Qutb-e-Aalam Madaar-e-Aazam Niyaz be Niyaz Hazrat Qibla Shah Niyaz Ahmed Alvi Barelvi Qadri Chisti Soharwardi Naqshbandi Nizami Sabri Faqri (R.A.)
Birth: 6th Jamadiussani 1155 Hijri ( 7 August 1742 C.E.)
Parental Lineage: From his father side the lineage (silsila-e-nasab) goes to Maula-e-Kainaat Hz Ali (KWK) & from his mother side it goes to Imamain-Kareemain Saiyaada-tun-Nisa Hz.Fatematuzzahra (R.A.).He was Alvi Syed from his patenal family and Rizvi Syed from the maternal side.
His great grandfathers belonged to royal family of Bukhara (present day Uzbekistan).Among his greatgrandfathers Hz Shah Ayaat-ul-lah Alvi (R.A.) left the Sultanat and got settelled in Multan (Punjab province of present Pakistan).His grandson Hz Azmatullah Alvi (R.A.) came to Sirhind (Punjab,India),his Son Hz Hakeem Elahi Shah Muhammad Rahmat-ul-lah (RA) later came and settelled in Delhi.He was father of Hz. Niyaz-be-Niyaz (R.A.).He was appointed Kazi-ul-kuzzat (Chief Justice) in Delhi.He earned the title of “Hakim-e-Elahi”. Hz Shah Niyaz-be-Niyaz (R.A.) got birth in Sirhind & came to Delhi with his father.
His mother’s Name was Bibi Ladoo but was famous by the name of Hz. Bibi Garib Nawaz .She was daughter of Syed Maulana Sa’id Uddin,who traced his descent from Hazrat Imam Musa Raza (R.A.).He was a spritual caliph of Hazrat Sheikh Kalim-ul-lah (R.A.)of Shahjahanabad(Delhi).She was hereself a buzurg.Her Peer-o-Murshid Hz Shah Mohi-ud-din Diyasanami/Giyasnami (R.A.) inducted her twice in Silsila-e-Qadria, the reason for making her Mureed for the second time he told was that he was actually making the child in her womb (Hz Niyaz be Niyaz RA) his mureed.
Education: His primary education started at home under guidence of his mother’s father Hz Syed Maulana Sa’id Uddin.He got higher education from Madarsa Faqriya Delhi which was equivalent to a collage at that time.He completed his education including Quran,Hadis,Tafseer,Fiqh at the age of 15 .He was awarded the degree of Farighut-tahsil after 3 days of questioning by various scholars.He then became Ustad (teacher) their.He later became the principal of the Madarsa.
Initiation in Sufi Order: Hz Shah Niyaz-be-Niyaz (R.A.) inherited spiritual qualities from his parents,particularly from his Mother from Childhood.
His mother gave him in the care of Hz Sayed Faqruddin Muhammad Dehalvi (R.A.) who is famous by the name Maulana Faqr-e-paak/Fakr-e-Zahaan who later made Hz Shah Niyaz (R.A.) his spritual desciple.He used to call him Miyan.Hz. Faqr-e-paak deputed Hz Niyaz Be Niyaz to Bareli (Uttarpradesh,India) to carry out the work of silsila.
Hz Niyaz be Niyaz RA was inducted in Qadri Silsila by Hz Abdullah Baghdadi (R.A.),who was direct descendent of Hz Gausul Aazam (R.A.).The incidence is such that one day Hz Fakre Paak(R.A.) told that in his dream Piran-e-Pir Hz Ghaus Paak (R.A.) has introduced him to a certain person (closely related to him) who would be sent to initiate Hz Niyaz-be-Niyaz (R.A.)as his desciple and Hz.Fakre Paak should have him accepted by the person.After six days Hz Fakre Paak (R.A.) told one day that Hz.Ghaus Paak (R.A.) has told him that the person has reached Delhi.Hazrat Fakre Paak placed a tray full of sweets on his head and holding the hand of Hz Niyaz-be-Niyaz (R.A.) went to Jama Masjid Delhi,where the person (Hz Abdullah Baghdadi RA) was staying.Hazrat Fakre Paak recognized Hz Abdullah Baghdadi at once and placed the tray infront of him.Hazrat Niyaz-be-niyaz was accepted by Hz Abdullah Baghdadi (R.A.) as his spritual desciple in front of huge crowd in the arch of Jama Masjid.
Hazrat Shah Niyaz Ahmed (R.A.) also recieved spritual blessings from other saints of other sufi orders.In brief it can be put that he was initiated in Qadri order by Hz. Syed Abdullah Baghdadi (R.A.) and Hz Mohi-ud-din Diyasnami (R.A.),in Chisti-Nizami order by Hz Maulana Fakr-e-Jahaan(R.A.) and Hazrat Said-ud-din (R.A.),in Suharwardi order by Hz.Maulana Fakr-e-Jahaan(R.A.),and in Chisti-Sabri-Naqshbandi order from Hazrat Shah Rahmat-ul-lah.
Marriage and Children:He was married with the daughter of Hz Abdullah Baghdadi (R.A.) who died after some year.He had two sons,Hz Shah Nizam-ud-din Husain (R.A.)and Shah Nasir-ud-din, from his second wife.
Death(Wafaat/Visaal): 6th Jamadiussani 1250 Hijri (9th October 1834 C.E.)
Mazaar-e-aqdas: His tomb is in bareilly (Uttar pradesh,India) .His Urs is celebrated anually in traditional way which is attended by huge crowd.
Khalifa (Caliphs):His elsest son Hazrat Shah Nizam-ud-din Hussain (R.A.) was his premier khalifa and sajjadanashin.He had lot of other caliphs,in which some prominent are-Syed Muhammed Sani of Badakshan,Maulvi Abdul Latif of Samarkand,Maulvi Nemat-ul-lah of Kabul,Maulvi Yar Muhammed of Kabul,Mulla jan Muhammed of Kabul,Maulana waz Muhammed of Badakshan,Maulvi Muhammed Husain of Mecca and Mirza Asad-ul-lah Beg of Bareilly.
Ae Niyaz-e-Be-Niyaz ae Qutb-e-Aalam Assalaam
Ae Madaar-e-do jahaan, ae sab ke hum dum Assalaam
Why Hazrat Qibla Shah Niyaz Ahmed R.A. Is Called ‘Niyaz Beniyaz’ ?
There are two different perspective in calling Hazrat Qibla R.A. Niyaz Be-Niyaz.
These can be simply put as:
Niyaz of the Be-Niyaz
The Niyaz who is be-niyaz
In the first case the word niyaz is used in the meaning of nazr (offering ) and Be-Niyazis used for Allah who has the quality of being be-niyaz (who is unaffected) on each and every thing. So calling Hazrat Qibla (R.A.), Niyaz Be-Niyaz means that he is an offering to Allah,the Be-niyaz from his parents,his Murshid or by himself.This is justified by his devotion towards Allah.
This is similar to saying niyaz of Hazrat Gaus Paak (R.A.) which indicates to any particular item which is offered in the name of Hazrat Gaus Paak (R.A.).
The word niyaz also used in the meaning of haajat (requirement) or khwaish.So using this meaning ‘Niyaz Be-Niyaz’ indicates Hazrat Qibla Sarkaar of being a person who has the khwaish of Allah or who is in search of Allah.
In the second case Hazrat Qibla Sarkaar is said to be ‘be-niyaz’, who is be-parwaah.The one who is unaffected by something or who doesn’t requires something or who is not inclined towards something. Sometime people object saying that be-niyazi is a quality of Allah and this quality shouldn’t be associated with anyone.It has to be understand that Allah is be-niyaz on each and everything but when Hazrat Qiblais called be-niyaz he is said to be so on certain things, and the absolute authority for this rests with Allah . As Hazrat Qibla sarkaar has himself said :
Yahaan tak dia mujhko husn-e-uruuj
Ke bande se maula banaya mujhe
The basic concept of taswwuf is to leave the love of world for Allah and the life ofHazrat Qibla Sarkaar was the perfect example of this and so he is not only be-niyazbut also can be called be-niyaz-al-khlak ( one who is unaffected or uninclined to all worldly things ).
