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| IMPORTANCE OF JAUNPUR | BIRTH OF THE PROMISED MEHDI
(AS) | LINAGE OF THE
PROMISED MEHDI (AS) | The town of Jaunpur is situated in the eastern India with the following boundaries. In the east - Allahabad; in the west - Gazipur; in the north - Azamgar; and in the south - Banaras. It is situated at 25 1/2 longitude and 83 latitude on the banks of river Gomti. The legend says that in the olden days Karrar Ber was an outlaw who was killed by Ramchander, the king of Ayodhya and his body was thrown near the river Gomti. Later the local residents constructed a temple and installed his idol there. This temple was popular among the surrounding Hindus. Sultan Feroz Shah Tughlaq once happened to camp in the vicinity of the river Gomti. There the open space attracted the attention of the Sultan. He decided to build a model town there. It is also said that his late uncle Mohammed Tughlaq (Juna Khan) advised him in a dream to name it after him. Thus the town was established in 772 AH and was named as Jaunpur after the great learned king of the dynasty, Mohammed Bin Tughlaq (Juna Khan). Sultan Feroz Shah Tughlaq selected the gems of all the trades and learning's from Delhi and asked them to shift to Jaunpur with attractive scholarships and pensions. Thus the foundation of the city was laid with the selected persons of all the trades and learning's. The climate was excellent and the inhabitants were the selected intellectuals of all fields. Thus the town flourished and several scholars and many great persons were born there. Sultan Naseeruddin Mahmood Shah Tughlaq, the last Sultan of the Tughlaq Dynasty, ascended the throne of Delhi in 796 AH. He deputed his Prime Minister Malik Sarwar as the Governor of this province. He was given the title of Sultan-ul-Sharq. The new Governor, enroute to Jaunpur, conquered many places including Kannauj and expanded the area of the province upto Bihar. He declared sovereignty in 801 AH and adopted the title of Ata Bak e Azam and issued his own coins. His adopted son Mubarak Khan conquered the province of Bangla, thus the territory of the Sultan-ul-Sharq extended to Gaur, Kannauj Bihar and Bengal. Sultan Malik Sarwar Ata Bak e Azam died in 802 AH. His adopted son ascended the newly established throne, with the title of Sultan Shamsuddin Mubarak Shah. In his period, the new kingdom was consolidated to some extent. But he died in 804 AH. Then his brother Ibrahim Shah became the king and ruled for forty years. During his reign the kingdom flourished and great scholars from all over the world migrated to Jaunpur. The fame of this new born town, then a city, reached all the four corners of the then muslim world. Specially in the field of Islamic learning it surpassed Delhi and Shiraz. During this period the muslim world was passing through a chaotic state round the globe. Thus the scholars, sufis and others were facing troubles. In search of peace and tranquility they migrated to Jaunpur which was the only secured state of the day. Scores of books on Islamic teachings, logic, philosophy and literature were written here and were received with great enthusiasm all over the world. Ibrahim Shah died in 844 AH. His son Mahmood Shah who ascended the throne also died after a short time. Then his son Mohammed Khan acquired the throne, but he fled from the battle against Bahalol Lodhi, the king of Delhi and was finally dethroned by his mother. In his place Sultan Hussain Sharqi became the ruler of Jaunpur. By that time the kingdom had lost most of its territory and the Sultan had to spend most of his time in the battle field in an attempt to restore the past glory of his state. Perhaps this was the time when the kingdom became a subject to the Raja of Gaur, Rai Dalpath. The history of Bangla and of the Sharqi Sultans is full of several missing links, disputed dates and contradictory statements. Thus the great historian Abul Qasim Farishta in the second volume of his book 'Tareeq-e-Farishta' says, "it is evident that the history books are blank about the details of the events pertaining to the eastern kingdoms. Therefore I have made the book of my teacher Mullah Ahmed Tative 'Tareeq-e-Alafi' the basis for my work, avoiding the other narrations. If any thing is found contradicting in this Chapter then I must be excused and should not be held responsible for it. Because, I have tried my best, with the limited resources of a human being and had presented whatever my limited knowledge could afford". Owing to this discrepancy and confusion in history, some Scholars say that there Is no king by the name Rai Dalpath with whom Sultan Hussaln Sharql had fought and won over with the active help of the Promised Mehdi (AS). In this regard, It Is fit to point-out that Farishta and other historians have mentioned about a small landlord Raja Kans, who revolted against the Muslim king of Gaur, Sultan Shamsuddin and declared himself king. The Irony Is that while some say that Raja Kans was not a muslim himself but respected the muslims, some other historians say that he was dead against the Muslims and had tried to eliminate them. It Is more probable that the king of Gaur, Rai Dalpath was a descendent of Raja Kans. Raja Kans was in favour of Muslims and had strengthened his kingdom with their help. But his successor Rai Dalpath was against the muslims and had tried to eliminate them. Owing to the quick succession of Rai Dalpath, Inadequate information and lack of interest of the historians with the history of those parts, they have treated them (Raja Kans & Rai Daipath) as one and the same. This theory would solve many problems of the Sharqia and Bangla History. Whatever may be the case It is an admitted fact that the Promised Mehdi (AS) had participated in the war against Rai Dalpath, the king of Gaur. This fact is established by the oldest writings of both the Mehdavi and non-Mehdavi authors and above all by the presence of Shah Dilawar (RZ), the fifth Caliph of the Promised Mehdi (AS), who was the nephew of Rai Dalpath. Had there been any dispute about the name he could have corrected it. Thus the writings of Mehdavia sources are more dependable compared to other sources.
