Darbar Hazrat Bahauddin Zakariya in Multan
Hazrat Sheikh Bahauddin Zakariya Suhrawardi was the leading Sufi saint of his time in North Western India and belonged to well known Suhrawardi silsila originating in Baghdad. He was a contemporary of Hazrat Baba Fariduddin Ganjshakar of Ajodhan and Hazrat Khwaja Qutbuddin Bakhtiar Kaki of Delhi. All three great saints had a close friendship and mutual regard for each other.
Family & Lineage:
He was Quraishi, Asadi, and Hashimi and is said to have belonged to the house of Aswad, son of Muttabb, son of Asad.It is also related that he traced his descent from Asad Qurshi, who was one of the forefathers of Hazrat Ali son-in-law of the Holy Prophet Mohammad ﷺ. He also traced his descent from Asad, son of Hashim. Some have thus referred to him as “Quraishi-ul-Asadi.”
His grandfather, Shaikh Kamaluddin Ali Shah, migrated from Mecca to Khwarezm and then to Kot Karor near Multan in 200 AH where they settled down permanently. His father, Shaikh Wajihuddin, married Bibi Fatima, the daughter of Maulana Husamuddin Tirmizi who had settled in Kot Karor. Other sources relate that Bibi Fatima was the daughter of Hazrat Shaikh Isa, who was a descendant of Hazrat Shaikh Abdul Qadir Jilani and was married to Shaikh Wajihuddin when he travelled to a city called Hama.He lived there for sometime before returning to Kote Karror. According to certain chroniclers, his mother is said to be the sister of the mother of Hazrat Baba Fariduddin Ganjshakar.
Hazrat Bahauddin Zakariya was born in the morning on Friday the twenty-seventh of Ramazan in 566 AH in Kot Karor. Others record his year of birth as 587AH/1192AD – the year when Hazrat Khwaja Moinuddin Chishti arrived in Ajmer
Early life and education:
Hazrat Bahauddin Zakariya was born a wali. From his childhood he showed signs of spiritual greatness as if marked out for a great spiritual destiny. It is said that when his father recited the Holy Quran, he would abandon his milk and listen to the recitation of the verses of the Holy Quran very respectfully and attentively. He committed the Holy Quran to memory at the age of seven and also learnt the seven rhythmic methods of reciting it. At the age of twelve he lost his father, Hazrat Khwaja Wajihuddin. After his father’s death he went to Khorasan, and there engaged in acquiring the outward knowledge and in attaining the inward graces for a period of seven years. He then went to Bukhara to complete his education. There he was nicknamed “Bahauddin Firishta” (angel) for his gentle nature and obedience. Having finished with his course, he went to Mecca & Medina for Hajj where he stayed for five years and studied the hadith from a distinguished muhaddith Shaykh Kamaluddin Muhammad Yamani from whom he received a sanad i.e., a formal authorization, to teach hadith. From Medina, he went to Jerusalem, and from there to Baghdad.
Initiation into the Sufi Order:
When in Baghdad, he heard a great deal about the name, fame, and spiritual attainments of Hazrat Shaikh Shihabuddin Suhrawardi and wanted to be his spiritual disciple. After reaching Baghdad he indeed became his disciple. Sheikh Bahauddin was so receptive to spiritual teachings that it took him a mere 17 days to grasp the entire spiritual course. He had khilafat conferred upon him within such a short period that the other disciples felt jealous, for they had not been able to achieve this even after many years of training under the Sheikh. When the Sheikh learnt of their complaint, he explained that Hazrat Bahauddin was like dry wood that caught fire immediately, whereas they were like wet wood that takes time to catch fire.
Before having khilafat conferred upon him, Hazrat Bahauddin dreamt of a house of light in which the Holy Prophet Mohammed ﷺ was seated with his spiritual guide Hazrat Sheikh Shihabuddin Umar Suhrawardi standing respectfully in his presence. There was a rope upon which several robes were hung. He was summoned by Hazrat Shihabuddin who took him by the hand and presented him to the Holy Prophet ﷺ. The Holy Prophet ﷺ pointed to a certain robe and said: “O, Umar, take this robe and give it to Sheikh Bahauddin to wear. He took the robe from where it was hung and asked Hazrat Bahauddin to wear it, which he did before bowing down and touching the blessed feet of the Holy Prophet ﷺ.
