Hazrat Khawaja Syed Makhdoom Ashraf Jahangir Semnani Noor Bakhshi (Urdu and Persian: سیداشرف جهانگیر سمنانی) was a legendary Sufi saint of Persian origin who was affiliated with fourteen different Sufi orders. He made a notable contribution to the advancement of the Chishti silsilah in particular.
He left his home at an early age and traveled extensively through many prominent places within the Islamic world. During his travels, he met many illustrious personalities of his time before settling in Kichhauchha Sharif, where his Khanqah became the focal point for those on the spiritual path. He was an ardent supporter of Hazrat Ibn Arabi's theory of Wadhat ul-wujud (Unity of Existence).
Contents
1 Family & Lineage
2 Education
3 Coronation
4 Relinquishment of Throne
5 Journey towards India
6 Initiation into the Chishti Order
6.1 Spiritual Chain
7 Journey to Kichhauchha Sharif
7.1 In Zafarabad
7.2 Battle with a Jogi
7.3 Establishment of Ruhabad (Kichhauchha Sharif)
8 Demise of his Sheikh
9 Travels
10 Miracles
10.1 The cat of Kamal the Jogi
11 Passing on
12 Khilafat (successorship)
13 Works & Views
14 Sayings & Quotes
15 Sources
Family & Lineage
Hazrat Khawaja Syed Makhdoom Ashraf Jahangir Semnani was born in 708 AH (1308 AD) in Semnan, Iran, which had been the capital of the then governing authority for approximately 800 years.
His father, Hazrat Sultan Sayyad Ibrahim Noor Bakhshi Qutbuddin, governed the region with utmost justice and sincerity for 20 years. Apart from being a noble and respected governor, he was also a proficient scholar of theology and inwardly inclined to tasuwwuf (mysticism). Approximately twelve thousand Islamic institutions functioned under his regime.
His mother, Bibi Khadija Begum, daughter of Khwaja Ahmad Yasavi, who was a distinguished Sufi of his time and founder of the Yasaviyya order, was also from a lineage of notable mystics and saints. She was a very religious and pious lady and devoted most of her time to prayer and recitation of the holy Quran. She was renowned for fasting during the day and her punctuality in observing the tahajjud (late night) prayer.
Hazrat Ashraf Jahangir Semnani was a direct descendant of the Prophet Muhammad ﷺ, his daughter Fatimah (ra), through her son Hazrat Imam Husain ibn Ali and his great grandson Hazrat Jafar Sadiq.
The lineage of Syed Makhdoom Ashraf Semnani is as follows:
Syed Makhdoom Ashraf Jahangir Semnani, son of
Sultan Syed Ibrahim Noor Bakhshi, son of
Sultan Syed Imaduddin Noor Bakhshi, son of
Sultan Syed Nizamuddin Alisher, son of
Sultan Zahiruddin Mohammad, son of
Sultan Tajuddin Bahlol, son of
Syed Mohammad Noor Bakshi, son of
Syed Mehdi, son of
Syed Kamaluddin, son of
Syed Jamaluddin, son of
Syed Hasan Sharif, son of
Syed Abu Mohammad, son of
Syed Abul Moosa Ali, son of
Syed Ismail Sani, son of
Syed Abul Hasan Mohammad, son of
Syed Ismail Arij, son of
Hazrat Jafar Sadiq, son of
Imam Mohammad Baqir, son of
Imam Zain-ul-Abideen, son of
Imam Husain, son of
Hazrat Ali, cousin and son-in-law of
The Holy Prophet Muhammad ﷺ
Education
Hazrat Makhdoom Ashraf was blessed with immense ingenuity, intelligence, and knowledge. He commenced his religious education at the age of 4 and a half with the memorization of the Quran. 2 years and 8 months later, by the age of 7, he had memorized the entire Quran as well as each of the seven forms of qirat and particularly excelled in the study of tafsir (Quranic exegesis), hadith, fiqah (Islamic jurisprudence), etc. By the age of 14 years old, he had mastered all the subjects, including theology and philosophy, maturing into an extremely accomplished and proficient scholar. Hazrat Makhdoom Ashraf had astounded even the greatest scholars and theologians from as far afield as Baghdad with his remarkable talent, which was noted in the form of a couplet in the famous Persian book Lataif-e-Ashrafi:
“
Chuna Mashhoor Ghasht Az Darse Talim,
ke Pas Ahle Funun Kardand Taslim
His popularity excelled in his early education.
that the learned men acknowledged his ability
”
After completing his education, Hazrat Makhdoom Ashraf spent much of his time teaching. Amongst his pupils was his nephew Hazrat Abdul Razzaq Noor al-Ayn—the 11th direct descendant of the Great al-Ghawth al-A'zam, Hazrat Sheikh Abdul Qadir Jilani.