No historian of medieval India had failed to mention the glory of Jaunpur with special reference to its eminence in the field of Islamic studies. It is appropriate to give a few quotations supporting the above statements: 1) Narender Nath Laa in his book 'Promotion of learning's in India during Mohammedan Rule' writes "During lbrahim's reign (1402-1440 AD) the court of Jaunpur far outshone that of Delhi and was the resort of all the learned men of the east". 2) F.A. Keay in his book 'Indian education in Ancient and later Times' writes that "the place in India which was most famous in its days as a Mohammedan place of learning was Jaunpur. It was comparable to Shiraz in Persia and was called the Shiraz of India". 3) In the Imperial Gazetteer of India Volume IV, published from Oxford in 1908 AD, it is written that Jaunpur remained the seat of Governor till the reorganisation of the empire by Akbar, who raised Allahabad to the position of a provincial capital. From that time Jaunpur declined in political importance though retained some of its former reputation as a centre of Mohammedan learning, which had gained for it the title 'Shiraz of India'. The importance of Jaunpur as a centre for Islamic studies can be well assessed from the fact that it was called a University (Dar-ul-Uloom) by the author of Tabqaat-e-Akbari. Farlshta has named it as the second Delhi. When Humayun reached Iran during his exile, the king of Iran, Shah Tahmasap Shah first enquired about Jaunpur and its scholars and felt envied on learning about the progress of Jaunpur on Islamic studies, against the decline of Shiraz. Shahjahan the fifth Moghal emperor called it the Shiraz of his empire. According to Mehdavia sources it was a place of scholars, sufis and saints. There were more than 1700 eminent scholars, leading a royal life. There was a unique combination of the sufism with Scholarship in the saints like Shaik Daniyal Chishti. The scholars of the city were popular among the Arab and non-Arab Muslims alike. The books written here were used as books for reference, teaching and research and were included In the syllabi of the Universities. Thus it was a place, regarded and respected as a place of scholars, sufis, Aulias, literature and books all over the world.
BIRTH OF THE PROMISED MEHDI (AS) A branch of the descendants of Imam Moosa Kazim RH migrated to India from Samarkhand and Bukhara and settled at Jaunpur. In the previous pages It has been indicated clearly that the scholars from all over the muslim world were migrating to Jaunpur. Evidently, this family was one among them. Hazrath Syed Othman RH who is the first among the migrants, had two sons - one Syed Jalal, who had three Sons and two daughters. and second Syed Abdullah, had two sons the elder was Syed Ahmed and the younger was our Imam Hazrath Syed Mohammed Mehdi-e-Mawood (AS). This family of Sadaat was the follower of the sufi Silsila of the Chistia Order. Thus the family was one of the very important families of Jaunpur. They were having the dignity of progeny, sufia order mastery in Islamic learning, political Influence and of course wealth. The importance of this family can be well assessed from the fact that the father of our Imam (AS), was bestowed with the title of Syed Khan by the Sharqia Kings. This title depicts a unique combination of his progeny and affluence. The mother of Imam (AS), Bibi Amlna RH, also belonged to an important family of Jaunpur. Her brother Syed Ali Khiyamul Mulk was a renowned scholar and sufi of his time. The Imam Hazrath Syed Mohammed Jaunpuri Khalifathullah Mahdi Al-Mawood Alaihis Salam, was born to Hazrath Syed Abdullah RH and Bibi Amina RH on monday, the 14th Jamadi-ul Awal 847 AH, and according to the Gregorian calendar the 9th September, 1443 AD. Mehdavia and Non-Mehdavia historians are unanimous about his pedigree as a descendant of the holy family. The lineage is given hereunder. Several miracles
are attributed to the birth of the Imam (AS), but we avoid them and
narrate only two facts
The Idols In the temples of the city fell down. These were the similar signs or indications noticed at the birth of the Prophet Mohammed (PUH) also. Thus the Sufi scholar Shaik Danial (RH) was curious to know if there were any new births in the city. He enquired from several persons. The next morning, Syed Ahmed the elder brother of the Imam (AS) who was studying In the school of the Shaik (RH), reported that he was blessed with a baby brother. The Shaik (RH) lost no time in reaching the blessed family. He enquired the details of the event and was greatly moved. He was informed that the new born is named after the Prophet of Allah (PUH), Mohammed (PUH). The Shaik (RH) enquired about the family name (Kuniat), if any, and was informed that the baby Is called Abdul Qasim after the name of one of the important persons of the pedigree. LINAGE OF THE PROMISED MEHDI (AS)
CHILDHOOD SHAIK DANIAL (RH) He was also blessed with the pride of teaching the Promised Mehdi (AS), the elements of Islam at his school.