When he awoke, he was summoned by Hazrat Shihabuddin the following morning. When he entered the house, he found it mirrored that which he had seen in his dream the previous night. His spiritual guide and teacher asked him to come close to him took the same robe from the hanger that had been pointed out by the Holy Prophet ﷺ}. Hazrat Shihabuddin adorned Hazrat Bahauddin with the robe upon saying:“
These robes belong to the Holy Prophet ﷺ. I can only confer these robes upon someone through the permission of the Holy Prophet ﷺ, as you yourself witnessed in your dream last night.
Departure from Baghdad
Hazrat Bahauddin was directed by his Sheikh to return to the subcontinent and settle in Multan to spread the teachings received from him. He was accompanied by Hazrat Sheikh Jalaluddin Tabrizi, who was nominated to work in Bengal. When they reached Neshapur, Shaikh Jalaluddin Tabrizi went to meet Hazrat Fariduddin Attar. On his return, Hazrat Bahauddin Zakariya asked him who he considered was the best among the dervishes.
He replied: “Undoubtedly Hazrat Fariduddin Attar is the best.” Hazrat Bahauddin Zakariya then asked him about the conversation he had with Hazrat Fariduddin Attar. He replied that as soon as Hazrat Fariduddin Attar saw him, he inquired as to where the dervish had come from, to which he replied that he had come from Baghdad. Hazrat Fariduddin Attar then inquired which dervish was most absorbed in the remembrance of God. He said that he did not reply and had remained silent. Hazrat Bahauddin Zakariya suggested that rather than remaining silent he should have replied, mentioning the name of Hazrat Sheikh Shihabuddin Suhrawardi. Hazrat Jalaluddin Tabrizi then said that the great respect he had for Hazrat Fariduddin Attar had so greatly overwhelmed him that he forgot to mention his name. This annoyed Hazrat Zakariya before they parted ways in Neshapur.
Arrival in Multan
After an arduous journey, he eventually reached Multan. Multan was then an established centre of learning and was also the home of many outstanding and accomplished dervishes.
His arrival was a source of consternation to the town’s holy men and religious dignitaries and they requested him to settle elsewhere. They expressed their wish through a symbolic act. Sheikh Bahauddin was sent a cup full of milk, pointing out that the town was as full of scholars as the cup of milk and had no room for others. The Sheikh understood the significance of their action and placing a rose on the milk, returned the cup. Such a gesture implied that he would occupy the same place among the scholars and holy men of Multan as the rose in the milk. They all were greatly surprised by his depth of vision, intelligence, and his courteous behaviour.
This was not the end of Sheikh Bahauddin Zakariya’s conflicts. Initially he used to go for prayers to the madrasa of the chief Qadi of Multan, Qutbuddin Kashani, who was against Sufism. Once Sheikh Bahauddin finished prayer earlier than the prescribed time, and when asked about the reason, he replied: “If someone learns through intuition (nur-i batin) that the prayer leader has made an error, it is appropriate for him to arise before the end of the prayer.” Qutbuddin Kashani, who was the Imam, i.e. the leader during this particular prayer, was annoyed at the selfconceit of Hazrat Bahauddin, and exclaimed: “Every intuition which is not in accord with the dictates of the Law, that is a heinous sin!” After the incident Qadi Qutbuddin forbade Hazrat Bahauddin Zakariya from showing himself in his madrasa in future.
Initially his stay in Multan was uneventful. He spent the period in equipping himself for the great task that awaited him, leading a life of seclusion. He devoted himself to prayer, remembrance of God, meditation and ascetic practices. Later, he began to preach and propagate the doctrine of truth.