Coronation
Hazrat Makhdoom Ashraf was only 15 years old when his father passed away, and he was naturally crowned as his successor. He was proclaimed the sixth sultan of Semnan in a ceremony that took place around 733 AH. Ruling over Semnan with utmost integrity and impartiality for twelve years, he was embraced by the people as a just and sincere king. During his reign, he became a salik (traveler of the spiritual path) and became a seeker of marifa (inner knowledge gained through mystical means). It was in the pursuit of this knowledge that he would spend time in the company of holy men and mystics. As a young man, Hazrat Makhdoom Ashraf made the choice to be the disciple of the great Kubrawiya Sufi Hazrat Ala ad-Dawla Semnani, although he did not agree upon his view of Wahdat al-Shuhud. He therefore traveled to Kashan to study under Sheikh Abdur-Razzaq Kashani, an enthusiastic interpreter of the works of Hazrat Ibn al-Arabi. Hazrat Makhdoom Ashraf studied the Futuhat al-Makkiyya and Sheikh Abdur-Razzaq Kashani's Istilahat al-Sufiyya (Dictionary of Sufi Terms) under that great master of Wahdat al-Wujud.
One night, Hazrat Khizr (as) honored him with his presence in a dream. He informed Hazrat Makhdoom Ashraf of the wazifa associated with the name of Allah, which was to be practiced without the movement of the tongue. He practiced this wazifa for two years until the great saint Hazrat Uwais Qarni appeared in his dream, from whom he inherited Uwaisi wazifas, which contributed greatly to his spiritual development. For almost 3 years, he was so engrossed in the blessings and spiritual progression acquired through what he had learned from Hazrat Uwais Qarni that he lost all desire to continue as sultan of Semnan.
Relinquishment of Throne
As time progressed, his thirst for acquiring marifa increased, and at the age of 25, on the 27th of Ramadan, Hazrat Khizr (as) once again appeared before Sultan Hazrat Makhdoom Ashraf in a dream. He ordered Hazrat Makhdoom Ashraf to abandon the throne and make way for India, where his pir (spiritual guide), Hazrat Sheikh Ala ul-Haq Pandwi, a famous Chishtiya saint and a disciple of Hazrat Sheikh Akhi Sirajuddin, was waiting for him.
When he awoke, he immediately notified his mother about his dream and sought her permission to fulfill his divinely commissioned task. Upon hearing this, his mother revealed that prior to his birth it was prophesied by Khwaja Ahmad Yasavi that a great saint would be born who would illuminate, inspire, and guide those immersed in darkness. She gladly approved of his mission, and with her blessings, he made preparations to travel towards India and appointed his younger brother Mohammad as successor to his throne.
Journey towards India
Hazrat Makhdoom Ashraf, on leaving his country, was seen off by thousands of soldiers. During this period, Hazrat Mir Sayyid Ali Hamadani became his companion. They visited all the important Sufi centers in Iran, Iraq, Syria, and Turkey.
Hazrat Makhdoom Ashraf is reported to have visited Basra in Iraq, where he reached the shrine of the famous saint Hazrat Hasan al-Basri. He also paid his respects at the shrines of many other prominent Awliya before meeting great personalities of Karbala and Baghdad. From Baghdad, he traveled to Damascus before making his way to Madina Al Munawarah, where he spent a few months at the resting place of the Holy Prophet ﷺ. He also traveled to Mecca in order to perform the Hajj pilgrimage.
Traveling through Khorasan, Hazrat Makhdoom Ashraf visited Mashhad before seeking out the association of Khwaja Bahauddin Naqshband and also kept company with other Naqshbandi masters, among them Hazrat Khwaja Muhammad Parsa.
Then taking the route through Multan and Uch Sharif to India, he met Hazrat Makhdoom Jahanian Jahangasht Jalaluddin Bukhari, grandson of the renowned saint Jalaluddin Surkh-Posh Bukhari. On receiving his spiritual blessings, he was told Hazrat Sheikh Ala ul-Haq Pandwi was anxiously waiting for his arrival in Pandua Sharif.
He then reached the shrine of the famous saint Hazrat Ali Hujwiri (Data Ganj Bakhsh) of Lahore, where he derived spiritual blessings and guidance. Delhi was his next stop, and there he met Hazrat Khwaja Bande Nawaz Gaisu Daraz.
Moving eastwards, Hazrat Makhdoom Ashraf reached Maner in Bihar, where a great saint by the name of Hazrat Makhdoom Sharfuddin Ahmed Yahya Maneri had passed away the same day and was awaiting burial. Before his demise, he requested that his janazah (funeral) prayer should be performed by one travelling towards the west who has renounced his throne, is a Hassani and Hussaini (a descendant of both Imam Hassan and Imam Hussain, the grandsons of the Prophet ﷺ), and a Hafiz with knowledge of each of the seven forms of qirat. Hazrat Makhdoom Ashraf was already aware of this beforehand by means of Kashf (revelation), hence his detour in Bihar. The disciples of Hazrat Makhdoom Sharfuddin eagerly awaited his arrival, and although Hazrat Makhdoom Ashraf did not want to perform the funeral prayer out of humility, he conducted the service in accordance with the will of the saint.