When the Imam (AS) attained the school age of four years, four months and four days, a ceremony was held and Shalk Danlal (RH) recited the Quranic verses marking the beginning of the education. From that time the Imam (AS) used to attend his Madrasa along with his elder brother Syed Ahmed. At the school, the Shaik (RH) used to pay much regard and respect to the Imam. He never allowed the child to sit with other students and made him to sit with himself. This looked strange to the other students. Even his elder brother was some what envious at this treatment. Noticing this, one day when a new visitor left the school, the Shaik (RH) enquired of Syed Ahmed the identity of the visitor. The boy replied that he was a stranger to him. Then the Shaik (RH) enquired of the Imam (AS), the same thing. The child disclosed the Identity of the visitor as Khaja Khizer (AS). Thus the Shaik (RH) explained the reason for his respect. Since that day the elder brother also started respecting his younger brother. During the lectures, the Shaik (RH) used to address only to the Imam (AS). Whatever was taught to him he used to grasp it quickly, and was able to explain the entire book after going through the first chapter. Thus he completed the studies in a very short time. Imam (AS) memorised the entire Quran at the age of seven and by the time he was twelve years old, he had mastered all the courses taught at the school. There upon as per the prevalent custom, all the scholars of the city were invited to a congregation. They tested the boy in all the courses and were immensely satisfied. At the congregation Imam (AS) was unanimously conferred the title of 'Asad-ul-Ulema' (a lion among the scholars). Thus at the age of twelve he left the school and started preaching. He gained unprecedented popularity at a very young age. During the same time something very important happened to the boy. Shaik Danial (RH) took the lmam (AS) to an isolated mosque in the forest near the river Gomti at the invitation of Khaja Khizar (AS) [Khaja Khizer (AS) is a Prophet of Allah (AS), who had been bestowed with life till the doomsday]. His brother also followed. This mosque was called the Khokri Masjid. There, Khaja Khlzar (AS) appeared and took the Imam (AS) inside the mosque and explained to him that he (Khlzar AS) had been ordained by the Prophet (PUH) to handover certain things to the Imam (AS) which were deposited with him as a trust of the Prophet (PUH). Then he handed over a box and a dried date and told him that as per the will of Allah, Syed Mohammed (AS) had been selected as his Caliph (AS) and was ordained to invite the people to His vision. Khaja Khizar (AS) also taught him the method of Dhikr-e-Khafi (rememberance within), as had been taught to him by the Prophet (PUH). The box contained the article of faith for Ma'rifa (Gnosis). The dried date was the Paskhurda (offal) of the Prophet (PUH), specially given for the Imam (AS). Perhaps the chest of Khaja (AS) was symbolised as the box which contained the knowledge of Gnosis, entrusted to him by the Prophet (PUH). This incident is almost similar to that of the Prophet (PUH) which occurred to him at the age of four in the desert. It also confined the Prophet's (PUH) tradition -It is narrated by Hazrat Ali (RZ) that the Prophet of Allah (PUH) said that the Mehdi (AS) would belong to us (Holy family). Allah would create (In him the ) ability overnight. Though the Imam (AS) attended school from the age of four and acquired mastery in the Islamic teachings at the age of twelve, yet the knowledge of Ehsan and Ma'rifa (Gnosis) which pertains to the Vilayat-e-Mohammedia (PUH) was revealed to him by Khaja Khizar (AS) in only one sitting at Khokri Masjid. Thus the knowledge referred to in the above tradition Is in respect to Ma'rifa, for the propagation of which the Promised Mehdi (AS) was specially deputed by Allah. Then the Imam (AS) started preaching. At a very young age he commanded unprecedented popularity and thousands of people from Jaunpur and surrounding places gathered around him. He was a very practical person. He put to practice the theory he taught during his deliberations. Sultan Hussain Sharqi also became one of his staunch followers. It is reported by non-Mehdavi sources that thousands of non-Muslims willingly embraced Islam at his hand. At the age of nineteen in the year 866 AH (1461 AD) he was married to Bibi Allahdadi (RZ), his first cousin, and had a very harmonious married life for about twenty three years. They had two sons and two daughters. The elder son Hazrath Syed Mahmood (RZ). became the first Caliph after him in the year 910 AH (1506 AD). The features of the Imam (AS) resembled with those of the Prophet (PUH). The brief description of the features of both the personalities is as under:
