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10
Afghanistan,
Dec.
198D
action
of
Nadiri
arid
Durrani
States
to
the
Shi'a-sunni
rifts
of
Iran's
Safavids
and
of
some
Indian
princely
courts.
Mian
FaqiruUah
is
therefore
a
great
sufi
figure,
a
writer
of
Islamic
sciences
witn
an
encyclopedic
knowledge,
a
naqshbandi
sheikh
respecting
other
mystical
orders
and
teaching
their
discip-
lines,
a
sincere
Muslim
rejecting
sectarian
trends
inside
Islam
and
appreciating other
spiritualities
outside
his
own
community.
HEADmO
ON
MIAN
FAQIRULLAH
Nothing
available
W
English
language
.seems,
to
exist on
Mian
FaqiruUah,
Useful
reading
can,
however
be
recommended
to
a|)preciate
the
role
of
Naqshbandi
figures
of
this
region
of
Asia
in
reeent
centuries.
^
SCHIMMEL
(Prof.
Dr.
Annemarie):
Mystical
Dimensions
of
islam.
See:
Chapter
8th:
Sufism
in
Indo-Pakistan .
pp.
344-402.
,
^Tie
University
of
North
Carolina
Press
Chapel
Hill,
1975.
HABIB
(Madeleine)
:
Some
Notes
on
the
Naqshbandi
Moslem
World 58
(1969).
MOLE
(Marijan)
:
Autour
de
dar-e
Mansour,
Revue
des
Etudes
Islamiques
(1959>
FARUQI
(Bashir
Ahmad).—
The
Mujaddid*s
conception
of
God
(Lahore,
1959)
GANDA
SINGH:
Ahmad
Shah
DurratV^
-1959^
(third
Edition,
Quetta,
1§77).
YOQAyASlSTlIA
T?ei*sian
text,
Edited
by
Dr.
Tara
Chand
and
.
Savfid
Amir
Hussain
Abidi,
AUgarh
Muslim
University
1
968.
(
Sep
the
introduetiOA
in
vEnglish).
8/20/2019 Ashnai Ba Miya Faqeerullah Jalalabadi
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Mian
Faqirullah
ot..
5'
great
Sheikh
Gilani and
earlier
lineage
mounting
to
the
orthodox
caliphs
and
the
holy
prophet
himself.
HIS
OraN—
MINDEDNESS
On
the eve
of Mian
Faqirullah
preaching^
the
sub-continent's
Muslim
Community
was
inspired
by
the
orthodox
reaction
of
the
clergy
and
sufi
leaders
against
Emperor
Akbar's
exagi^ated
syncretism.
This
reaction
was
precisely
carried
by
Naqshbandis
Mian
Faqirullah,
being
himself
one
of
them.
We
notice
however
that
Mian
Faqirullah
lived
in
a
different
time
(half
a
century
loiter
than
the
peak
of
Naqshbandi
re-
action)
in
a
different
place
(Sindh,
generally
characterised
by
Hindu—
Muslim
and
Sunni—
Shi'a
coexistence
and
entente ).
The
Hindu
spirituality
is
not
only
tolerated
but
appreciated
by
Mian
Faqirullah.
In
his
didactical
treatise
Tariq-uHrshad
(Path
of
Guidance)
which
aims
at
the
teaching
of
Muslm
youtfc
and
young
sufis,
he
reserves
an
important
<:hapter
to
an
objecthre
analysis
of
Jog
Bishasht
(being
the
Yogavasistha,
s
systematic
exposition
of
Vedanta).
The
summary
of
this
monumental
work
was
translated
into
Dari
(Persian)
upon
the
orders
given
by
Prince
Dara
Shukoh.
Mian
Faqirullah
find it
necessary
for
the
Muslim
students
to
learn
about
Brahman
view
of
phenomenal
existence
and
the
path
which
leads
to
certainty
and
being
a
discipline
which
is
physio-
logical,
mental
and
spiritual .
Mian
Faqirullah,
himself
a
hanafi
sunni,
is
free
of
anti-shi'a
feeling
whidi
characterised
many
of
his
immediate
precedessors.
Mian
Faqirullah
attitude
is
historically
a
cjarcful
readjustment*
following
Emperor
Akbar's
syncretism
and
the
Naqhshbandi
re-
«
action
to
it.