In the the relationship between aashiq (lover) and maashooq (the one who is loved ) the maashooq is sometime is said to be irresponsive towards the action of aashiq.For this poets have used the word be-niyaz.
As Mirza Ghalib says:
Hum bhi tasleem ki khoo dalenge
Benayazi teri aadat hi sahi
In another ghazal Mirza Ghalib says:
Beniyazi had se guzri banda parwar kab talak
Hum kahenge hal-e-dil aur aap farmaenge kya
Hazrat Qibla Sarkaar himself has used the word beniyazi in his kalaam:
Zer e shan e beniyazi khul gai
Jis taraf rukh ko phiraya yar ne
So, in this way also the disciples of Hazrat Qibla like to address him as Niyaz Be-Niyazand express their love.
List Of Khulfa-E-Karaam Of Hazrat Shah Niyaz BeNiyaz R.A.
Apart from India Hazrat Qibla Shah Niyaz Be Niyaz has his murideen & khulfa in various part of the world,including Pakistan,Sindh,Bukhara,Kabul,Misr,Sham,Samrkand,Rome etc.
Unfortunately information regarding many of his Khulfas in other countries is not available.
Here is the list of some of his important Khulfas with brief information of their places :
01. Shah Taajul Auliya Hazrat Shah Nizamuddin Hussain (R.A.) – Eldest son & Sajjada nasheen – Khanqahe Aaliya Niyazia Bareilly Sharif
02. Hazrat Maulvi Abdul Lateef Saheb (Khwane Uloom) R.A. – Samarkand ( Present day Uzbekistan)
03. Hazrat Muhammad Fakhre Aalam Saheb (R.A.) – Sahjahanapur ( 80 Km from Bareilly)
04. Hazrat Syed Ahmed Ali Saheb (R.A.) – Shahabad ( District Hardoi,U.P.)
05. Hazrat Meer Mohammad Sami Saheb (R.A.) – Badakhshan (a region comprising parts of northeastern Afghanistan and southeastern Tajikistan )
06. Hazrat Maulvi Yaar Muhammad Saheb ( R.A.) – Kabul
07. Hazrat Miskin Shah Saheb (R.A.) – Jaipur
08. Hazrat Hakeem Rahmatullah Saheb ( R.A.) – Bachrayun (District : Jyotiba Phule Nagar, U.P.)
09. Hazrat Maulvi Mahmood Alam Saheb ( R.A.) – Bachrayun (District : Jyotiba Phule Nagar, U.P.)
10. Hazrat Bakhshullah Khan Saheb ( R.A.) – Shahabad ( District Hardoi,U.P.)
11. Hazrat Syed Hashmat Ali Khan ( R.A.) – Shahabad ( District Hardoi,U.P.)
12. Hazrat Mirza Asadulaah Beg Saheb ( R.A.) – Bareilly Sharif
13. Hazrat Maulvi Neamatullah Khan Saheb ( R.A.)- Kabul
14. Hazrat Shah Ji Sharfuddin Saheb ( R.A.) – Radoli
15. Hazrat Shahjaada Saheb ( R.A.) – Ajmer Sharif
16. Hazrat Hafiz Vazeer Khwaja Saheb ( R.A.) – Kabul
17. Hazrat Abdul Rasul Saheb ( R.A.) – Kabul
18. Hazrat Muhammad Hussain Saheb ( R.A.) – Makka Moazzama
19. Hazrat Mohammad Abdullah Khan Saheb ( R.A.) – Sahjahanapur ( 80 Km from Bareilly)
20. Hazrat Maula Dad Khan Saheb ( R.A.) – Sahjahanapur ( 80 Km from Bareilly)
21. Hazrat Miyan Fakhruddin Hussain Saheb ( R.A.) – Brother of Hazrat Shah Niyaz Be Niyaz ( R.A.)
22. Hazrat Maulvi Mastaan Khan Saheb ( R.A.) – Sahjahanapur ( 80 Km from Bareilly)
23. Hazrat Maulvi Abdul Rahman Khan Saheb – Jaora ( District Ratlam,M.P.)
24. Hazrat Ghulam Maula Khan Saheb ( R.A.) – Akbarbad ( present day Agra )
25. Hazrat Mulla Aivaz Muhammad Khan Saheb ( R.A.) – Badakhshan (a region comprising parts of northeastern Afghanistan and southeastern Tajikistan )
26. Hazrat Kifayatullah Khan Saheb ( R.A.)
27. Hazrat Usmaan khan saheb ( R.A.) – Kabul
28. Hazrat Mulla Jaan Muhammad Saheb ( R.A.) – Kabul
29. Hazrat Maulvi Ubaidullah Ji ( R.A.) – Pakhli ( The area of Pakhli was a part of the Hazara Division of the North West Frontier Province of Pakistan )
30. Hazrat Haji Haasham Saheb ( R.A.) – Kabul
31. Hazrat Makhdoom Abdul Saeed Saheb ( R.A.) – Yarkand ( A city on silk route between Afghanistan & China,Presently modern Chinese ciy of Shache )
32. Hazrat Shah Shamsul Haq Saheb ( R.A.) – Lukhnow
33. Hazrat Makhdoom Ji ( R.A.) – Badakshaan
34. Hazrat Shah Noor Hussain Saheb ( R.A.) – Bareilly
35. Hazrat Salaamat Ullah Khan Shaeb ( R.A.) – Sahjahanapur ( 80 Km from Bareilly)
36. Hazrat Shah Wajeehuddin Saheb ( R.A.)
37. Hazrat Jiauddin Saheb ( R.A.)
Hazrat Qibla Shah Niyaz’s view on Muharram and Tazia
Huzoor Qibla had great respect for Ahl-e-Bait [those related to the Holy Prophet (PBUH)].
He wrote on the glory of Hazrat Ali (K.W.K.):
ज़हे इज़्ज़ो जलाले बू तुराबे फ़खरे इंसाने
अली अल् मुर्तुज़ा मुश्किल कुशाए शेरे यज़्दाने
Zahay izzo jalaale Bu Turaabe fakhre insaane
Ali al-Murtaza mushkil kushaye shere Yazdane
(The honour and valour of Abu Turab is the pride of mankind.
No doubt Ali al-Murtaza (K.W.K), helper in the time of need, is the Lion of God.)
On the night of Asharooya-e-Moharram (10th day of first month of Muslim Calendar) he, accompanied by his disciples, used to go to pay respect to Tazias [symbolic tomb of Hazrat Imam Husain (AS)].
Once Moulvi Akbar Ali Sahib from Surat was staying in the Khanqah during Moharram. He accompanied Huzoor Qibla on Ashoora night and found that Huzoor Qibla had bowed to kiss the wooden platform on which Tazia was placed. Moulvi Sahib in his heart thought that this amounted to ‘Shirk’ (giving someone else same respect which is meant for God only). Huzoor Qibla through the divine power could guess of his feeling and asked him to look at the Tazia. When Moulvi Sahib saw he screamed and fell unconscious on the ground. Huzoor Qibla moved ahead. When he regained consciousness people asked as to what had happened to him. Moulvi Sahib then replied that he had seen Hazrat Imam Hasan (AS) in green dress on the one side of the Tazia and Hazrat Imam Hussain (AS) in red on the other side.
Moulvi Akbar Ali Sahib had certain doubts which were clarified by Huzoor Qibla. He put the questions regarding Tazias and Yazid [enemy of Hazrat Imam (AS)]. Huzoor Qibla replied on the question on Tazias that he would not have allowed anybody to build Tazia as it was not possible to give full respect but once they are there, he respects the same with all respect at his command; and on Yazid he said he would not pollute his tongue with Yazid’s name and instead sweeten his tongue with the name of Imam Hussain (AS).