Sheikh Bahauddin reputation as a scholar, and the distinctive place he acquired among the disciples of Sheikh Shihabuddin Suhrawardi, soon made him an important figure in Multan. Merchants from Iraq and Khurasan were attracted to him in large numbers. The Sheikh erected an extensive khanqah containing granaries. However, it was not a meeting place for the common people; only eminent religious people and perhaps state dignitaries and wealthy merchants were admitted. The Sheikh discussed with them topical theological and spiritual problems and in his own estimation they all benefited from him company.
At this time, Sultan Qutbuddin Aibak was ruling at Delhi as viceroy after the victory of Shahabuddin Muhammad Ghori over Raja Prithviraj Chauhan (in 1192 AD) while Nasiruddin Qabacha was his governor at Multan. When Sultan Shamsuddin Iltutmish succeeded Sultan Qutbuddin Aibak, Qabacha hatched a conspiracy to declare himself as the sole ruler of Multan province independent of Delhi. This action was disliked by the then Qazi of Multan (Maulana Sharfuddin Asfahani) and Hazrat Bahauddin Zakariya both of whom loved Sultan Shamsuddin Iltutmish dearly as he was a very pious, God-fearing and benevolent ruler and a mureed of Hazrat Khwaja Qutbuddin Bakhtiar Kaki. They, therefore, informed Sultan Shamsuddin Iltutmish of this conspiracy. When Qabacha came to know of this through the interception of two letters conveying this information, he immediately had the Qazi executed and summoned the Sheikh to his palace. On being shown the letter and being asked for an explanation, the Sheikh boldly replied that he had written the letter in accordance with divine mandate and upon hearing this, Qabacha began to tremble and asked him to go away.
After the annexation of Multan and Sind by Shamsuddin Iltutmish in 1228 AD, relations between the Sultan of Delhi and Hazrat Sheikh Bahauddin became more amicable. Shamsuddin Iltutmish invited him to preside over the mahzar organized to judge the allegations of adultery against Sheikh Jalaluddin Tabrizi by the Sheikh-ul-Islam, Najmuddin Sughra.
After Hazrat Sheikh Jalaluddin Tabrizi arrived in Delhi he was given a rousing reception with Sultan Shamsuddin Iltutmish receiving him outside the city. He was held in high esteem and became very popular in the city. Najmuddin Sughra, a well-known persecutor of Sufis, became jealous of him, apprehending that the deep respect and social status enjoyed by Hazrat Sheikh Jalaluddin, coupled with his growing popularity, would one day prove detrimental to him.
Najmuddin Sughra persuaded a bondmaid to bring a charge of adultery against him and it was agreed that she would receive two hundred and fifty gold coins in advance and an equal amount after she had performed her task. The Sultan saw to it that a mazhar was convened, at which all the religious authorities of Delhi, including Qutbuddin Bakhtiar Kaki and Qazi Hamiduddin Nagori, were present.At the hearing, the bondmaid disclosed the conspiracy after being prompted by Hazrat Sheikh Bahauddin to confess to the slander.The result of the miscarried plot against Hazrat Jalaluddin was Najmuddin Sughra’s dismissal from the post of Sheikh-ul-Islam and it was Hazrat Bahauddin Zakariya who replaced him.
Some Sheikh al-Islam, like Najmuddin Sughra, took a very active part in politics and the administration. Some sufi authorities themselves gave the title to outstanding sufis, thus indicating their supreme spiritual status. To Sheikh Bahauddin, it only meant additional finance to his khanqah. He was not known to have been closely involved in political matters except for recommending his favourites to the Sultan.
After the scandal, apologies were made to Hazrat Jalaluddin Tabrizi but he did not wish to remain in the capital after what had happened. Of what had happened to him he said:“
When I came into this city I was pure gold. Now I have turned to silver. What will I become next (if I remainhere)?”
As a result, Hazrat Jalaluddin set off for Bengal to preach Islam with Shamsuddin Iltutmish equipping him for the journey with a unit of the Sultan’s army.
