Khizar 1

Aiman Khizar

20020358

Qawaali

December 20, 2019.

Important Chishti Shrines of Pakistan

Introduction to Chishti Order:

Sufism is the knowledge of finding God. It’s a message of peace which is involves love,

unity and brotherhood. Love is considered to be the greatest force of the world and it’s also the

soul of all the religions. The dearth and abstinence that the Sufis put into practice are motivated

by the life of the Prophet and his companions. The Prophet Muhammad P.B.U.H,is considered to

be the first the first Sufi due to his philosophy and persona: a model that initiated mysticism for

the generations to appear . Sufism is a form of Islam, a school of practice that emphasizes the

inward search for God and shuns materialism. It has produced some of the world’s most beloved

literature, like the love poems of the 13th century Iranian poet Rumi. Its followers cherish peace,

love and tolerance. There have been different orders of Sufism and one of the most important out

of these is “Chishti Sufi order”.

“Chishtia Order was originated in Indian Sub-continent by the efforts of Moen-ud-Din

Chisti who initiated first sufi order there. He founded it in Ajmeer but then it extended to other

areas. Today its one of the most widely accepted Sufi Order in Indian sub-continent. While

explaining the origins of Chisita order Amin mentions, “It is beyond any doubt, that it has been

the most dominant Sufi Order of India and Pakistan. Khwaja Muin-ud-din Chishti as the founder
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of the Order, has his reverence not just in Muslims’ hearts rather we find Hindu accounts equally

occupied with his praise as, Rai Bahadur Harbilas Sarda wrote in his book on Ajmer that …. He

never preached aggression, was a man of peace and goodwill towards all God’s creatures. The

Chishtiya Order broadened quickly due to Chishti Sufis’ simple and determined doings which

were purely based on love of God and affection to humanity. It highly impressed many Hindus,

in particular, those from the lower castes, it was a big socio-religious change during that period

that clearly led to the transposition in India. The fact is that the Chishti monasteries kept away

from any intolerance between the disciples and carried out a classless society that involved huge

number of people into their fold. If truth be told the Islamization of the country was achieved

largely by the preaching of the dervishes, not by the sword. In the cast-ridden social set up, those

were the sayings and actions of the great Chishti Sufis that disclosed the true spirit of their

wisdom that facilitated to put down the basis of Islamic Humanism. The Order acquired a highly

integrated social organization that was effectively controlled by the center and directed the

actions and behaviors of those who were connected with it” (Iqbal).

“Sufi orders trace their origins ultimately to the Islamic prophet Muhammad, who is

believed to have instructed his successor in mystical teachings and practices in addition to the

Qur'an or hidden within the Qur'an. The Chishti, though Sunni, trace their lineage through Ali.

This is not unusual for Sufi orders, which tend to stress devotion rather than legalism and

sectarianism.

The traditional silsila (spiritual lineage) of the Chishti order is as follows:

'Alī ibn Abī Ṭālib

Al-Ḥasan al-Baṣrī (d. 728, an early Persian Muslim theologian)

'Abdul Wāḥid Bin Zaid Abul Faḍl (d. 793, an early Sufi saint)
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Fuḍayl ibn 'Iyāḍ Bin Mas'ūd Bin Bishr al-Tamīmī

Ibrāhīm bin Adham (a legendarly early Sufi ascetic)

Ḥudhayfah al-Mar'ashī

Amīnuddīn Abū Ḥubayrah al-Baṣrī

Mumshād Dīnwarī

Abu Ishaq Shamī (d. 940, founder of the Chishti order proper)

Abu Ahmad Chishtī

Abu Muhammad Chishtī

Abu Yusuf Nasar-ud-Din Chishtī (d. 1067)

Qutab-ud-Din Maudood Chishtī (Abu Yusuf's son, d. 1139)

Haji Sharif Zindani (d. 1215)

Usman Harooni (d. 1220)

Mu'īnuddīn Chishtī (1141-1230)

Qutab-ud-Din Bakhtyar Kaki (1173-1228)

Farīduddīn Mas'ūd (Baba Farid, 1173 or 1175 - 1266)

After Farīduddīn Mas'ūd, the Chishti order divided into two branches:

Chishtī Sabri, who follow Alauddin Sabir Kaliyari (Sabiri/Sabriya branch)