He
recommends
to
his
sunni
disdples
to
offer
special
prayers
to
Fatima
(daughter
of
the
holy
Prophet)
and
to
the
twelve
Im-
ams
of
Duodedman
Shi'ism.
(Letter
Nr.
59,
page
276
of
Maktubat).
This
sW'a-sunni
re-approachment
was
also
a
constructive
re-
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d
Afghanistan,
Pec.
1980
7)
Khwaja
Baqi-b'illah (d.
1603)
8)
Khwaja
Iskanaki
0)
Maulana
Darwesh
Mohammad.
10)
Khwaja
Ubaidullah
Ahrar
(1404^0)
11)
Maulana
Ya'qub
Charkhi
12)
Khwaja
Baha'ud-din
Naqshband
(d. 1390)
Mian
FaqiniUah
provides
to
us
the
list
of
affiliktioi\
mounting
to
Abd-ul
Khaliq
Ghijduwani
(d.
1220
A.D.),
Yusuf
Hamadani
(d. 1140
A.D.),
Bayazid
Bistami,
Karaqani
and
earlier
spiritual
leaders
including
the imam
Ja'far
Sadiq
(d. 765
A.D.)
and
the
Caliph
All
who
was
a
disdple
of
the
Holy
Prophet
himself.
In the
Letters
we
find
some
information
about
his
own
guide
Mohammad
Mass'ud
Peshawari
and his
death
(Mian
Paqirullah
unfortunately
has
omitted
to
give
us the
date
of
this demise).
Mian
Faqirullah
provides
an
exposition
of
the
eight
principles
of
the
Naqshbandi
Order:
hosh
dar
dam
awareness
in
each
breath
nazar
dar
qadam
watching
over
each
step
safar
dar
watan
internal
mystical
journey
khalwat
dar
anjuman
solitude
in
the crowd
Yad—
kard
recollection
baz—
gard
restraining
one's
thoughts
nigah—
dasht
to
watch
one's
thought
yad-dasht
concentration
upon
God
Mia
Faqirullah
has
a
vast
knowledge
of
Arabic
,
and
Dari
(Persian)
sufi
poetry,
quotes
frequently
the
poems
of
Maulana
jSlal-ud—din
of
3a)kh
called
Rumi.
(d. 1273
A.D.)
and
Abdul
Rahman
Jami
of
Herat
(d.
1492
A.D.)
Jami
himself
like
Mk—
Ali-Sher
Nawayi
(d.
1501)
like
many
great
figures
of
Herat
and
Samarkand
Were
followers
of
Khwaja
Ubaidullah
Ahrar
and
initiates
of
Naqshbandiyyas.
Mian
Fa<?irullah,
like
his
guide
and
like
many
of
earlier
mas-
ters
including
Ahmad
Faruqi
Kabul i
Sirhindi,
was
also
a
great
admirer
of
Abdul—
Qadir
Gilani
(1088—1166
A.D.)
the
great
sufi
jreacher
of
Baghdad.
Man
Faqirullah
was
also
a
Sheikh
of
Qad-
iriyya
order
He
gives ^is
also
the
list
of
affiliation
up
to
^
he
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6
^
Afghanistan,
Dec.
1980
dical treatment, body
and
sours
diseases.
2)
AsBia'ul-Husna (The
beautiful
Names
of God)
3)
One of
his
Arabic works,
printed
many
times
in
the
sub-
cottinent
is
QUTB-UL-IRSHAD
( The Pole
of
Guidance ).
It
contains
important
chapters
on
fiqh,
rituals,
legal
mat-
ters
—
as
well
as
sufism.
4)
TARI-UL-iRSHAD:
( The Path
of
Guidance))
.
This is
a
manual on
Sufism
written
for
the young disciples
and'
ilDvioes.
Mian
FaqiruUah,
in
the
introduction,
says
that
/
his
age
has approached
to
the
end,
ami
he
ha$ therefore
compiled
in
a
single
treatise
such
materials
for
the
providing
of
which, the
disciples would
otherwise
have
,
to
look
for,
in
many
places.
The
treatise
teaches important
subjects pertaining
to different
Sufi
schools and
specially
the
Naqshbandi
order,
of
which
he
himself
was a
known figure.
Mian Ifaqirullah
in the
different chapters
of
the
treatise
expounds en passant
many
delicate
and difficult
points
about
which
many disciples
were posing
questions.