The above extracts are from the books like Tirmidhi, Mishkwat etc. and the books on the Promised Mehdi (AS) like Maulud Shareef, Shawahidul Vilayat etc. The former books are in Arabic, written after about the two hundred years of the Prophet (PUH). The latter books are in Persian written within a hundred years of the Promised Mehdi (AS) yet the resemblance between the two personalities is so much that the features of one can conveniently be replaced with that of the other. The traditions about the resemblance of the Promised Mehdi (AS) in features and character with the Prophet (PUH) have already been mentioned in the first chapter. Thus the Promised Mehdi (AS) perfectly fulfilled this aspect as well. The Promised Mehdi (AS) himself said that he the Prophet Mohammed (PUH) and the Prophet Ibrahim (AS) were so much identical that it would be difficult to distinguish one from another.
The Mehdavia and non-Mehdavi sources indicate that in all Imamuna (AS) participated in seven battles. However the details of such battles, except for one, are not available. Khaja Ibadullah Akhtar, the author of Mushaheer-e-Islam (a non-Mehdavi) had stated that the Imam (AS) had participated in seven wars. The most important of those, was the war against the king of Gaur - Rai Dalpath. The author had further stated that the Imam (AS) had also written letters to the rulers of the surrounding kingdoms inviting them to Islam; and the answer of Raja Gaur, was the same, as given to the Prophet (PUH) by Khusro, to a similar letter. During a deliberation the Promised Mehdi (AS) bitterly criticised Sultan for his submission to a non believer king. The Sultan expressed his military weakness. The lmam replied that if the Sultan was having full faith in Allah. then the military weakness would be immaterial and the victory would be for Islam. The Mehdavia sources say that at this, the Sultan revolted and stopped sending tribute and in retaliation the Raja attacked Jaunpur. According to non-Mehdavi sources, the Sultan marched to Gaur with 30000 soldiers and attacked. The Raja was an able administrator and a seasoned warrior. He never expected that the Sultan would revolt in such circumstances or attack him with such a small army. But listening to the Islamic teachings and the flaming oratory of the Imam (AS), he was preparing for the worst. When he heard about the revolt and attack by the Sultan he marched with an army of 70000 strong. well trained and well equipped soldiers. After seeing the Sultan's army. the Raja was confident of crushing them and of eliminating the muslims atleast from the east. The Imam (AS) on his part not only blessed the Sultan, but also Joined the Jehad (holy war). with his 1500 devotees. This group was called the Bairagis. Though untrained in warfare they had the strongest will to sacrifice everything for the Imam (AS). When the battle started the Imam (AS) was in a corner, mounted on his horse, deep In meditation. Initially both the armies fought ferociously, but owing to the fact that Raja's army was far out numbering the Sultan's army there were severe set backs. Soon the Sultan realised that they could not withstand the battle any more. The Sultan sent a word to the Imam (AS) requesting him to retreat. The Imam (AS) refused. His face was set. He advanced with his 1500 men and attacked the enemy with full force. This fresh attack was bitter and helped the Sultan's army to rearrange their ranks. Seeing the new zeal in the baffle, the Raja advanced an elephant. The Imam (AS) shot an arrow, which struck the forehead of the elephant and the elephant turned back towards the fort, crushing the Raja's camp. To restore the confidence and to arrange the ranks afresh, the Raja dismounted from his elephant and mounted a horse. But to his dismay found the Imam (AS) infront of him. He attacked the Imam (AS), the Imam (AS) ducked and saved himself, but the horse was wounded. This might have dislocated the balance of the Raja to some extent. Taking full advantage of it, the Imam (AS) struck a blow on his head, the sword landed on the head splitting the Raja into two and rested at the navel. Khaja Ibadullah Akhtar says that after seeing the Imam (AS), Rai Dalpath had a mesmerising effect and was unable to move his hand. He was sitting like a statue on his horse, and looked as if possessed by some unseen power. This statement of a non-Mehdavi research scholar contains the evidence of the extra ordinary impressive personality of