Chishtī Nizami who follow Nizāmuddīn Auliyā. (Nizami/Nizamiya branch)”

Importance of Chisti Shrines:

Sufis are never considered dead rather the world used here is “Vesaal” which means “to

travel”. The followers and devotees believe that the Sufi have been transferred just to the other

world and they can still see and hear like a living being does. They construct their shrines and

come to pay respects to their spiritual leader. Majority of the people and visitors have strong
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belief systems upon the blessings of Sufis and they visit shrines to fulfill their social, economic,

physical, mental and spiritual wishes. While explaining the importance of Sufi Shrines Amin

writes, “Shrines are vital institutions of faith structure in the sacred geography of the world,

therefore, given the emergence, significance and role of Shrines in the different socio-religious

settings one can hardly afford to underestimate their vital role at the macro and micro level.

Right from times immemorial the religious, social, cultural and leisure requirements of the

communities and societies across the spectrum of faith structure are met by the institution of

Shrines. The pilgrimage sites associated with different worldviews such as The Mecca, the

Vatican, Jerusalem, Medina and the other significant pilgrimage centers like Varanasi, Haridwar,

and Ajmer are frequented by the faithful and tourists in order to serve their religious and socio-

psychological needs. By virtue of the religious significance the pilgrimage centers have emerged

the vital source of mobility and social integration. The pilgrimage has an internal and external

dimension which helps in the collective consciousness of the humans” (Amin). There are a lot of

Chishti Sufi shrines all over Pakistan and India and they are playing a dynamic role as explained

by Amin. Although Chistia Sufi order originated in Ajmeer but many Sufis of this order travelled

to other parts of sub-continent as well due to which we can find many shrines of Chishti Sufis in

Pakistan and all of these shrines have significant importance due to the socio-cultural and

spiritual roles roles they play.

Important Chishti Shrines of Pakistan:

Some of the most notable Chishti Shrines of Pakistan are the shrines of :

 Tajuddin Chishti (Chishtian Sharif, Pakistan)

 Noor Muhammad Maharvi (Mahar Sharif, Pakistan)

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 Muhammad Suleman Taunsvi (Taunsa Sharif, Pakistan)

 Khwaja Ghulam Farid (Mithankot, Pakistan)

 Muhammad Shamsuddin Sialvi (Sial Sharif, Pakistan)

 Meher Ali Shah (Golra Sharif, Pakistan)

Fariduddin Mas’ud Ganjshakar:

“Fariduddin Ganjshakar: Born on 7th May, 1280 Fariduddin Mas’ud Ganjshakar,

commonly known as Fariduddin Ganjshakar was a Sufi preacher from the 12thcentury and

belonged to the Chishti order of the Sufism from South Asia. He is known for being the pioneer

of poetry in Punjabi language and being one of the vital saints belonging to Punjab. He is

illustrious to Muslims, Hindus and Sikhs of the world. Moreover, he is reflected as a part of the

fifteen Sikh Bhagats and portions of his work are included in the sanctified scripture of Sikhism,

the Guru Granth Sahib. Housed in Pakpattan, the tomb of Baba Fariduddin Ganjshakar is made

of white marble. The tomb has two doors, one of them is known as the Gate of Light or Nuri

Darwaza in local languages and faces east, while the other one called the Gate of Paradise or as

locals call it Bahishti Darwaza and faces north. Inside the tomb there are two graves built with

marble. These two graves are of Baba Farid and his elder son. Always covered with green sheets

of cloth and flowers brought by visitors these graves offer a constant source of inspiration for

many. Although there is not enough space inside the tomb as only ten people can be in there at

any moment, but Benazir Bhutto the former prime minister of Pakistan managed to enter the

tomb when she came to visit the reliquary. The shrine is a spacious and properly built structure,

which was constructed under the supervision of Khwaja Nizamuddin Aulia. The entire structure

is built off marble now even though it previously comprised of bricks along with marble.
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Countless believers visit the shrine in order to attain inner peace and get benedictions. The death

anniversary/urs of the saint is feted for six days in the Islamic month of Muharram i.e. from the

fifth to the tenth of Muharram. During this occasion the Bahishti Darwaza is opened (which is

never opened throughout the year). Followers believe that by entering through this gate one’s

sins are all washed away. Countless visitors and pilgrims visit to pay reverence to the great

saint.” (Masood).