Marriage and Children:
Hazrat Bahauddin Zakariya married in Multan and had seven sons: Hazrat Sheikh Sadruddin Arif, Sheikh Burhanuddin, Sheikh Ziauddin, Sheikh Alauddin, Sheikh Shahabuddin, Sheikh Quwwatuddin, and Sheikh Shamsuddin.He was also an excellent family man. It is known that he spent enormous resources on the education of his sons and he was extremely fond of his elder grandson Hazrat Ruknuddin Abul Fath (son of Sheikh Sadruddin Arif) who was a great Sufi saint in his own right.
Hazrat Bahauddin is said to have passed away after a prolonged illness. He died in mysterious circumstances. One day a disciple brought a letter, and gave it to his son, Hazrat Sheikh Sadruddin , saying: ‘A man gave me this letter and said, “Take it to Sheikh Bahauddin Zakariya”.’ Sheikh Sadruddin, when he read the address on the letter, turned pale. He went and gave that letter to Sheikh Bahauddin Zakariya. The Sheikh, on reading the letter, turned aside and uttered loud cries. That night Sheikh Bahauddin Zakariya – may God have mercy upon him – died. Thus, came to an end to a noble and illustrious career on Thursday the seventh of Safar in 666 AH/1267 AD .’
The mausoleum is reported to have been constructed at Sheikh’s own expense during his lifetime. The tomb consists of two tiers, with the lower one having a traditional square base, whereas the upper one is octagonal. The material and décor are made of bricks and blue ceramics. It features the earliest example of blue tilework in the subcontinent. In the year 1848, during the siege of Multan, the cupola and part of the upper tier weredestroyed by the British cannon shells, but were restored later. In 1952 a spacious brick verandah with a painted wooden ceiling was added to the mausoleum, from where the massive carved wooden doors lead into the small burial chamber. There, under a fretted wooden canopy the mortal remains of the saint and his son Hazrat Sadruddin are laid to rest. Behind the tomb a mosque has also been built.
His most prominent caliphs were: Hazrat Sheikh Sadruddin Arif, Hazrat Syed Jalaluddin Surkh-Posh Bukhari, Hazrat Sheikh Hasan Afghan, Hazrat Syed Usman Marwandi better known as Lal Shahbaz Qalandar of Sindh, Hazrat Sheikh Fakhruddin Ibrahim of Iraq, and Hazrat Syed Sadruddin Ahmed better known as Syed Husain.”
Hasan Afghan, in particular, was endowed with such extra-sensory faculties that, in spite of being illiterate, he could among other written texts make out the lines of Qur’an because, thanks to his internal sight (basirah) he could see the radiance emanating from them. Hazrat Bahauddin used to say about him:“
If tomorrow they ask me to bring forward one person from my household (dargah) as arepresentative to face judgment on behalf of all the others, I would select Hasan Afghan.”
One of the most enigmatic personalities amongst Hazrat Bahauddin Zakariya’s associates was his khalifa, Jalaluddin Surkh-Posh Bukhari. It is said that on the way from Bukhara to India, Jalaluddin was taken prisoner by the Mongols, who threw him into a fire. However, the saint came out of the flame unharmed, and this miracle made such an impression upon Genghis Khan that he adopted the true faith and gave his daughter in marriage to Hazrat Jalaluddin.
Although Hazrat Bahauddin Zakariya could rightfully be proud of all his disciples, he often used to say that he would have exchanged all of them for Hazrat Jamaluddin Hansvi, disciple of disciple of Hazrat Baba Fariduddin Ganjshakar. To this Hazrat Baba Farid used to reply, using with good effect the name of his murid (derived from jamal, i.e. beauty), that such an exchange is possible only when one is referring to property (mal), but not to beauty (jamal).
Baha-ul-Haq, Ghauṡ-ul-Aalameen, Shaikh-ul-Kabeer.
Aap ki wilaadat 27 Ramazaan 566 Hijri (1170 A.D.) ko Jum’aa ko subah ko Kot Kehror, Multan (Punjab) me hui.