When Huzoor Qibla was unable to walk due to paralysis attack he did not visit the Tazia on Ashoora night. In his meditation he saw Hazrat Bibi Fatima (AS) saying that he had not come to visit her children. With tears in his eyes, Huzoor Qibla asked his disciples to carry him to the Tazias. The disciples thought he was to be taken lying on the cot but he refused and desired that he be taken on foot and visited five Tazias as per his usual practice. On 12th of Moharram a cauldron of Kichra (mixture of wheat, dal, mutton and other cereals) was got cooked for distribution among the people. The practice continues till date in Khaanah-e-Niyazia.
In glory of Hazraat Imaam Hussain (R।A.) Huzoor Qibla wrote:
अय दिल्बिगीर दामने सुल्ताने औलिया
यानी हुसैन इब्ने अली जाने औलिया
दारद नियाज़ हश्र ख़ुद उम्मीद बा हुसैन
बा औलियाए हश्र मुहिब्बाने औलिया
Ae dilbigeer daaman-e-sultaane-Aulia,
Yaani Hussain ibn-e-ALi jaan-e-Aulia.
Daarad `Niyaz’ hashr khud ummeed ba Hussain,
Ba Aulia-e-hashr muhibbaan-e-Aulia.
O heart be with the skirt of garment of King of Aulias (friend of Allah)
That means Hussain (A.S.) ,who is the essence of Aulias.
Niyaz has put judgement day’s decision in hope of Hussain (A.S.),
The faith of Lover of Aulias will be similar to that of Aulia’s.
Karamaat ( Miracles ) Of Hazrat Shah Niyaz Be Niyaz (R.A.)
- Once fire broke out in the bareily city.When it reched the Qutub ward where the Khanekhah of Hazrat Qibla Saheb was there.His eldest son ( Hazrat Shah Tajul Aulia Nizamuddin Hussain R.A. ) informed him this while he was resting.He at once came out and saw that the horse of Risaldar Amir Khan were being taken out from the the thatched stable.On seeing him,the Risaldar asked the servants to stop taking out the horses and said “If Qibla Huzur wishes to save them,they will be saved.Otherwise let them be burnt before him.”Hearing these words,Qibla Huzur undewent a transformation and when he lifted his eyes,the fire took a different direction and was extinguished.The next Shah Tajul Auliya asked Qibla Huzur inqured what he recited.He replied “I didn’t recited anything.I become a see and one spout of my water was extinguished the fire.”
02. Once Allah Baksh Khan,one of Hazrat Qibla Huzur’s desciple requested him to show his real face.He rubbed his hand over his face,which suddenly became radiant like sun.Nobody could see it.Allah Baksh Khan became unconscious,when he regained unconsciousness Hazrat Qibla told him:”This is sufficient for you.”
03. Once a Nawab organized a Mehfil-e-Sama (Qawwali ceremony) and invited all the Sufis to attend it. Actually he wanted to make a mockery of the Sufis who used to go into the state of Haal and Wajd ( going into a state of ecstacy when they were in direct communion with God while listening Qawwali). The Sufis came to Hazrat Niaz-be-Niaz (RA) and told him about the motive of the Nawab and requested Him to accompany them. Along with his disciples Huzoor Qibla (RA) reached the gathering for sama. There were special arrangement for the elites and Nawabs and they were to sit on chairs . The Sufis and Qawwals (musicians) were made to sit on the floor. Huzoor Qibla (RA) got himself seated on the floor along with his disciples. In middle of the Qawwali session the Qawwal recited the following couplet:
Ta- Surat Paiwand-Jahan-bood-Ali-bood”
Inspired by the couplet Huzoor Qibla started waving his scarf. All the elite and privileged seated on the chairs fell down and started rolling on the ground. Nawab’s brother came and apolized to Qibla Huzur.Huzoor Qibla then recited some verses and sprinkled the holy water on the persons who had fallen down. They regained consciousness and apologized for the disrespect.
- A man by the name of Chaudhary Basant Rai, residing in Bareily requested Huzoor Qibla to visit one of his seriously ill relative. Huzoor Qibla went along with his disciples and asked one of his disciples to lie down near the cot of the patient. The disciple’s stomach started swelling and the patient’s pain started subsiding. The condition of the disciple became serious as the patient got well and asked for food. The disciple was then taken to the Khanqah and he too got well in a day or two.
05. Huzoor Qibla at the request of his disciples went to Bachraon near Moradabad. His seven disciples had invited him for a feast at their respective places on the same date.None of the seven disciple knew that someone else has also invited Huzur Qibla.Huzoor Qibla had his meals at the place of his stay and went his room for rest and told those present not to disturb him till he himself may come out. Next day all those who had invited him,came to thank Huzoor Qibla for having feast with them, then people around him discovered that while Huzoor Qibla was taking rest inside his room, each of his disciple felt his presence at their palces.
06. Once on Urs occasion. Huzoor Qibla asked his disciples to distribute bread along with sweets. Munshi Ali Bakhsh who was incharge of the Kitchen, informed Huzoor Qibla that only five Kg of floor was left in the larder and it would not be sufficient for all those present. Huzoor Qibla asked him to bring those five kg bread and covered it with thick sheet and told him to distribute the same without looking as to how much was left. The bread was distributed to all those present and after everyone had his share, the Munshi to his surprise found the five kg bread intact.07. A person from Kabul had come to Bareilly to become Huzoor Qibla’s disciple. Before intering the city pious looking man met him and asked him , where he was going. The person from Kabul replied that he has come to Bareilly to become the disciple of Hazrat Niayz-be-Niayz (RA). The pious looking man replied that he was Niayz Ahmad and initiated him as his disciple.He directed him to the Khanqah (monastery) and instructed him to reach their soon. When the person reached Khanqah, he came to know that Huzoor Qibla had left for his heavenly abode three days back and prayers were being offered on the third day. The person from Kabul described the looks of the pious personality , people then told him thta it was quite similar to Huzoor Qibla.The man then realised that he has been accepted by Hazrat Qibla as his disciple after He had expired.
Reference : Karamat-e-Nizamia (Page 3 & 17)
Sayings of Hazrat Shah Niyaz R.A. in books of Radha Swami Satsang Beas written by sant Kirpal Singh Ji
Radha Swami Satsang Beas is a spiritual movement started by Baba Jaimal Singh in 1891,who was a disciple of Sant Shiv Dayal Singh,the founder of Radha Swami faith.The basic belief of this movement was to follow the teachings of various mystics or Sant Mat and develop love and respect for all and discover the full potential of human being.This movement has been carried forward by various independent branches.
Sant Kirpal singh (the disciple of Baba Sawan Singh)has spread this movement in various parts of the world.He has written various books which contains the teachings of various religious scripture including Guru Granth Saheb,Quran,New Testament,Vedas and various mystics including The Sikh Gurus,Kabir,Hafiz,Mailana Rum,Khwaja Gharib Nawaz,Mira,Dadu etc.
In his books he has constant mention of sayings of Hazrat Shah Niyaz R.A.
Starting with his book “Gurumat Sidhdhant” which he wrote on instruction of His Guru Baba Sawan Singh and published it in his name,while discussing about the true lover of God who has no attachments towards the world he quotes Hazrat Shah Niyaz-
I have sacrificed the austerities of this world, my meditation, etc., at the Lotus Feet of my God. My religion is love for Him and to be intoxicated in that bliss. I keep myself dyed in the colors of His Love. Oh, you ascetic! Please listen to me in the name of my God! You should discontinue your austerities and rituals, and instead should drink the cup of wine of the Love of God. The intoxication from that bliss is much more exhilarating than any other intoxication. You cannot find such bliss anywhere else.
After that Sant Kirpal says that Lovers do not believe in salvation by means of reading scriptures alone. They read only the scripture of love and quotes Hazrat shah Niya R.A.-
O my Lord! Teach us the one word of your love. I do not wish to waste my life in reading stories about you.
