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Masha'ikh-E-Chisht
INTRODUCTION
This book which is presented to readers, contains the names and life-episodes of suchnoble Auliya and Masha-ikh whose existence constitutes a ni’mat (divine favour) andwhose very mention is a rahmat (divine mercy) for the world. They have reached Allahand they deliver others to Allah (i.e. they are both Waasil ilallaah and M
ْ
sil ilallaah). Mostaptly does the following gracious Qur’aanic aayat apply to these illustrious Souls:“Those first ones who have taken the lead among the Muhaajireen and the Ansaar andthose who have followed them with the firmest conviction of Imaan (Ihsaan), Allah iswell-pleased with them and they are well-pleased with Him.”They were the true and perfect Mu’mins. They were excellent Muslims. In reality they were the slaves of Allah. They fully fulfilled the design declared in the aayat:“I have not created jinn and man except that they worship Me.” However, in view of these pages emergingfrom the pen of a non-entity of deficient righteousness, they (these pages) do not deserve presentation tofriends. Hence, the written manuscript had laid around for a considerable period of time. I shall briefly explainthe circumstances which constrained me to engage in writing this book. Although I had acquired the greater part of my academic knowledge studying under my father (May Allah brighten his abode of rest), a substantialsegment of academic knowledge was acquired in the Madrasah under the blessed shadow of the Masha-ikh of the Madrasah. When my studies neared completion, a natural desire to aid the Madrasah developed in me. Ithought that if I cannot financially assist on account of the lack of monetary means, I could at least aid by presenting a written treatise on the conditions and progress of the Madrasah. In making such a presentation tothe people of goodwill, I shall at least become one who directs towards goodness.Since I had not as yet written a book, I initiated my program of writing for the sake of barkat, with the ChishtiMasha-ikh. Every link in this illustrious Chain of Masha-ikh is a source of virtue and blessing. From themgenerate anwaar (divine illumination) and spiritual effects. The writing of this treatise was interrupted with thecommencement of another book, Taarikh-e-Mazaahir (The History of the Madrasah Mazaaharal Uloom).Thereafter (i.e. even before completing the second book) I engaged in writing Bazlul Majhood and AujazulMasalik. Involvement with the latter two writings did not permit me to complete the former two. Theconsiderable time lapse dissipated my hope and enthusiasm for the accomplishment of the former two writings.However, no one can estimate the limitless bounties of Allah Ta’ala. The grace and kindness of Allah Ta’alaare not dependent on anyone’s qualification and ability.In submission to the instruction of one of my seniors I had to prepare a brief compilation of 40 Ahadith. Thewide and intensive acceptance of this compilation encouraged my friends to insist on the publication of theincomplete manuscript (i.e. Masha-ikh-e-Chisht). I no longer cherished the hope of completing the book dueto the inavailability of time. The deficiency in the manuscript was only that many accounts had not yet beenwritten. To accomplish this, it was necessary to refer to certain books of history. However, this was not such adeficiency which would render the book futile. Hence, I did not oppose the idea of its publication in its existingform. I, therefore, handed for publication the manuscript after adding this brief introduction. In the initialwriting, the introduction was very lengthy. It consisted of the purpose of the book and the literary services of the Akaabireen (Senior Ulama). For the sake of brevity, these were deleted.Before presenting the actual subject, I wish to make a necessary request to readers. Firstly, historical narrationand facts are not entirely as authentic and reliable as the narratives of Knowledge. Secondly, the life-stories of
the Masha-ikh are caught between two groups of extremists – their devotees and their enemies. It is for thisreason that often the reality of events pertaining to the Masha-ikh becomes blurred. Therefore, if any anecdoteof the Masha-ikh is found to be in conflict with the Shariah, then to follow will not be permissible nor is it permissible to speak or think ill of the august person to whom the incident is related.
ﺐﻴﻧا
ﻪﻴﻟاو
ﺖﻠآﻮﺗ
ﻪﻴﻠﻋ
ﷲﺎﺑ
ﻻا
ﻰﻘﻴﻓﻮﺗ
ﺎﻣ
و
My taufeeq is with only Allah. I trust on Him and towards Him do I turn (in repentance).
Muhammad Zakariyya Kandhalwi *24th Rabiuth Thaani 1349 HijriThe aforegoing introduction was written 43 years ago in the year 1349 in the hope of publishing this book.Fate, however, did not permit publication at that time. Now my grandson (daughter’s son), Molvi Shahid (MayAllah preserve him in safety) is publishing it. May Allah Ta’ala grant it wide and intensive acceptance. MayHe make it beneficial and may Allah Ta’ala grant in full measure the barkat of these illustrious Masha-ikh(May Allah have mercy on them).Muhammad Zakariyya5th Shabaan 1392 (Friday)* Hadhrat Shaikhul Hadith Maulana Muhammad Zakariyya-rahmatullah alayh-of Mazaaharal Uloom,Sahaaranpur, India.- Translator.
The Shajarah
The purpose of this treatise is to discuss the Masha-ikh of the undermentioned Shajarah (Spiritual Tree). The prime motive for the Sulahaa (the pious Auliya) is the acquisition of Rahmat (divine mercy). It is quite obviousthat it is disrespectful for one spiritually destitute in every respect to write about the illustrious Auliya.lam, Maulana
The Shajarah is of Hadhrat Aqdas, Qutbul alam, Murshid-e- Gangohi (Nawwarallaahamarqadahu).(The Shajarah is in the form of a poem. Due to the inability of the translator to present an authentic translationof the poem, only the names of the noble Masha-ikh in the Shajarah are presented – Translator).The aim of reciting the Shajarah is tawassul (to supplicate to Allah for mercy through the medium of theseillustrious names). Hence, it is appropriate to begin from the lowest one in the Shajarah progressing to thehighest. If the medium of Rasulullah (
ﻢﻟﺎﺳو
ﻪﻳﺎﻋ
ﷲا
ﻰﻠﺻ
) is taken first, then there is no need to cite anyoneelse. Since the life-conditions will now be narrated, it is necessary to commence with the blessed narration of Rasulullah (
ﷲا
ﻰﻠﺻ
ﻢﻟﺎﺳو
ﻪﻳﺎﻋ
).
Sayyidul Qaunain, Khaatamun Nabiyeen (
ﻢﻟﺎﺳو
ﻪﻳﺎﻋ
ﷲا
ﻰﻠﺻ
)
It is an undeniable fact that for even the briefest discussion on the adorable attributes of Nabi-e-Kareem (
ﻰﻠﺻ
ﻢﻟﺎﺳو
ﻪﻳﺎﻋ
ﷲا
), large volumes are inadequate. None of the departments of his life, be it his character, habits,ibaadat, social conduct, excellencies, miracles, etc., can be presented with justice. To encompass his life isimpossible. Thus, purely for the sake of barkat will I present a few droplets from this ocean of treasures.
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