Tariq-ul-Irshad
has
been
published in
Kabul,
on
the
occasion
of
the
second
Centenary
of
the death of
Mian
Faqirullah,
1981
(382
pages,
off-set
printing
of
a
manuscript
of the Rational
Archives
of
Afghanistan.
MAKTUBAT
(Letters) a
collection
of
letters
and
articles
of
different
lenghts
(one
to twenty
five pages)
generally
in
Dari
(.Persian)
but
some
in
Arabic,
discussing question
of
rituals,
prayers,
Shari'at
law and
mainly
sufism.
Many
letters
explain
the
Naqshbandi
approach
to
mystical
problems
and
som^
provide
answers
to
the
special
and
difficult
questions
posed
by
some
disciples
and
friends.
Only
few
letters
provide
to
us some inform-
ation
about
the
personal
life of
the
author.
We
can
mention
the
letter
numbered
as
30
by
the
compiler
from which we
learn:
1—
That
Mian
Faqirullah
had
wife
(wives?) and children.
2
—
^That
a
group
of
discipl^
were continuously
accompanying
him.
«
3—
That
he
was
living
not
only
in Shikar-Pur
but
also
occa<^-
ionally
in
Shakkhar
where
his
family
was
also
sometimes
staying.
Many
other
letters
are
rather
articles
( papers
discussing
Jjtttoplcs
as
we
say
today).
Mian
Faqirullah
by writing
these
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Afghanistan,
Dec.
1980
commentator
of
Qiir^'an
who
also
was
a
Naqshbandi
Sufi
(d.
1762).
Mian
FaqiniUah
himself
gummerises
his
links
with
Ahmad-Shah
Durrani
in
a
condolence
letter
written
to
Suleman
the
ephemerous
successOT
of
the
Emperor:
Our human
links
were
strong
and
fa-
mous
like
the
sun of
mid-day ....
Ahmad-Shah
had
always
asked
Mian
FaqiruUah
to
write
about^
air
events.
In
a
letter
(Nr.
68),
Mian
FaqiruUah
had
bitterly
an-
swered:
the
distance
is
great...the
road
are closed
and not
safe...
Dervish
affairs
do
not
require
letter-writing...
Our
cordial
links
however,
are
strong...'/
c
In
another letter
(Nr.
18),
Mian
FaqiruUah
is
acrimoniously
complaining
about
a
certain
Mohammad
Alim
Qazi
Mohammad
who
had
charged Mian
Faqirullah's
followers
on
being
respoilsi-
ble
in
a
murder
case
and had
obtained
an
investigation
order
from
Ahmad-Shah^s
imperial
office.
Mian
FaqiruUah
informs
the Emperor
that
the
man's
claims
were
so
unfounded
that
they
were
rejected
by
a special
assembly
of
the
elders
and
legal
autho-
rities
and
scholars.
Mian
FaqiruUah
was
enough
angry
to
suggest
the
possibility
of
his
emigration
(from
the
Durrani
Empire)
to
another
territory
the
earth
of
the
Lord being
vast
as confirms
the
Holy
Qur^an.
Ahmad
Shah
seems
to
have
succeeded in
kee-
ping
Mian
FaqiruUali
fuUy
satisfied
in
^likar—-Pur
from
where
in
another letter
he
assures
the
Sovereign
about
the
reimprove-
ment
of the
situation,
foUowing
an
awful
oeriod
of
wrong-
doing
and
injustices
of
the
local authorities.....^
In
some
cases,
Mian
FaqiruUah
writes
a
long
letters
to
Ah-
mad-Shah
on
legal
and
administrative
problems
of
the
Empire.
MIAN
FAQIRULLAH
AND
SULEMAN
DURRANI
Immediatdy
aftg:
the
death
of
Ahmad-Shah
(April,
1772)
Prince
Suleman Durrani,
without
taking
into
consideration
the
succession
rights
of
his
elder
brother
Timur-Shah,
announced
himself
as the successor
on
Kandahar
throne.
He
was
foUowing
the
advices
of
his
ambitious
father-in-law
the Prime
Minister
Shah-WaU.
Mian
FaqiruUah
had
already
exchanged
letters
with
him.
Writing
to
the
young
Prince,
he
had
already
asked
him
not
to
be in
a hurry .
When
he
received
from
Suleman
the
^
'
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Z
Afghanistai^
Dec.