Aap ke waalid ka naam Shaikh Wajih-ud-deen Shaah Mohammad Ghauṡ bin Shaah Kamaal-ud-deen Ali al-Quraishi aur waalida ka naam Bibi Faatima binte Sayyed Maulana Husaam-ud-deen Tirmizi hai.
Aap Asad ibn Haashim al-Quraishi ki nasl se hain. Jo Hazrat Ali radiy-Allāhu ta’ala anhu ke naana hain.
Aap ke daada 200 Hijri me Makka se Multan aaye the.
Jab Aap ke waalid tilaawat e Qur’an kar rahe hote tab Aap doodh peena bhi chhod dete aur adab aur tawajjoh ke saath sunte.
7 baras ki umr me Aap haafiz e Qur’an hue.
Aap Qir’at ke 7 qism ke maahir the.
12 saal ki umr me Aap ke waalid ka inteqaal hua.
Is ke baad Khorasan gaye aur waha 7 saal tak ta’aleem haasil ki.
Is ke baad majeed ta’aleem ke liye Aap Bukhara gaye.
Jab waha ta’aleem mukammal hui to Aap Hajj ke liye gaye aur us ke baad Madeena me 5 saal tak rooke aur Shaikh Kamaal-ud-deen Muhammad Muhaddeeṡ Yemeni se Hadeeṡ ki ta’aleem haasil ki aur aap ko Ilm e Hadeeṡ sikhaane ki sanad ata ki gai.
Waha se Jerusalem aur phir Baghdad gaye.
Baghdad me Hazrat Shaikh Shahaab-ud-deen Suharwardi se Aap ki mulaaqaat hui. Khaanqaah me Hazrat ki sohbat me 16 din guzre to 17wi raat ko Aap ne khwaab dekha ke ‘Ek bada aarasta makaan hai jo anwaar o tajalliyaat se jhagmaga raha hai. Darmiyaan me ek takht par Huzoor Nabi e kareem sallallāhu alaihi wa sallam jalva afroz hain. Daanyi jaanib Hazrat Shaikh Shahaab-ud-deen Suharwardi adab se haath baandhe khade hain aur paas me chand Khirqe rakhe hue hain.
Huzoor sallallāhu alaihi wa sallam ne Aap ko saamne bulaaya aur Aap ka haath pakad kar Hazrat Shaikh Shahaab-ud-deen Suharwardi ke haath me diya aur farmaaya ke Main ise tumhare supurd karta hu. In khirqo me se ek khirqa Baha-ud-deen ko pehnaa do. Chunaanche unho ne Huzoor sallallāhu alaihi wa sallam ke farmaan par Aap ko ek khirqa pehna diya.
Subah hote hi Hazrat Shaikh Shahaab-ud-deen Suharwardi ne Aap ko bulaaya aur farmaaya ke ‘Raat ko tumhe jo Khirqa ataa hua hai wo tumhe Huzoor sallallāhu alaihi wa sallam ke irshaad ke mutaabiq ataa karta hu. Phir Aap ko Khirqa pehnaaya aur Multan jaakar Hidaayate Khalq ke liye hukm farmaaya.
Jab Hazrat Shaikh-us-Shuyukh ne Aap ko sirf 17 din ki sohbat ke baad Khaanqaah me Khilaafat ata farmai to dusre mureedo ne is ki wajah puchhi. Hazrat ne farmaaya ‘Baha-ud-deen Zakariya sukhe lakde jaisa hai. Sukhe lakde me aag jaldi lagti hai aur geele lakde me aag der se lagti hai.’
Aap 15 saal tak isha’at e Islaam ke liye kai mulko ki safar karte rahe.
Phir 619 Hijri (1222 A.D.) me Multan me muqeem hue.
Shuru me Aap zyada waqt Ibaadat, riyaazat aur Muraaqaba me guzaarte.
Phir Aap ne ek khaanqaah taameer ki.
Jaha par Aap Langar chalaate the aur ghareebo aur musaafiro ke liye khaane ka intazaam kiya jaata tha.
Phir aap ne logo ko taaleem wa dars dena jaari kiya.