In the same book while discussing shabd(audible God) he compare it with Sultan-ul-Azkar the sufi practice of repetition of Ism-e-Azam(the greatest name).He imphasizes on the sufi belief of the inner voice being the voice of God,which is called as Kalaam-e-Elahi or Sot-e-Sarmadi.Here he again quotes Hazrat Shah Niyaz R.A. who said –
The world is filled with the Divine Sound, open the portals of your ears; listen to the Eternal Sound; It is beyond the reach of dissolution
Continuing the same Sant Kirpal says that the beloved is always speaking to us but we do not listen to him and quotes Hazrat Shah Niyaz R.A. who said-
My Beloved is always addressing you. Alas! You listen not to the words of the Ancient One.
In his another book named Naam or word,which also deals with the consepts ofNaam,Shabd and Kirtan Sant Kirpal mentions Hazrat Shah Niyaz R.A. in various places.He gives evidence of concept of Naam in various religion and coming to Islam he quotes with others Hazrat Shah Niyaz R.A. who said-
Soul is the Will and the Secret of God. Its meditation is carried on without the help of tongue and palate.Alas! Thou art stuck fast in the physical bondage and do not hear the Holy Sound of God. My Beloved is speaking to thee all the while, but woe to thee for thou heareth not the Voice.
Again Shah Niyaz R.A. says-
The whole universe is resounding with the Sound, and thou hast only to open the door of thine ears.For opening the ears, it is sufficient to stop hearing the outer sounds. If you do this, you will hear the perpetual and unending Sound. It is infinite and has no beginning nor end, and on account of that,It is called Anhad (i.e., without any limits). Without this Word-the Eternal Sound-an expression of the Infinite, the world could not have come into existence. Hold communion with the Melodious Sound and lose yourself in it, O wise man.
Referring to the Sound in teachings of Sufis he quotes Hazrat Shah Niyaz R.A.-
The whole world is reverberating with Sound,To listen to It thou must unseal thine inner ears,Then shalt thou hear an Unending Music,And that shall lead thee beyond the confines of death.
In the same book Sant Kirpal tells that we can tune with the divine sound if we can introvert and stop listening to the outer sounds of the world around us and quotes following saying of Hazrat Shah Niyaz R.A.-
Sound is pervading the whole world in Its fullness,
Ye can surely listen to It with transcendental hearing,
This ye can do by closing the outer bodily ears,
For surely then shall ye hear the endless song,
And It shall take you beyond the sway of destruction and dissolution.
Discussing on Anhad Naad,the devine sound which doesn’t depend on any limitations,he describe Anhad as unceasing, eternal or limitless sound as the term literally means and quotes the saying of Hazrat Shah Niyaz R.A.-
Hear thou one continuous and unending Music,
A music that is eternal and beyond the confines of death.
When It has no beginning and no end,
It is therefore called Anhad or endless.
In his book “Jap Ji” which is the a translation of Bani of Guru Nanak he quotes the above mentioned saying of Hazrat Shah Niyaz R.A. related to Sultaan-ul-Azkaar andIsm-e-Aazam.
In another book named “Crown of Life” Sant Kirpal while telling that God has given us the outer ear to enjoy the melodies of sound, and the inner hearing with which we may hear the Voice of our Creator he quotes Hazrat Shah Niyaz who wrote-
Oh God, lead me to the place from where flows the ineffable
Kalma without words
Hazrat Shah Niyaz Ahmed was a renowned saint and founder of Khanqah-e Niyazia and the Niyazi Sufi Order.
Hazrat Shah Niyaz Ahmed was an Alvi Syed from his paternal lineage and a Rizvi Syed from the maternal side. His forefathers belonged to royal family of Bukhara (present day Uzbekistan).Among his forefathers Hazrat Shah Ayaat-ul-lah Alvi left the sultanate and got settled in Multan (Punjab province of present Pakistan). His grandson Hazrat Azmatullah Alvi came to Sirhind (Punjab,India). His son Hazrat Shah Muhammad Rahmet-ul-lah later came and got settled in Delhi. He was father of Hazrat Shah Niyaz Ahmed . He was appointed Qazi-ul Quzzat (Chief Justice) in Delhi. He earned the title of “Hakim-e-Elahi”.
His mother was Bibi Ladoo. She was also addressed by the name of Hazrat Bibi Garib Nawaz .She was daughter of Syed Maulana Sa’id Uddin,who traced his descent from Hazrat Imam Musa Raza (a.s.). He was one of the spiritual successor of Hazrat Shekh Kalim-ul-lah Shahjahanabadi r.a. (Delhi). Hazrat Shah Niyaz’s mother was herself a spiritual lady . She was the disciple of Hazrat Shah Mohi-ud-din Diyasanami/Giyasnami (R.A.) Her Murshid inducted her twice in Quadri Sufi Order. He told the reason for the double initiation as that the first time was for her and the second time was for the child in her womb . This child was Hazrat Shah Niyaz Ahmed.
Hazrat Shah Niyaz got birth in Sirhind in 1155 Hijri (1742 AD) . His was named Raaz Ahmed. Later on he was better known as Niyaz Ahmed . He came to Delhi along with his parents in 1160 Hijri (1748 AD). Hazrat Shah Niyaz Ahmed inherited spiritual qualities from his parents, particularly from his Mother from Childhood. His childhood education started at home under guidance of his maternal grandfather Hazrat Syed Maulana Sa’id Uddin. At an early age only his mother Hazrat Bibi Gharib Nawaz entrusted him to the care of Hazrat Maulana Fakhr-ud-Din Dehalvi Chishti r.a. who is better known as “fakhr-e-Jahaan”.
Shah Niyaz got his higher education from Madarsa Fakhriya at Delhi. At the age of 15 Shah He completed his education in Quran, Hadees, Tafseer, Fiqh . He was awarded the degree of Farighut-tahsil after 3 days of questioning by various scholars. He then became Ustad (teacher) at the same Madarsa and later became the principal of the same. Hazrat Maulana Fakhre Jahan initiated him as his spiritual disciple and later on as his successor. Hazrat Fakhr-e-Jahaan deputed Hazrat Shah to Bareilly (Uttarpradesh, India) to carry out the spiritual work. Hazrat Shah Niyaz established the Khanqah-eNiyazia in Bareilly. This Khanqah became the epicentre of both traditional and spiritual knowledge.
Hazrat Shah Niyaz was inducted in Qadri Silsila by Hazrat Abdullah Baghdadi (R.A.),who was direct descendent of Hazrat Gausul Aazam Shaikh Abdul Qadir Jeelani (R.A.). The incidence is such that one day Hazat Fakhr-e-Paak(R.A.) told that in his dream Hazrat Ghaus Paak (R.A.) has introduced him to a certain person (closely related to him) who would be sent to initiate Hazrat Shah Niyaz as his disciple and Hazrat Fakhre Paak should have him accepted by the person. After six days Hazrat Fakre Paak told Hazrat Shah Niaz that the person has reached Delhi. Hazrat Fakre Paak placed a tray full of sweets on his head and holding the hand of Hazrat Shah Niyaz went to Jama Masjid Delhi, where Hazrat Abdullah Baghdadi was staying. Hazrat Fakhre Paak recognized Hazrat Abdullah Baghdadi at once and placed the tray in front of him. Hazrat Shah Niyaz was accepted by Hazrat Abdullah Baghdadi (R.A.) as his spiritual disciple in front of huge crowd in the arch of Jama Masjid.
Hazrat Shah Niyaz Ahmed (R.A.) also received spiritual blessings from other saints of other Sufi orders. He was initiated in Qadri order by Hazrat Syed Abdullah Baghdadi (R.A.) and Hazrat Mohi-ud-din Diyasnami (R.A.),in Chisti-Nizami order by Hazrat Maulana Fakhruddin Fakhr-e-Jahaan (R.A.) and Hazrat Said-ud-din (R.A.),in Suharwardi order by Hazrat Maulana Fakhr-e-Jahaan(R.A.),and in Chisti-Sabri and Naqshbandi order from Hazrat Shah Rahmat-ul-lah (R.A.)
Hazrat Shah Niyaz was married with the daughter of Hazrat Abdullah Baghdadi (R.A.) who died after some years leaving no issues . From his second wife Hazrat Shah Niyaz had two sons, Hazrat Shah Nizam-ud-din Hussain (R.A.)and Hazrat Shah Nasir-ud-din (R.A.)