Khwaja Ghulam Fareed:

“Khwaja Ghulam Fareed was born in Chacharan Sharif in 1845 and died in the same area

in 1901. He was however buried at the current location in Kot Mithan. Fareed was associated

with Chishti-Nizami silsila.Although he is famous for his Seraiki poetry, Fareed knew Arabic,

Persian, Urdu, Sindhi, Punjabi, Braj Bhasha as well. Some of his poems in Sindhi, Urdu,

Persian, and Braj Bhasha also gained fame. His real name was Khursheed Alam. His family

chain is linked with Hazrat Omar Farooq (RA), the second caliph of Islam. He was, from his

early childhood, a very intelligent and shining boy. At age of eight he learned Quran by heart.

After the death of his father, his elder brother took the responsibility of his education and look

after. His brother, Khwaja Fakhar Jahan, was his teacher as well as his spiritual guide. He is

considered to be one of the greatest saints (called Pir: the spiritual guide). He taught Hadith and

Quran. He was master of History, Geography and Astrology as well. He was also a great

advocate of the divine love. He spent his entire life in religious and spiritual teachings.” (Urs Of

Renowned Sufi Saint Khawaja Ghulam Fareed Begins) His most significant works includes:

“Deewan-e-Farid (poem collection in Multani, 1882; in Punjabi, 1883; in Urdu, 1884). Khwaja

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Farid composed as many as 272 poems of high literary merit. Manaqabe Mehboobia (in Persian

prose) Fawaid Faridia” (in Persian prose). (Khwaja Ghulam Farid)

His shrine is in Mithan Kot Rajanpur. Recently a study was carried out to point out 10 of

the most visited shrines of Pakistan and his shrine came out to be one of them. Every year a 3-

day Urs is carried out at his shrine and a large number of devotees attend to pay tribute to him

which also include mashaikh from all over the country. Different events are also arranged there

like Mehfil e Sama and Qawwali Mehfils. The number of devotees who come to visit at Urs is so

large that government has to allocate a lot of police men for security reasons.

Shaikh Khawaja Tajuddin Chishti

“Shaikh Khawaja Tajuddin Chishti also called Taj Sarwar Chishti was a Sufi saint of

Chishti Order in Chishtian, Punjab. Shaikh Taj-ud-din Chishti was a grandson Shaikh Farid-ud-

din Ganjshakar of Pakpattan and his descendants founded the village of Chishtian around 1265

CE (574 Hijri, Islamic calendar). The dargah of Shaikh Taj-ud-din Chishti is called Roza Taj

Sarwar. Many native tribes in Punjab region accepted Islam due to his missionary Da‘wah.

Shaikh Khawaja Tajuddin Chishti faced hostility from tribes that opposed his Muslim missionary

Da‘wah and he was martyred in a battle and was buried in Chishtian” (Tajuddin Chishti).

Huzoor Qibla-e-alam Rahmatullahi 'alayh was born on 14 Ramadaan 1730AC in Chotala

near Mahar Sharif, Chishtian District of Bahawalnagar present Pakistan. “On his birth he was

named as 'Bahbal', the name Noor Mohammad was later given to him by his Murshid Hazrat

Muhib-Un-Nabi Rahmatullahi 'alayh. He began his Qur'anic education at the tender age of six,

and quickly became a hafiz-e-quran from a Dars in Dera Gazi Khan. From there he moved to

Lahore for further thrust of Knowledge and became an alim-e-deen. After this, he set out on what
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was to prove a long search for a shaykh, finally finding himself in Dehli in the court of Hazrat

Moulana Fakhr Uddin Muhibbun Nabi Rahmatullahi 'alayh. Becoming a mureed, he found that

his love for his shaykh and the internal changes in his heart grew every day of the 35 years that

he spent with him. Qibla-e-Alam Hazrat Khawaja Noor Muhammad Maharvi Rahmatullahi

'alayh is considered as the revivalist of Chishti order in large and Chishti Nizami order especially

in present Pakistan area after Hazrat Baba Farid-Uddin Ganj-e-Shakar Rahmatullahi 'alayh .

