Lineage From Hazarat Abu Bakr Siddiq

17 January, 2011 11:12:00 editor

Font size:

Dargah of Qazi Hamiduddin Nagauri in Mehrauli, New Delhi

The Qazi’s wit and knowledge of Islamic law often frustrated the effort of the Islamic jurists to curb the practices of music in the khanqahs of Delhi.

By Sadia Dehlvi

Qazi Hamiduddin Nagauri was the most learned khalifah of Shaykh Shihabuddin Suharwardi of Multan. Although from the Suharwardi order, Qazi Hamiduddin holds a special position with the Chishtis as a close companion and teacher of Khwaja Qutub.

The Qazi’s real name was Muhammad and his father was Ataullah Mahmud. They belonged to a royal family from Bukhara who drew their lineage from Hazrat Abu Bakr Siddiq, the revered companion of Prophet Muhammad. When the Qazi’s wife died, he sought solace in God and began to ponder over the meaning of life and death.

The family migrated to Delhi sometime before 1200 AD during the rule of Mohammad   Shahabuddin Ghori. After the death of the Qazi’s father, Sultan Iltutmish gave Shaykh Hamiduddin the post of the Qazi of Nagaur. After three years, the Qazi left the post due to an overwhelming interest in Sufism. He traveled to Baghdad where he became a disciple and khalifah of Shaykh Shihabuddin Suharwardi. In Baghdad he met Khwaja Qutubuddin Bakhtiar Kaki and they became very close friends.

Qazi Hamiduddin left Baghdad for a pilgrimage of the holy cities of Makkah and Madinah where he spent three years. Qazi Hamiduddin then travelled to many places and finally reached Delhi where he brought a small house. Khwaja Qutub stayed with the Qazi at his home for some time. They shared a deep passion for mystic poetry as a source for inducing mystical ecstasy. The local clerics were opposed to such musical assemblies but were overruled by Sultan Iltutmish, a devotee of Khwaja Qutub.

The Qazi’s wit and knowledge of Islamic law often frustrated the effort of the Islamic jurists to curb the practices of music in the khanqahs of Delhi. A recorded anecdote relates that once Qazi Hamiduddin and Khwaja Qutub were enjoying a music assembly at the house of a local dervish. Along with a group of followers, Maulana Ruknuddin Samarqandi went to the dervish’s house by a group of followers with the intention of opposing the music assembly. As it is against the Islamic law to enter a house without seeking permission from the owner of the house, the Qazi advised the owner to leave his premises. On learning that the owner was absent, the Maulana left. Therefore, the gathering continued uninterrupted and a confrontation did not take place.

The writings of Qazi Hamiduddin are studied by Sufis belonging to both the Chishti Sufis and the Suharwardi Sufis. ‘Lawa’ih’, Flashes of Light, his treatise on Sufism has unfortunately not survived. Baba Farid of Pakpattan would often discourse from this manual. Among the other books authored by Qazi Hamiduddin on the mystic path that have survived are ‘Ishqiya’, Passion, ‘Tiwali- al- Shumus’ and ‘Rasala min Kalam’.

In ‘Ishqiya’, the Qazi wrote that although the Lover and the Beloved seem different, they were in fact identical. He emphasized that one whose entire self is lost in Gods attributes merges with the Almighty, the Lover and the Beloved mirroring each other. The ‘Tiwali Shumus’ is a detailed exposition of the ninety-nine names of Allah.

Qazi Hamiduddin elaborated on how the Shariah and the Tareeqah share an intimate connection. Shariah, the law of Islam is required for the moral development of the soul while Tareeqah, the mystic path is a spiritual discipline. He believed spiritual knowledge to be the grace of God, some chosen souls being more perfect than others.

Hazrat Nizamuddin Auliya would often say that the divine status conferred on Qazi Hamiduddin is rare and unparalleled. He frequently visited Mehrauli, praying at the vacant space between the tombs of the Qazi and Khwaja Qutub. Although the Qazi’s letters were not compiled in book form, those written to Baba Farid have been preserved. Once Baba Farid desired a sama assembly and on hearing that musicians were unavailable, he asked a disciple to read from Qazi Hamiduddin’s letters. Baba Farid became seized with ecstasy on hearing a quartain composed by him:

Aan aqal kuja ke dar kamal tu rasad
Vaan ru kuja ke dar jamal e tu rasad
Giram ke tu purdah bar girafti za jama
Aan deeda kuja ke bar Jamaal e tu rasad

(In English) How can I gain that intellect which can perceive Thy Perfection?
How can I get that spirit which can comprehend Thy Majesty?
I know that Thou removeth the veil from Thy beauty
Where can I get that eye which can perceive it?

Reputed for a sense of humour and presence of mind, Qazi Hamiduddin refused to offer nazrana, the customary gift money offered to visiting dervishes. He claimed that similar to them, he ran a ‘spiritual shop’, and therefore inappropriate to expect money from him! Qazi Hamiduddin tutored Khwaja Qutubs in Islam, but it is in his role as a close companion of Khwaja Qutub that he is most remembered. Khwaja Qutub had breathed his last in a state of ecstasy with his head on Qazi Hamiduddin’s lap.

Qazi Hamiduddin did not enroll many disciples. Shaykh Ahmed Neherwani, Shaykh Ainuddin Qassab, Shaykh Shahi Moitaab and Shaykh Moinadoz were among his few khalifahs. Qazi Hamiduddin Nagauri died on the 9th Ramzan 643 Hijri /1245 AD and lies buried on a raised enclosure adjacent to Khwaja Qutub’s tomb in Mehrauli. His dargah has been renovated recently, the pillars and canopy beautifully adorned with gold leaf calligraphy and intricate floral patterns.

Add to: Add to your del.icio.us