His eldest son Hazrat Shah Nizam-ud-din Hussain (R.A.) was his premier khalifa and sajjadanashin (spiritual heir). He had lot of other caliphs ,in which some prominent are-Syed Muhammed Sani of Badakshan, Maulvi Abdul Latif of Samarkand, Maulvi Nemat-ul-lah of Kabul, Maulvi Yar Muhammed of Kabul, Mulla jan Muhammed of Kabul, Maulana waz Muhammed of Badakshan, Maulvi Muhammed Husain of Mecca and Mirza Asad-ul-lah Beg of Bareilly.
Various Khanqahs of Silsila-e-Niyazia were established across the world. Which work towards spreading spiritual awareness of the people.
Hazrat Shah Niyaz nurtured deep love, regard and respect towards Prophet Muhammad (Peace Be Upon Him) and his family.
He was a very learned person, great mystic ,enlightened saint and an authority on theology . He was also very good scholar, poet and author of many books. He wrote in four languages ( Arabic, Persian, Urdu & Hindavi). His poetic pseudonym was “Niyaz”. He wrote poetry in various formats such as Naat, Munajaat, Manqabat, Masnavi, Ghazal etc. The total count of his published and unpublished literary writings is 18. His poetic collection “Diwan-e-Niyaz” has been published more than 50 times.
Hazrat Shah Niyaz passed away on 6th Jamadi-us-Sani 1250 Hijri (9th October 1834 A.D.) His shrine is in Bareilly (Uttar Pradesh, India) . His Urs is celebrated annually in traditional way. People from different faith, culture, languages attend this Urs.
Khanqah of Hazrat Maulana wa Murshidna Qutub e Alam Madare Azam Hazrat Shah Niaz Ahmad Qibla (Raziallah Taala Anho) & his Spiritual Successors :-
In Chishtia Silsila spiritual succesorship reached to Hazrat Shah Niaz be Niaz(RA) through his Pir o Murshid Hazrat Maulana Fakhruddin Mohammad Dehalvi (Fakhre Paak) and he was bestowed upon the spiritual successorship of Qadria Silsia by Hazrat Abdullah Baghdadi Qadri (RA) who was the direct descendant and spiritual successor of Hazrat Ghaus e Samdhani Mehboob e Subhani Syed Sheikh Abdul Qadir Jilani (Ghaus Paak RA, 17th in the direct line of descendants of the Holy Prophet. Born in 1742 AD (1155AH) in Sirhind Punjab, Hazrat Shah Niaz Ahmad (RA) had his ancestors from a ruling dynasty of Indijan Bukhara , who abdicated the throne and set out to attain spiritual proximity to Allah through the service of humanity.
Hazrat Shah Niaz Ahmad (RA) was sent to Bareilly by his Sheikh Hazrat Maulana Fakhre Paak(RA) . Here he founded a Khanqah which later came to be known as Khanqah e Niazia and , it became one of the most important centre of Islamic Scholarship and Spiritual Training. People from different parts of the world thronged the Khanqah for Spiritual Solace. The Silsila Niazia , named after Hazrat Shah Niaz Ahmad (RA) reached to the far off corners of the world through his spiritual deputies who emerged as highly spiritually rich Buzurgs of their times. Khanqah Niazia has its branches spread all over India, Pakistan and Afghanistan.
After Hazrat Shah Niaz Ahmad (RA), his spiritual successor was his eldest son Taj ul Awliya Hazrat Shah Nizamuddin Hussain (RA) (1236-1322AH) who spiritually led the Khanqah for 86 years. The baton of Spiritual Successor ship from Hazrat Taj ul Awliya passed on to his son Siraj us Salekin Hazrat Shah Mohinuddin Ahmad (RA), from Hazrat Siraj us Salekin(RA) to Imam us Salekin Mehboob e Haq Hazrat Aziz Mian Saheb (RA) and from Hazrat Aziz Mian Saheb (RA) to Hazrat Hasan Mian Saheb (RA). Since then under the guidance and spiritual leadership of the present Sajjada Nasheen Hz Shah Hasnain Niazi(Hasni Mian Saheb), the message of love, peace and brotherhood continues to be propagated by the Khanqah.
Khanqah e Niazia is a major seat of learning for Hindustani Classical music and many prominent names ( Shambu Maharaj , Birju Maharaj, Naina Devi etc) have been associated with this Khanqah . Hazrat Shah Niaz and his successors have a substantial literary work in the form of poetry and prose , which, besides being precious treasure of Tasawwuf , has an exemplary value in Urdu and Persian literature
Islamic mysticism is called ‘tasawwuf’ or Sufism. The term ‘Sufi’ is derived from the Arabic word of Suf which means wool. It refers to the early Muslim asceticswho used a coarse wollen garment as a symbol of detachment from the worldand closeness to God. The wool was also considered the sign of soul’s purity. The sole mission of a sufi is to realize God. He renounces everything except God, follows the Divine Path (tariqat), attains spiritual perfection (maarifat) and finally experience unification with God (fana).
Islamic mystics are largely influenced by the Quranic views of monistic God, love of Humanity, moral values and universal religion.
The doctrine of ‘unity of God (tawheed) which is expressed as ‘there is no God but God’ is interpreted by Sufis in various ways. The pantheistic mystics give it the form of ‘unity of existence’ (wahdat-ul-wajood).
Love (muhabbat), gnosis (marifa) and unification (tauheed) are the cardinal principals of Sufi thoughts. The mystics of Islam always preach the theory of pure love or the selfless love of God. From the early years of Islamic Mysticism the Sufis had used poetry as a form of communication to express themselves and their spiritual experiences and to spread their massage among the people. Many of the early Sufis were also poets who wrote in Arabic and Persian.
In India the origin and growth of Urdu Poetry took place in the early medieval period from eight to thirteenth century. It was the age when the religion of Islam had penetrated into south India and the fusion of Islamic Culture and Indian Civilization has begun. The Muslims knew Hindu religion and the Indian system of philosophy while the Hindus were well acquainted with the teachings of the Quran and the traditional Sufism.
Almost all the early Urdu poets were sufis. Amir Khusro, Sayed Muhammad Bandanawaz Gesudaraz, Shamsh-ul-Ushshaq Shah ‘Miranji’, Shaikh Bahauddin ‘Bajan’, Shah Burhanuddin ‘Janam’, Muhammad Quli ‘Qutub Shah’, Syed Sirajuddin ‘Siraj’ Aurangabadi, Zahuruddin ‘Hatim’, Shamshuddin ‘Wali’ Dakkani were all great sufis.
In the later generation of Urdu poets Mir Taqi ‘Mir’ , Khwaja Mir ‘Dard’, Khwaja Haider Ali ‘Aatish’, Mirza Asadullah Khan ‘Ghalib’, Mirza Mazhar Jaanejaana, Shaikh Ibrahim ‘Zauq’, ‘Daag’ Dehalvi, Ameer Minai were followers of tasawwuf.
While most of them strictly followed the path of Sufism and lived their life accordingly, some of them were influenced by the idea of Sufism and made it the guiding concept to express their experiences in the form of poetry.
Hazrat Shah Niyaz Ahmed (1742 – 1833 AD) of Bareilly was a profound Sufi and an authority on mysticism and theology. He followed the Chishti Sufi Tariqa of Khwaja Moinuddin Chishti & Qadri Sufi Tariqa of Shaikh Abdul Qadir Jeelani.
Hazrat Shah Niyaz started his poetry in the early age of 15 and wrote up to the age of 75. He didn’t write any poetry in the last 25 years of his life. He didn’t appoint anyone as his teacher for poetry neither he followed the specific pattern of and wrote purely on his spiritual experiences.