Almost all the Kanqha's of later order of Chishtiya Nizamiya Sisla are chained through him, the

famous among them are Hajipur Sharif, District Rajanpur Pakistan. Hafiz Jamal Ullah Multan

Pakistan. Taunsa Sharif, District D.G.Khan, Kot Mithan and Chahrna Sharif, Bahwalpur

Pakistan, Mukhad Sharif District Attock Pakistan, Sial Sharif District Sargodha, Golra

Sharif,Islamabad Pakistan, Behra Sharif, District Sargodha Pakistan, Marula Sharif, District

Attock Pakistan, Jalalpur Sharif District Jhelum Pakistan, Khanqha-e- Habibia South Africa and

many many others in India, Pakistan and Middle East. He attained union on the 3rd Zil Hajj,

1791 in Mahar Sharif. In commentary in Gulshan-e-Ibrar Khawaja Imam baksh Maharvi

Rahmatullahi 'alayh grandson of Qibla-e-Alam Rahmatullahi 'alayh writes that once while

attending the Jumma prayers at Basti of Baba Taj Sarwar said that he smells the fragrance of

love from this place. Thus he was buried in Basti Taj Sarwar which is now known to the world as

Chishtian Sharif (City of Chishtis). All the kalipha's (disciples) present at the time of his

attaining union asked to leave any Wasiyat (Will) or Nasihat (Advice) for his Ulad (children),

Qibla-e-Alam Rahmatullahi 'alayh said that will for them is that if they kept on respecting the

Saadats (decendants of Prophet of Islam Salla Allahu 'alayhi wa Sallam) and kept on keeping the

shoes of Dervishes in order they will not be short of anything in their lives till the time ends. He

was heard reciting the following verse continuously: Think of me as still alive. If you come into
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my body, I will come into your life.I lahi ta ba abad astan-e-yar raheYe asra hai gareebon ka

barqarar rahe. This verse is written on main entrance of Astana-e-Qibla Alam Hazrat Khawaja

Noor Muhammd Maharvi Rahmatullahi 'alayh in Chishtian Sharif, Dictrict Bahwalnagar

Pakistan” (Khawaja Noor Muhammad Maharvi R.A).

Aukaf department took this mazar under its authority in 1960 and then privatized it in

1972 then again took its custody in 1976. Its total area is 29 Kanal 2 marlas and sum of its staff’s

annual income is 312000 rupees. He was buried in Basti Taj Sarwar which is now known as

Chishtian Sharif. His Urs is held from Zilhaj 1 to Zilhaj 3 every year at Mahar Sharif Chishtian.

A large number of devotees across the country swarm his shrine to observe his anniversary.

Hazrat Khawaja Shams-ud-din Sialvi (Rahmatullah)

“This great waliullah (saint) of 19th century was born in 1799 AD (1214 AH); in a

religious family in the Shahpur district of Punjab (now known as Sargodha district). Some of his

students became known Islamic scholars in the subcontinent. Miraat Ul Ashqeen is famous book

based on his sayings and unique thoughts. After his death his son Khawja Allama Muhammad

Ud Din Sialvi was granted Khilafat by Peer Pathan of Tonsa Sharif. As a Sajada Nasheen he

fulfilled all his duties and did his best in serving Islam. He was a torch bearer of Khandan e

Chisht . Hazrat Khawja Shams-ud-din Sialvi died on 24th of Safar 1300 A.H (4 January 1883

AD). He was buried in Sial Sharif, where his grave is visited by tens of thousands of visitors

every year. Sial Sharif is a village in the Sargodha District of Punjab, Pakistan. It is located in

Sahiwal Tehsil and lies 48km (30 miles) away from the city of Sargodha, about midway on the

Sargodha-Jhang road. Sial Sharif is famous for the Sufi shrine of Khwajah Muhammad

Shamsuddin Sialvi. Today the Khanqah (Zawya, i.e. Sufi convent) of Sial Sharif is counted

among the foremost Chishti centers of the Punjab, and indeed of the whole Indian subcontinent.
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Many spiritual personalities are or have been associated with Sial Sharif. Most notably, Pir

Meher Ali Shah of Golra Sharif, the famous saint of the 20th century, was a faithful murid

(disciple) of Pir Sial of Sial Sharif. So was Pir Karam Shah Al-Azhari of Bhera Sharif. To this

day, the Islamic spiritual tradition is very much alive in this (Nizami) branch of the Chishti order.