(1) Tum khuda ke zikr ko apne upar laazim kar lo.
Zikr se dil ka saara mail aur kachra door ho jaata hai aur Zikr karne se uski mohabbat mazboot hoti hai aur us se qareeb pahunchata hai.
(2) Jism ki salaamati kam khaane me hai, Qalb ki salaamati kam sone me hai aur Deen ki salaamati Ibaadat karne me hai.
(3) Koi shakhs ‘Sufi’ nahi ho sakta jab tak wo ALLĀH par eimaan rakhkar dunyawi aish-o-aaram tark na kare, hamesha ALLĀH ta’ala ka Zikr karta rahe aur Qayamat par eimaan rakhkar tauba karta rahe.
(4) Durwesh ko maalo daulat ke jaane ya aane se koi farq nahi padta. Use maal ke jaane se gham nahi hota aur maal milne ke zyada khushi nahi hoti.
(1) Aap ka ek mureed Kamaal-ud-deen Mas’ood hire aur jawaahiraat ka vyapaar karta tha. Ek martaba wo bahot sa maal lekar jahaaz me safar ke liye nikla. Safar ke dauraan us ka jahaaz dariya ke toofaan me phans gaya. Toofaan itna zor par tha ke jahaaz me sawaar kisi musaafir ko bachne ki ummeed na thi. Achaanak Kamaal-ud-deen Mas’ood ko apne Peer Hazrat Baha-ud-deen Zakariya ki yaad aai. Us ne Hazrat ko yaad kiya aur aap se madad ke liye istegaasah karne laga ‘Huzoor! Hamari madad ko aa’iye hum barbaadi ke qareeb aa gaye hain.’
Us ke munh se ye baat nikli hi thi ke logo ne dekha ke Hazrat Baha-ud-deen Zakariya jahaaz par maujood hain. Aap ne jahaaz waalo ko tasalli di ke ‘Ghabraane ki koi zaroorat nahi.’ Aur gaa’ib ho gaye.
Kuchh hi der me jahaaz us toofaan se nikal gaya aur log sahi salaamat ghar ko laute. Jab wo mureed apni jaan aur maal bach jaane ki khushi me Hazrat ki baargaah me nazraana pesh karne aaya to dekha ke Hazrat wohi libaas pehne hue hain jis libaas me aap jahaaz par aaye the. Wo mureed Hazrat ke qadmo me gir gaya aur us ki aqeedat aap se aur badh gai.
(2) Samarqand me ek ghaar me Juzaamiyo (Kodh ki beemaari waale) ka giroh rehta tha. Ek roz ittefaq se Aap waha tashreef le gaye to aap ka nooraani chehre ko dekhkar wo logo besakhta Aap ke gird jama ho gaye. Aap ne farmaaya ‘Tum log kya chaahte ho?’ Unho ne arz kiya ‘Huzoor! Dua farma dijiye ke ALLĀ ta’ala apne fazl o karam se ye marz door kar de.’
Aap ne dua ke liye haath uthaaye to nidaa aai ‘Aye Bah-ud-deen! Ye log zere itaab hain. Aap in ka muamla pesh na karen.’ Aap ko zyada raham aaya aur maula ki baargaah me dubaara gidgida kar arz ki ‘Aye Arhamur Raahimeen! Agar teri zaat in par raham na karegi to ye aur kis ke dar par jaayenge?’
Rahmate Ilāhi josh me aai aur Aap ki dua qubool ho gai. Waha paani se bhara hua ek hauz tha. Aap ne Juzaamiyo ko us me ghusl karne ke liye farmaaya. Aur foran tamaam mareez shifayaab ho gaye.
(3) Hazrat Sayyed Jalaal-ud-deen Surkh-posh Bukhari rahmatullāhi alaihi jab Bukhara se Multan tashreef laaye to aap ko laga ke Bukhara ke muqaabale me Multan garm mulk hai aur Bukhara ki aab o hawa zyada behtar hai. Hazrat Shaikh Baha-ud-deen Zakariya ne kashf ke zariye un ke dil ke khayaal ko jaan liya. Aap ne apne khaadim ko masjid ki safaai karne ke liye farmaaya. Chand hi lamho me masjid me ole ke saath baarish hone lagi. Magar ye baarish sirf masjid me ho rahi thi masjid ke baahar nahi.