In the 55 years of his writing period his main contemporary were Jaan e jaana, Dard, Soz, Sauda,Meer,Haatim, Qayam. While most of the contemporaries of Shah Niyaz Ahmed refuted the concept of wahdat-ul-wajood or unity of being Hazrat Shah Niyaz was the greatest representative of the pantheistic form of mysticism in the modern period. He regards God as the very existence of everything. There is no being except his being. He preached that the path of love is to be followed by the aspirant because love alone can lead to the revelation of the God. The same philosophy is strongly visible in the poetry of the Shah Niyaz Ahmed.
‘Mushafi’ Ghulam Humdani was the disciple of Hazrat Shah Niyaz Ahmed. He is considered to be the first person to simply call the Urdu language Urdu. Before this Urdu was called by many names Hindavi, Dakkani,Rektha etc. Many of the later generation of Urdu Poets were impressed by the poetry Hazrat Shah Niyaz Ahmed. Shaikh Muhammad Aleem ‘Aasi’ Ghaizipuri, Asghar Hussain ‘Asghar’ Gondavi, Hazrat Shah Muahmmad Taqi Aziz ‘Raaz’ Niyazi, hazrat Allama ‘Maikash’ Akbarabadi, Bieshshwar Prasad ‘Munawwar’ all followed Hazrat Shah Niyaz’s expression of unity of existence (wahdat-ul-wajood) in their poetry.
Hazrat Shah Niyaz wrote in four languages Arabic, Persian, Urdu and Hindavi. His poetic pseudonym was “Niyaz”. He wrote poetry in various formats such as Naat, Munajaat, Manqabat, Masnavi, Ghazal etc. The total count of his published and unpublished literary writings is 18. His poetic collection “Diwan-e-Niyaz” has been published more than 50 times.
The Diwan Of Hazrat Shah Niyaz can be distributed in three parts. The first portion contains his Persian Poetry. It contains one Munajaat with 192 couplets, 101 Persian ghazals, One ghazal Completely in Arabic, One ghazal with first line in Persian and second line in Arabic, 2 masnavis with 15 couplet each, 5 Mustazaad with 40 couplets each.
The second portion contains his Urdu poetry with 66 ghazal which has approximately 525 couplets. The third portion contains his Hindavi poetry. This includes Hori, Phag, Basant etc.
Hazrat Shah Niyaz Ahmed rejected empirical and intellectual form of knowledge as the true means for the realization of Ultimate Truth. He believed that the truth (Al-Haqq) is disclosed through revelation (kashf) in the illuminated heart of the devotees of Allah.
Hazrat Niyaz Ahmed Says :
Hosh-o-khirad se hum ko sarokaar kuchh nahin,
In donon saahibon ko humaara salaam hai !
(We are not concerned with the perception and reason,
We discard both of them )
Aql ke madrase se uth, ishq ke maikade mein aa,
Jaam-e-fana-o-bekhudi, ab to piya jo ho so ho !
(Get up from the school of mind and come to the tavern of love,
You have drunk the cup of annihilation and ecstasy now let whatever happens)
He believed that God is realized only by means of love.
Hazrat-e-ishq aap howein gar mudarris chand roz,
Phir to ilm-o-faqr ki tahseel khaatir kuaah ho !
(O love, if you be our guide for a few days,
We will certainly acquire perfect knowledge and saintship)
Jise dekhna hi muhaal tha na tha us ka naam-o-nishaan khain,
So hare k zarre mein ishq ne humein us ka jalwa dikha diya !
(His contemplation was not possible and he was not at all perceptible,
Love has shown us His glory in every particle of dust)
The seeker of God sees nothing when loves grows in his heart.
Hazrat Niyaz Ahmed Says –
Basaa meri mein tu is qadar,
Ki tujh bin mujhe kuchh aata nahin nazar
( O god, my eyes are preoccupied with thee the extent,
That I see nothing except thee)
Hazrat Shah Niyaz Ahmed believed that Suffering implies closeness to God. Niyaz says-
Hargiz dawa na keejiyo is gham ki aye ‘Niyaz’,
Sab raahaton se is ko mazedaar dekhna !
(O Niyaz, do not try to avoid distress in love,
You will find it more delightful than all other comforts.)
Ishq mein tere kohe gham sar pe liya jo ho so ho !
Aish-o-nishaat-e-zindagi chhod diya jo ho so ho !
Mujh se mareez ko tabeeb haath tu apna mat lagaa
Isko khuda pe chod de bahr-e-khuda jo ho so ho !
Hasti ke is saraab mein raat ki raat bas rahe
Subh-e-adam huaa numoo paaon uthaa jo ho so ho !
Dunia ke nek-o-bad se kaam humko ‘Niyaz’ kuch nahin,
Aap se jo guzar gaya use kya jo ho so ho !
(In Your love , I bear mountains of agony, come what may.
I forsake the luxuries of life, come what may.
Oh doctor, don’t touch a patient like me,
Leave it for God; for God’s sake, come what may.
In the mirage of this body we stayed only for the night,
When finally the dawn arrives, step forward, come what may.
‘Niyaz’ I care not about the good or bad of this world,
One who has gone beyond the self, did what he did, come what may.)
Hazrat Shah Niyaz Ahmed believed that love result in the realization of higher mystical stage of selflessness which is a great achievement of the saint.
Shah Niyaz Ahmed described this state of ecstasy :
Mujhe bekhudi ye tu ne bhali chashni chakhaai !
Kisi aarzu ki dil mein nahin ab rahi rasaai !
Na maqaam-e-guftgu hai na mahl-e-justju hai,
Na wahaan hawas paunchein na khirad ki ho rasaai !
Na visaal hai na hijsran na suroor hai nag ham hai,
Na makin hai na makaan hai na zameen hai na zamaan hai,
Dil-e-Be nawa ne mere wahaan chaawni hai chhaai !
( O state of selflessness, what a remarkable alchemy thou hast awarded me,
Henceforth no worldly desire abides in my heart.
It is an incommunicable stage with is no desire,
It is neither a stage of unification and nor a stage of separation.
Now I neither feel delight and grief,
I am lost to myself in this overwhelming state.
Neither there is a place to abide in nor is it occupied by someone,
My humble heart has made its abode there in.)
Hazrat Shah Niyaz further says that such an immediate experience is enjoyed only with the grace of god. He says:
Kahaan main kahaan bekhudi ka maqqam,
Wahaan se yahan tu hi laaya mujhe !
(O God I could not experience state of selflessness myself,
Thou alone hast led me to this mystic stage)
Hazrat Shah Niyaz preached that God unveils his glory to those whose selfhood is effaced. This is a high station of the spiritual path which is achieved by the genuine saints.
Hazrat Shah Niyaz Ahmed explains this stage as:
Aate hi us ke saamne yun aap se hum chal basey !
Suraj ka chehra dekhte jaise ki shabnam chal basey !
Aql-o-khirad imaan-o-deen sabr-o-shakeb wa aaraam-o-dil,
Jo kuch the who zindagi ke rukhn-e-aazam chal basey !
(We passed away from ourself in his presence,
As dew is evoparated with the vision of Sun.
Reason intellect belief religion patience endurance tranquility and heart,
Once the pillar of my existence have completely disappeared.)
After this Hazrat Shah Niyaz says that the knower and known becomes one.
Khuli aankh peete hi wahdat ka jaam,
Huye mast-o-sarshaar deedaar ke !
Khamoshi ka aalam hai apna maqam,
Nahin aashna bahes-o-takaar ke !
(our inner eye opened when we drank the wine of unicity
We rejoiced the state of intoxication as we experienced the vision,
Our state is a state of quietness,
Beyond discussion and argumentation)
The seeker’s personality and individuality ceases to exist and he realizes oneness of God.
Naqsh-e-hasti mit gaya naam-o-nishaan sab mit gaya,
Saaf matla ho gaya jot ha yahaan waan kuchh na tha !
The mark of my existence has vanished and all traces of my being obliterated,
Now the horizon is cleared for me and that which belonged to me has faded away)
Hazrat Shah Niyaz Ahmed believes in the Sufi doctrine of wahdat-ul-wajood. It signifies that there is only one reality in existence. Everything else is a form of that reality.