1980
'
One
of
his
-disciples, Mohammad
Fadel
has
collected
his
85
Letters
(Maktubat,
printed
later
in
Lpahore,
390
pages,
pub-
lication
not
dated,
about
1880).
In the introduction of
Maktu-
bat
he
gives
the
full
name
Df
the
Master
as:
Faqir-ul-lah
son
of
Abdul Rahman al-Hanafi,
al-Rotasi,
al'Jalal-Abadi
and
later
Shikar-Puri.
FaqiruUah in
his
letters
(letter
Nr.
42)
calls also
himself Ningabari
(=Ningarhari). He
adds
(Maktubat
p.
27)
That
his
birthplace
in
around
Rohtas^but
his original
hometown
in
Hisarak,
near
Jalal-Aba4.
He
also
adds
Quraishi
and
H^lshimi
to
his
name.
He
was
there-
fore
of
ancient
Arab
descent:
a
Mian.
But
the
addition
of
Shah
aricf
Alawi
to
the
name
of his
grand-sons
in
Shikar—
Pur
(mak-
ing
them, Sayyids,
descendants
of
the
Holy
Propliet
of
Islam)
is
not
confirmed
by
the
titles
of
the
letters
sent
to
him
by
his
contemporaries,
as
we
read
in
the
end
of
the
Maktubats.
HIS
EARfeY
LIFE:
Littie
we
know
about
the
chiidhod
and
the
youth
of
Mian
FaqiruUah.
His
familr
had
left
Hisarak,
near
Jalal-Abad
(Ningarhar)
which,
like
Peshawar
and
Kabul,
was,
then,
a
part
of
the
Mongur'
Empire
of
India.
His
vast
knowledge
of
Arabic
Language,
in
the
time
of
his
later
youth and
old
age,
is a
proof
of
his
early
youth's
prodigious
mental
capacity
and
enthusiasm
for the
ledmiilg.
We
do
not
know
when
Mian
FaqiruUah
parents
had
movel
for
Rohtas
near
Jehlum
River.
The
earliest
chronological
date
offered
by
himself
is
in
his
Pashto
pamphlet
Fawayid ,
corresponds
to
August,
17
J8.
He
says
that
some
people
surrounding
him
speak
in
Ifindko,
but
some
in
Pashto,
an^^ he
has
therefore
written
his
Fawayid
( Pra-
ctical
Advantaifes )
in
Pashto.
He
was
therefore
then
(begin-
ning
of
Nadir
Shal^
Afshar
rule)
living
in
Rohtas
or
its
sur-
rounding.
He
moved
later to
Sindh
when
Ahmed-Shah
AbdaU
Ihirrani
was
not
yet
in
power
as
an
Emperor.
ESTABLISHED
HIMSELF
IN
SHIKAR-PUR
In
some
of
the
letters
of
Mian
FaqiruUah,
writttu
in
Jihi:,
-
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/
Mian
Faqirullah
of
J
a
lal'Abad^
(d.
1781
Profile
of
a
Sufi
By
Dr.
Rawan
Farhadi
Miah
FaqiiMiUah
fram
Ningarhar
¥n,vh^
founder
of
Modon
Afghan
State
fltiu.?t 2f
o
f
Qutb-ni-Irshad,
and
auuiy
worts
on
Suflam
In
Arabic
langiiwer
Be
wrote
Tariq-nl-taliad
m
Dari
(Perdan)2Socat£
ana
political
aspects
of
hjfe
times
FawSli'SJw.
'''^^
*•
practical
fields,
*
awayld
(pattly
on
Eastern
medicine)
and
an
Planation
of
the
Holy
Names
of^S^^
He
foiinded
and
directed
a
Khanaoah
fSnfi
Miv.
SfX ?'
'^S?*?* *
Center)
in^Z-^
veir^^.it^^.
1159,
Innar
Hecte
ihS.
^^^S***^.
* »
29th,
1781,
2?
^ •J^P^^PIe venerate
his
maulsolemn.
The
Democratic
Be|mbllc
of
Afghanistan
will
1^1.
sec«.d
S
A
study
an
the
life
and
works
of
Mian
Faqirullah
Jalal-Abadi
can
yet
he
satisfacto^.
We
do
not
possess
.any
of
S
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8
1
I
-ass
\
lan
Faqir-ul-lah
Jalal-Abadi,
(d.
1781)
his
Life
and
WorJcs
A
Collection
of
Articles
by
Afghan
Scliolars
top related