Jab Sayyed Jalaal-ud-deen Surkh-posh Bukhari Zohar ki namaaz ke liye masjid me tashreef laaye to aap ne muskurakar unhe puchha ‘Sayyed saahab! Multan ke ole Bukhara ki barf se behtar hain.’ Sayyed Jalaal-ud-deen Surkh-posh Bukhari ne kaha ‘Hazrat aap ne sahi farmaaya. Is muamale me Multan ke ole zyada behtar hain.’
(4) Jab Aap ‘Bukhara’ me muqeem the, tab waha is qadr kahet pada ke khaane ke liye koi cheez na rahi. Shaher ke ulamaw masha’ikh jama hue aur unho ne tay kiya ke sab milkar Khwaja Bah-ud-deen Zakariya se dua ke liye darkhwaast karen.
Chunaanche tamaam aabadi Aap ki khidmat me haazir hui aur arz ki ke ‘Khuda se baarish ke liye dua kijiye.’ Aap mimbar par chadh gaye aur sar se kulaah mubarak utaar kar aasmaan ki taraf nigaah ki aur arz ki ke ‘Ae Baare Ilāha! Agar Hazrat Shaikh Shahaab-ud-deen Umar Suharwardi rahmatullāhi alaihi ne ye kulaah shareef sidq aur ikhlaas se mere sar par rakhi hai aur maine bhi deen o duniya ki sa’adat samajhkar ise ikhlaas se qubool kiya he to is ki barkat se baarish barsa de.’
Abhi Aap ka ye jumla khatm hi hua tha ke aasmaan par garaj sunaai di aur is qadr baarish hui ke 7 roz tak shaher me paani bhara raha.
Aap ki 2 biwiya aur 7 Saahabzaade hain :
(1) Bibi Basran binte Shaikh Ahmad
(2) Rasheeda banu.
Shaikh Sadr-ud-deen Aarif,
Aap Hazrat Shaikh Shahaab-ud-deen Umar Suharwardi rahmatullāhi alaihi ke mureed aur khalifa hain.
Aap se Hindustan me Suharwardi silsila jaari hai.
Aap ke khulfa :
(1) Hazrat Shaikh Sadr-ud-deen Aarif rahmatullāhi alaihi (Multan / Pakistan),
(2) Hazrat Shaikh Rukn-ud-deen Abul Fat’h Suharwardi rahmatullāhi alaihi (Multan / Pakistan),
(3) Hazrat Sayyed Jalaal-ud-deen Haidar Hasan Surkh-posh Bukhari rahmatullāhi alaihi (Uch / Pakistan),
(4) Hazrat Sayyed Uṡmaan Marwandi urfe Laal Shaahbaaz Qalandar rahmatullāhi alaihi (Sehwan / Pakistan),
(5) Hazrat Sayyed Sadr-ud-deen Ahmad urfe Sayyed Husain rahmatullāhi alaihi,
(6) Hazrat Shaikh Fakhr-ud-deen Iraqi rahmatullāhi alaihi (Konya / Turkey),
(7) Hazrat Shaikh Hasan Afghan rahmatullāhi alaihi,
(8) Hazrat Shaikh Ismāeel rahmatullāhi alaihi,
(9) Hazrat Khwaja Mohammad Gaazrooni rahmatullāhi alaihi,
(10) Hazrat Maulana Ahmad Damishqi rahmatullāhi alaihi
(11) Hazrat Makhdoom Burhaan-ud-deen Ahmad rahmatullāhi alaihi.
Aap ka wisaal 7 Safar 666 Hijri (28 October 1267 A.D.) ko hua.
Aap ka mazaar Multan (Pakistan) me hai.
ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me
Aur Hazrat Shaikh Baha-ud-deen Zakariya 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.