Its barakah (spiritual influence, blessing) is experienced by tens of thousands of disciples and

visitors. Every Friday, scores of devotees travel long distances just to attend the Jumu'ah prayer

there and obtain some blessings from the Holy Shrine. Attached to the spiritual center (referred

to as Darbaar, i.e. court) at Sial Sharif there is also a religious school (madrasa). Many other

religious schools and mosques, scattered throughout Pakistan, are affiliated to the Darbaar of Sial

Sharif. The Darbaar at Sial Sharif is closely linked to many other spiritual centres, including the

Darbar at Bhera Sharif.” (Spiritual Genealogy Shajarah of the Silsilah Chistiyah Nizamiayh

Sialviyah ).

Pir Syed Meher Ali Shah Gilani (R.A)

“Hazrat Pir Syed Meher Ali Shah Gilani(R.A) was born on 14 April 1859 (1 Ramadan,

1275 A.H.) in Golra Sharif, which is located midway between Rawalpindi and Islamabad. He is

renowned as a Sufi saint, a great Hanafi scholar and especially for being in the anti-Qadyani

movement. He wrote numeral books most notably Saif e Chishtiyai, (The Sword of the Chishtis),

a polemical work regarding the unorthodoxy and the heresy of the Qadyani movement of Mirza

Ghulam Ahmad. Hazrat Babuji (R.A), who occupied the spiritual throne of Golra for 37 years

(from 1937 to 1974), made it a point to regard every person who came to him for bai’at (formal

pledge of fidelity) as in reality Hazrat himself, and passed him (or her) on to Hazrat’s spiritual

care. As for himself, he admitted to being no more than a servant of the Golra shrine, consecrated

as it is to the memory of Hazrat Syedna Ghaus-e-Azam (R.A) emanating from it. Even though
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his own name became, in course of time, as much as of a household word as that of Hazrat

Syedna Pir Meher Ali Shah (R.A) himself, Babuji never elevated himself to a position higher

than the latter. In line with this self-image, he devoted his energies throughout his lifetime to the

improvement and expansion of the facilities at the Shrine, in order to ensure that people visiting

here in ever-increasing numbers were duly taken care of. It is principally due to these efforts of

Hazrat Babuji (R.A) and after him of Hazrat Ghulam Muinuddin (R.A) and Shah Abdul Haq,

(Sajjada Nasheen Dargah-e-Ghausia Mehria, Golra Sharif), that the Golra shrine today ranks as

one of the best-managed shrines in the country.

On the advice of some of the devotees present on the occasion, Hazrat’s body had been

buried towards the left and close to the mosque at Golra Sharif. This followed the pattern of the

tomb of the Holy Prophet Muhammad (P.B.U.H) at Madina Munawwara which is also situated

next to Masjid-e Nabavi on the left. For this purpose, the orchard next to the mosque had been

selected, and since the surface of the orchard was substantially lower than that of the mosque.

This meant that body of Hazrat was covered by as much as 20 feet of earth work.

Sometime later, in visions to some devotees, Hazrat (R.A) expressed disapproval of this situation

and questioned being pressed by so much of earth work. As a result, expert advice was sought as

to how the position could be rectified. The engineer-in-charge of the work of mausoleum

construction, Babu Lal-Muhammad Chughtai, who was then Assistant Chief Architect of the

Punjab Government and was also a murid of Hazrat (R.A), advised that the surface of the grave

itself should be raised to a depth of no more than 6 feet below the ground level. This would of

course mean disinterment of the coffin from its existing place advised by the engineer in charge.
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Hazrat Babuji (R.A) arranged to have this operation carried out with the utmost caution and

discreetness in order to avoid any publicity. The coffin was taken out in the late evening and was

placed behind the closed doors near the tomb of Hazrat’s father, Ajji Sahib (R.A) where it had to

be kept for two days and nights while the work of the new grave was completed. Despite the care

exercised by Hazrat Babuji (R.A), however, word about the disinterment of the coffin leaked out,

and hundreds of devotees rushed to Golra to earn the privilege of seeing the Holy coffin once

again.