the Imam (AS). It also confirms the incident at Farah, which occurred to Mir Dhunun, the Governor (this may be seen at the relevant place). Thus the Raja was killed at the hands of the Imam (AS). In the battles of the medieval period the king or the commander used to be the 'head and brain' of his army and his presence played a vital role. Thus there was confusion within the rank of the military when the Raja was killed. In the ensuing melee, Sultan retrieved the lost ground and the strong army of 70000 was defeated by a comparatively Ill equipped smaller force of 30,000. Thus a lost battle was won by the Sultan due to the timely help of the Imam (AS). When the Raja was killed, the Imam (AS) happened to look at the exposed heart of the Raja. The holy eyes could see something very strange. There on the heart of the, Raja, the image of the deity of which he was a devotee, was engraved. This sight had an electrifying effect on the receptive heart of the Imam (AS). He imagined that if the false deity, prayed with devotion would have such an effect, what would be the Impact of the devotion to the Almighty. He was so much moved that he became ecstatic. The Sultan, found him In an unconscious condition. Immediately the Imam (AS) was moved to Jaunpur along with a strong security force. The victory over Rai Dalpath was announced in the name of the lmam (AS). It had its own effect on the surrounding kingdoms and helped in propagating Islam in the east. The non-Mehdavl sources say that the victory was very much important for the east. Many non-Mulsims including the family members of Rai Dalpath embraced Islam. They have quoted the name of Shah Dilawar (RZ) as one among them. Sultan Hussaln Sharqi also gained the lost glory and power, thereby he could face Bahlol Lodhi with a strong force of One lakh soldiers, elephants and cannons.
There are several rivayaats (narrations) giving the details of Jazb (Ecstasy) period. It is reported that for seven long years the lmam (AS) did not take any solid food. But despite his deep involvement in the spiritual experiences, he used to wake up at the time of SaIat (prayer), five times a day. Thus during the twelve years period of the ecstasy he never missed a Salat. After seven years, whenever he used to wake-up for prayers, his wife used to insist on taking some food. Thus during the remaining period of five years he consumed only twelve sers (14.4 Kgs) of solid food. During this period an incident is reported. Once when he woke-up for Isha (night prayer) he asked for some water to drink. But went back into ecstasy before the water could be brought. His wife stood whole night with the water pot In her hands. When he woke-up for the morning prayer, she was standing like that only. He enquired about it. On learning that she had stood the whole night, in the hope that her husband might wake-up in any part of the night to drink water, he was greatly moved and prayed for her. During the short Intervals of consciousness, at times, he used to tell about his spiritual experiences, Uluhiat (divinity) and Tajalli (manifestation) of Allah and the Yeganagi (oneness) with the Absolute Existence (Al wajud ul mutlaq) experienced by him. Khaja Ibadullah Akhtar says that one cannot assess as to what spiritual experiences the Imam (AS) had and how high he ascended and how he went into the divine world (Aalam-e-Lahut). and how he descended to the material world (Aalam-e-Nasoot) and as to what spiritual stages (madarij-e-suluk) he passed during this period. This condition of the Imam (AS) was similar to the condition of the Prophet of Allah (PUH), before and immediately after having the first Revelation in the Hira Cave. The war with the Raja of Gaur was fought sometime in 873 AH. and the Imam (AS) was in the state of ecstasy for about 12 years. But during the last 5 years of this period he used to deliver sermons to his followers occasionally. When the Sultan came to know about the full recovery of the Imam (AS), he sent the Qazi (Jurist) of the city along with a document endowing seven villages to the Imam (AS), The Imam (AS) declined and tore it. He also returned the remaining cash which was given to the Imam (AS) for the preparations of the war. Afterwards the king himself appeared and pleaded for the acceptance of the kingdom if so desired. The Imam (AS) declined this offer as well. He indicated his intention of going on Hajj pilgrimage. The king was anxious to accompany. But the lmam (AS) advised him to stay in the interest of the State and the people. TOP | HOME | INTRODUCTION | HIJRAH | MESSAGE | |
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