Aalam kahe his ko jahaan yaani jahaan-e-jism-o-jaan
Shanein hain us zaat ki jisko kahaae sansaar ek !
Tuti ho daastan saara sau sau tarah se de sadaa,
Har dam nay bole sadaa aur hai wahaan miqaar ek !
Be-imtiyaaz-e besh-o-kam daane mein hain ye sab baham,
Bekh-o-darakht wa shaakh-o-gul anboh-e-barg-o-baar ek !
(The world, which is known as the world of body and soul,
Is only a glory of the divine essence or the absolute unity.
The parakeet narrates its tale in hundred different voices,
With the self-same one beak he gives a new tone every time.
The root the tree the branch the flower and the multitude of leaves and fruits,
Are indistinguishably united in the seed and hence they are all one)
One the account of our inability to comprehend the real as perfect unity we
regard it as the multiple being, while this multiplicity is in fact a form of unity.
Wahdat aise hui hai jalwa numa
Ek hai sau hazaar aankhon mein
(The one being exhibits itself in such a way,
That the hundred thousand eyes behold it as once)
In other words there is only one absolute being whose essence and existence is identical.
Dekhta aap hai sune hai aap
Tu uske ma-siwa dekha
(God sees Himself and listens and Himself,
Hast thou seen else but Him??
God is imminent as well as transcendent. His immanence means His manifestation in the certain forms. The world apart from him is nothing.
Hazrat Shah Niyaz Ahmed explains –
Na tan dekhta hoon na jaan dekhta hoon !
Tujhi ko nihaan aur ayaan dekhta hoon !
Jidhar dekhta hoon jahaan dekhta hoon ,
Khuda hi ka jalwa miyan dekhta hoon !
Agar koi jaan-e-jahaan gair-e-Haq hai ,
So main us ko wahm-o-gumaan dekhta hoon !
(I see neither my body nor soul,
I see only Thee in my inward and outward being.
Where ever I look and whatever I see,
I see only the vision of God.
If there is any existence other then the truth,
Then I regard it as imaginary and illusory)
This implies that the God is absolute and one. He can be worshipped in multiple ways.
Sanam ko pooje Brahman haram ko maane Shaikh,
Ye donon ek hain manoon kise, kise doon chhor !
(The Brahmin worships the idol and Shaikh reverts to Mecca,
To me both are same, which should I accept and which I should reject.)
Every creation is a manifestation of God. He reveals Himself in various forms.
Hazrat Shah Niyaz Ahmed doesn’t believe in emanation as it signifies dualism between creator and creation. He believes in One reality which the creator as well as the creation. God and the universe is the same in essence. Hazrat Shah Niyaz describes his monistic concept of God.
Yaar ko hum ne ja-ba-ja dekha !
Kahin zahir kahin chhipa dekha !
Kahin mumkin hua kahin waajib,
Kahin faani kahin baqaa dekha !
Kahin hai baadshah-e-takht nasheen,
Kahin kaasa liye gadaa dekha !
Kahin aabid bana kahin zahid,
Kahin rindo ka peshwa dekha !
Surat-e-gul mein khilkhila ke hansa,
Shakl-e-blbul mein chahchaha dekha !
Shama ho kar ke aur parwana,
Aap ko aap mein jala dekha!
Kar ke daawa kahin an-al-Haqq ka,
Bar sar-e-daar who charha dekha !
Kahin aashiq ‘Niyaz’ ki surat,
Sina biryan-o-dil jala dekha !
(I saw the bellowed everywhere,
Somewhere he was revealed and somewhere hidden.
Somewhere he is contingent and somewhere he is necessary,
Somewhere he is mortal and somewhere he is eternal.
Somewhere he is the king on the throne,
Somewhere he is a beggar with his bowl.
Somewhere he is worshipper of Himself and somewhere he is ascetic,
Somewhere he is seen is as the chief of His lovers.
Sometimes he laughs in the form of flower buds,
Another time he sings in the form of nightingale.
He takes the form of candle and the moth,
And consumes himself in the fire of love.
Somewhere he is found exclaiming I am the truth,
And getting hanged in the gallows.
Elsewhere he is seen in the disguise of his lover like Niyaz,
With chest aflame and burning heart)
Hazrat Shaah Niyaaz Ahamd rahmatullāhi alaihi :
Aap ki wilaadat 6 Jamaadi uṡ ṡaani 1155 Hijri (7 August 1742 A.D.) ko Sirhind (Punjab) me hui.
Aap ke waalid ka naam Hazrat Haaji Hakeem e Ilāhi Shaah Rahmatullāh Alwi bin Azmatullāh Alwi rahmatullāhi alaihi aur waalida ka naam Bibi Ladoo urfe Bibi Ghareeb Nawaaz binte Maulana Sayyed Saeed-ud-deen Rizwi hai.
Aap Alwi hain.
Aap ke pardaada Bukhara ke Sultaan the. Shaah Aayatullāh Alwi Multan aaye aur un ke pote Azmatullāh Alwi Sirhind (Punjab) aaye.
Jab aap ki umr 6 saal thi tab aap ke waalid Shaah Rahmatullāh Alwi Delhi tashreef laaye. Wo Naqshbandi silsile ke shaikh hain aur Delhi ke Qaazi the.
Aap ke naana Husaini Rizwi saadaat hain. Aur Hazrat Khwaja Shaah Kaleemullāh Jahanabadi rahmatullāhi alaihi ke khalifa hain.
Aap ki waalida Hazrat Shaah Mohiy-ud-deen Diyasanami rahmatullāhi alaihi ki mureed hain. Ek baar Qaadri silsile me Bai’at karne ke baad aap ki waalida ne dobaara apne hone waale bache ki taraf se apne peer se bai’at ki.
Aap ne apne naana jaan Hazrat Maulana Sayyed Saeed-ud-deen Rizwi se ibtidaai taaleem haasil ki.
Phir Madarsa Faqriya Delhi me majeed taaleem haasil ki.
17 saal ki umr me aap ne Qur’an, Hadees, Tafseer aur Fiqh ki taaleem mukammal ki aur Sanad e Faraaghat haasil ki.
Is ke baad aap Madarsa Faqriya me Mudarris bane aur phir Sadr-ul-Mudarraseen bane.
19 saal ki umr me Aap Hazrat Maulaana Fakhar-ud-deen Mohammad Chishti Dehlawi rahmatullāhi alaihi mureed bane.
Aap ke waalidain ne Aap ko Hazrat Fakhar-ud-deen ko supurd kiya. Aap ne Hazrat se baatini ta’aleem haasil ki.
Ek martaba Hazrat Fakhar-ud-deen Chishti Dehlawi ko bashaarat hui aur Hazrat Ghaus e aazam ne farmaaya ke ‘Niyaaz Ahmad ke liye hum humari aulaad me se ek shakhs ko bhej rahe hain jo ise Qaadri silsile me apna mureed banayega.’ Is ke 6 din baad Hazrat apne sar par meethaai ki thaali rakhkar aap ko apne saath Delhi ki Jaama Masjid me le gaye. Waha Sayyed Abdullāh Baghdadi muqeem the. Un ko meethaai bataur e nazraana di aur unho ne majme kei maujoodgi me Niyaaz Ahmad ko apna mureed banaaya.
Phir Hazrat Fakhar-ud-deen Chishti Dehlawi ke farmaan par aap Bareilly tashreef laaye aur apni khaanqaah banaai aur taalim e deen karte rahe aur logo ko faiz ata karte rahe.
Aap ki baargaah me Hindustan ke aur Afghanistan, Samarqand aur Bukhara se log taalim ke liye aate the.
Aap ke shaagirdo me Ghulaam Hamdani Mushafi aur Mo’min Khan Mo’min mash’hoor hain.
Aap hamesha ba-wuzu rehte the.
Aap hamesha saadgi pasand karte the.
Ameero aur Sultaano aur siyaashi logo ki ki sohbat se door rehte the aur un se hadiya lene se inkaar karte the.
Haq ki taalim dene me kisi se darte nahi the.
Aap hamesha Buzurgaan e Chishtiya ke Qaul wa fail par amal karte the.