The construction of Hazrat’s mausoleum took nearly twenty years to be fully completed. High

quality marble for the mausoleum was requisitioned from the famed Makrana mines in Jodhpur

princely State in un-divided India. The builders were also invited from Jodhpur. These men

stayed on in Golra Sharif until the completion of the work and have now become Pakistani

citizens. The mausoleum is a beautiful structure and presents an eye-cooling view. Its design

conforms to the traditional Islamic style of architecture, with an imposing dome in the middle

and arched verandahs on all sides.

Just below the ceiling height on all sides both inside and outside the building, carefully-selected

verses of the Quran along with excerpts from the Prophet’s (P.B.U.H) a hadith of similar

meaning, both of them with their translations, and equally well-selected Persian verses of

eminent Sufi poets such as Maulana Rumi, Khwaja Hafiz of Shiraz, Shaikh Saadi, and others,

have been engraved with black stone in exquisite calligraphy.

Hazrat Babuji (R.A) was considerably concerned about the question whether the construction of

a mausoleum over Hazrat’s (R.A) grave would be proper from the shariah point of view.

Although most of the ulama ruled such construction as permissible in itself under the shariah,
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one of them, while agreeing with the majority view, opined that such a structure was likely to

involve such large expenditure as to fall within the definition of undue extravagance, which is

looked upon with disfavor by the shariah. Thereupon, Hazrat Babuji (R.A) consulted various

scholarly writings on the subject in order to make some definite decision. In this process, he

came across a ruling of Hazrat Shaikh Abu Saeed Abul Khair (R.A) in these words:

 There is no extravagance in good things.

He also saw Hazrat in dream around this time, pronouncing the following words of the Quran:

Translation: And when We made the House (at Makkah) a resort for mankind and a sanctuary.

(II, 125)

Hazrat Babuji (R.A) interpreted these words as a favorable and positive pointer and

decided to go ahead with the construction of the tomb” (Hazrat Pir Meher Ali Shah R.A).

Chishti Sufi order holds a great importance in Indo-Pak sub-continent because the

preaching of Chisti Sufis about humanism and peace brought about Islam in the area. Therefore

we have a lot Chishti Shrines built throughout the country, some of the most important of these

Chisthi shrines are of Tajuddin Chishti in Chishtian Sharif, Noor Muhammad Maharvi in Mahar

Sharif, Muhammad Suleman Taunsvi in Taunsa Sharif, Khwaja Ghulam Farid in Mithankot,

Muhammad Shamsuddin Sialvi in Sial Sharif and Meher Ali Shah in Golra Sharif. For devotes
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visiting these shrines is a part of their religion and provides them with resilience and solace. The

intense loyalty and devotion of the visitors make shrine an intermediary between God and man.

They not only provide them with spiritual tranquility but also promote a message of peace and

harmony as people belonging to different sects and religious background visit them without

discrimination.

Work Cited

Amin , Pirzada. “Shrines and Their Role and Significance in the Cultural Landscape through Its

Religious Festivals, Leisure, Recreation and Promotion of Integration-.” ISA World

“Chishti Order in India.” www.imamreza.net/old/eng/imamreza.php?id=13699.

“Hazrat Pir Meher Ali Shah R.A.” Pir Sahib Golra Sharif, www.pirsahibgolrasharif.com/family-

history/ala-hazrat-pir-syed-meher-ali-shah-gilani-r-a/.

Iqbal, Tahmina. “CHISTIYAORDER IN BROADER PERSPECTIVE.” 1 Jan. 2016,

pu.edu.pk/images/journal/HistoryPStudies/PDF_Files/13Paper-Vol-29-No-1-June-

2016.pdf.

Khan, Sohail. “A Tribute to Khawaja Noor Maharvi.” The Nation , 2 Nov. 2012,

nation.com.pk/02-Nov-2012/a-tribute-to-khawaja-noor-maharvi.
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“Khawaja Noor Muhammad Maharvi R.a.” Geni , 24 May 2018, Khawaja Noor Muhammad

Maharvi r.a.

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“Spiritual Genealogy (Shajarah) of the Silsilah Chistiyah Nizamiayh Sialviyah.” Sial Shareef ,

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%2Fdbpedia.org%2Fresource%2FTajuddin_Chishti&distinct=0.

“Urs Of Renowned Sufi Saint Khawaja Ghulam Fareed Begins.” 92 News , 24 Dec. 2017,

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