi me Qutub Minar ke qareeb hai.
ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me
Aur Hazrat Shaikh Abdul Haq Mohaddeeṡ Dehlawi rahmatullāhi alaihi aur 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.