Aap logo ko apne waalidain ki aur buzurgo ki khidmat aur ita’at karne ki naseehat karte the.
Aur Saadaat e kiraam se mohabbat karne ki aur un ki khidmat karne ki taalim dete the.
Aap ghareebo aur mohtaajo ki khidmat karna bahot pasand karte the aur apne shaagirdo ko bhi is ki taaqid karte the.
Aap farmaate the ke Khaaliq ki raza ke liye makhlooq ki khidmat karo. Insaano ko madad chaahe wo kisi bhi mulk ya ilaake ka ya kisi bhi qaum ka ho.’
Aap ki likhi hui mash’hoor kitaaben :
(1) Risaala Raaz-o-Niyaz
(2) Shams-ul-Ain Shareef
(4) Tohfa e Niyaaz ba Hazrat-e-Be-Niyaaz
(5) Haashiyah Sharah ‘Mulla Jalaal’
(6) Haashiyah Sharah ‘Chagmani’
(7) Risaala Tasmeet-ul-Maraatib
(8) Risaala Mantaq
(10) Mazmua Qasaaid-e-Arbiya
(11) Sharah Qasaaid-e-Arbiya
(12) Deewaan-e-Niyaaz (Urdu)
(13) Deewaan-e-Niyaaz (Faarsi).
(1) Ek martaba urs ke mauqe par Hazrat ne apne shaagirdo ko roti aur shirni ki nyaaz taqseem karne ke liye farmaaya. Munshi Ali Bakhsh baawarchi khaane ki zimmedaari samhalte the. Unho ne aap ko arz kiya ‘Huzoor! Abhi hamare paas sirf 5 kilo aata hai jo yaha maujood tamaam logo ke liye kaafi nahi hai. Aap ne farmaaya ‘Us aate ko ek kapde me rakhkar us me rotiya banaate jaao aur taqseem karte jaao magar use kholkar dekhna nahi.’
Munshi Ali Bakhsh ne aap ke farmaan ke mutaabiq kiya. Sab ko khilaane ke baad Munshi Ali Bakhsh ne kholkar dekha to ta’ajjub hua ke wo 5 kilo aata jaisa tha waisa hi maujood tha.
(2) Ek baar Hazrat Muradabad ke qareeb Bachraon tashreef le gaye. Aap ke 7 mureedo ne alag alag aap ko apne yaha khaana khaane ki daawat di.
Aap ne apne maqaam par khaana tanaawul farmaaya aur ek kamre me aaraam karne ke liye gaye aur logo se khalel na pahunchane ke liye farmaaya.
Dusre din wo sab mureed aaye aur daawat ke liye tashreef lane par shukriya ada kiya. Tab logo ko pata chala ke jis waqt aap kamre me aaraam farma rahe the usi waqt aap tamaam mureedo ke waha khaane ki daawat ke liye bhi tashreef le gaye the.
Aap ka nikaah Hazrat Sayyed Abdullāh Baghdadi ki saahabzaadi se hua.
Un ke intiqaal ke baad Aap ne dusra nikaah kiya.
Jis se Aap ke 2 bete aur 1 beti hain.
(1) Shaah Nizaam-ud-deen Husain (Sajjaada nasheen),
(2) Shaah Nasir-ud-deen.
Aap Hazrat Maulaana Fakhar-ud-deen Mohammad Chishti Dehlawi rahmatullāhi alaihi ke mureed aur khalifa hain. Hazrat ne Aap ko ‘Suharwardi’ silsile ki bhi khilafat ata farmai hai.
Aap ko Hazrat Sayyed Abdullāh Baghdadi Qaadri rahmatullāhi alaihi se ‘Qaadri’ silsile ke khilaafat mili hai.
Hazrat Haaji Shaah Rahmatullāh Alwi rahmatullāhi alaihi se ‘Naqshbandi’ silsile ki khilaafat mili hai.
Hazrat Maulana Sayyed Saeed-ud-deen Rizwi ne bhi Aap ko Chishti Nizaami Kaleemi’ silsile ki khilaafat ata farmai hai.
Aap se ‘(Chishti Nizaami) Niyaazi’ silsila jaari hai.
Aap ke khulfa :
(1) Hazrat Taaj-ul-Auliya Shaah Nizaam-ud-deen Husain
(2) Hazrat Miyan Fakhr-ud-deen Husain
(3) Hazrat Muhammad Fakhr e Aalam
(4) Hazrat Ghulaam Muhammad Miskeen Shaah Jaipuri.
(5) Hazrat Sayyed Ahmad Ali
(6) Hazrat Maulwi Abdul Lateef Samarqandi
(7) Hazrat Sayyed Meer Muhammad Sami Badakshani
(8) Hazrat Maulana Wa’az Muhammad Badakshani
(9) Hazrat Maulwi Ne’matullāh Khan Kabuli
(10) Hazrat Maulwi Yaar Muhammad Kabuli
(11) Hazrat Mulla Jaan Muhammad Kabuli
(12) Hazrat Haafiz Wazeer Khwaja Kabuli
(13) Hazrat Abdul Rasool Saahib Kabuli
(14) Hazrat Maulwi Muhammad Husain Makki
(15) Hazrat Mirza Asadullāh Beg Bareilwi
(16) Hazrat Shaah Jee Sharf-ud-deen
(17) Hazrat Hakeem Rahmatullāh Bachrayuni
(18) Hazrat Maulwi Mahmood Aalam Bachrayuni
(19) Hazrat Shaahzaada Saahib Ajmeri
(20) Hazrat Bakhshullāh Khan Shahabadi
(21) Hazrat Mohammad Abdullāh Khan Sahjahanapuri
(22) Hazrat Maula Daad Khan Sahjahanapuri
(23) Hazrat Maulwi Mastaan Khan Sahjahanapuri
(24) Hazrat Hashmat Ali Khan
(25) Hazrat Kifayatullāh Khan
(26) Hazrat Maulwi Abdul Rahman Khan Jaorawi
(27) Hazrat Ghulaam Maula Khan Akbarbadi
(28) Hazrat Maulwi Ubaidullāh Jee
(29) Hazrat Usmaan Khan Kabuli
(30) Hazrat Haaji Haasham Kabuli
(31) Hazrat Makhdoom Abdul Saeed Yarkandi
(32) Hazrat Shaah Shams ul Haq Lukhnawi
(33) Hazrat Makhdoom Jee Badakshani
(34) Hazrat Shaah Noor Husain Bareilwi
(35) Hazrat Salaamatullāh Khan Sahjahanapuri
(36) Hazrat Shaah Wajeeh-ud-deen
(37) Hazrat Zia-ud-deen Saahib.
Aap ka wisaal 6 Jamaadi uṡ ṡaani 1250 Hijri (9 October 1834 A.D.) ko hua.
Aap ka mazaar Bareilly (Uttar Pradesh) me hai.
Ek shakhs Kabul se Bareilly aaya. Shaher ke baahar ek buzurgh mile aur us se puchha ‘Kaha jaa rahe ho?’ Us shakhs ne kaha ‘Hazrat Shaah Niyaaz ka mureed hone ke liye jaa raha hu.’ Us buzurgh ne farmaaya ‘Main tumhe mureed banaata hu.’ Aur phir unho ne khaanqaah ka raasta bataaya.
Jab wo shakhs khaanqaah pahuncha to pata chala ke Hazrat Shaah Niyaaz ka wisaal 3 din pehle hi ho chuka hai. Us shakhs ne logo ko ye tamaam qissa bataaya. Jab us ne us buzurgh ki shakl o soorat bayaan ki to logo ko ta’ajjub hua ke wo bilkul Hazrat Shaah Niyaaz ki hum soorat the.
Wo shakhs jaan gaya ke Hazrat ne wisaal ke baad tashreef laakar mureed banaakar us ki khwaahish puri farmai hai.
ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me
Aur Hazrat Shaah Niyaaz Ahamd rahmatullāhi alaihi aur tamaam Auliya Allāh aur Ahle bait 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.