During the night in the khanqah where Hazrat Makhdoom Ashraf was staying, Hazrat Makhdoom Sharfuddin appeared before Hazrat Makhdoom Ashraf and presented him with his khirqah (cloak). In the morning, Hazrat Makhdoom Ashraf demanded the khirqah from the khadim (keeper) of the shrine, but his request was denied. The khirqah was later placed on Hazrat Makhdoom Sharfuddin's tomb, and as Hazrat Makhdoom Ashraf stretched out his hands, it extraordinarily came to him. He put on the garment and entered a state of wajd (ecstasy) whilst reciting the following couplet:
“
Mora Bar Sar Chun Bowad Az Lutf Afsar,
Bar Aamad Rast Mara Khirqah Dar bar.
The worldly crown has been on my head,
By his kindness, this cloak will better suit my body.
”
Hazrat Makhdoom Ashraf departed from Maner and made his way towards Bengal. After arriving in Malda in West Bengal, he was ready to make the final part of his journey and advanced towards Pandua Sharif, where his Pir-o-Murshid was waiting for him in anticipation. As he neared his destination, Hazrat Ala ul-Haq Pandwi awoke from his sleep and notified his followers that Hazrat Makhdoom Ashraf's arrival was imminent. Hazrat Ala al-Haq Pandwi and his myriad of followers went out with a doli (a suspended carriage that carries noble people, usually supported by two or four men) to greet Hazrat Makhdoom Ashraf. As soon as Hazrat Makhdoom Ashraf saw his Sheikh, he placed his head on his Pir-o-Murshid's feet, and tears of joy flowed from his eyes. After embracing his Pir-o-Murshid, he recited the following couplet:
“
Che Kush Bashad Bad ke az intazare,
Ba omide Rasad Omidware .
What a good thing that after waiting so long,
The hopeful has reached his destination.
”
Initiation into the Chishti Order
From the outskirts of Pandua Sharif, Hazrat Makhdoom Ashraf was carried in the doli (carriage) to his Pir's Khanqah, accompanied by Hazrat Ala ul-Haq Pandwi and his disciples. As soon as they reached the Khanqah, Hazrat Makhdoom Ashraf dismounted the carriage and placed his head at the door as a mark of respect. He was then served with a meal by the sheikh himself, who fed him four handfuls of boiled rice and paan (betel leaf). Shortly after, Hazrat Ala ul-Haq Pandwi initiated Hazrat Makhdoom Ashraf as his mureed (disciple), receiving ijaza (permission) in the Chishti Nizami Order. He was naturally overjoyed and recited the following couplet:
“
Nehadah Taje Doulat Bar Sare Man,
Ala ul-Haq Wadeen Ganje Nabat.
Hazrat Ala al-Haq Wadeen has placed
the majestic crown upon my head.
”
Spiritual Chain
His silsila (spiritual chain), via the Chishti order, is traced back to the Beloved Prophet ﷺ as follows:
Hazrat Makhdoom Ashraf Jahangir Semnani, Khalifa of
Hazrat Ala ul-Haq Pandwi, Khalifa of
Hazrat Akhi Sirajuddin, Khalifa of
Hazrat Nizamuddin Auliya, Khalifa of
Hazrat Baba Fariduddin Ganjshakar, Khalifa of
Hazrat Qutbuddin Bakhtiar Kaki, Khalifa of
Hazrat Khwaja Moinuddin Chishti, Khalifa of
Hazrat Khwaja Usman Harooni, Khalifa of
Hazrat Haji Shareef Zandani, Khalifa of
Hazrat Khwaja Qutbuddin Maudood Chishti, Khalifa of
Hazrat Nasiruddin Abu Yusuf Bin Saamaan, Khalifa of
Hazrat Abu Mohammed Chishti, Khalifa of
Hazrat Abu Ahmad Abdal Chishti, Khalifa of
Hazrat Abu Ishaq Shami, Khalifa of
Hazrat Mumshad Dinawari, Khalifa of
Hazrat Abu Hubairah Basri, Khalifa of
Hazrat Huzaifah Al-Marashi, Khalifa of
Hazrat Ibrahim Bin Adham, Khalifa of
Hazrat Al-Fozail ibn Iyaz, Khalifa of
Hazrat Abdul Waahid Bin Zaid, Khalifa of
Hazrat Hasan al-Basri, Khalifa of
Sayyadina Hazrat Ali ibn Abi Talib, Khalifa of
Sayyidina Muhammad ibn Abdillah ﷺ
This was his last initiation, as he had already become a member of most Sufi orders. He is said to have had Khilafat from fourteen different orders.
Journey to Kichhauchha Sharif
After a number of years in the service of Hazrat Ala ul-Haq Pandwi, he was granted Khilafat and instructed by his Murshid to leave for Jaunpur. Hazrat Makhdoom Ashraf, who had a deep attachment to his mentor, was reluctant to leave his company, but on persuasion, he set out for Jaunpur, accompanied by a large number of people.
Before he left, Sheikh Hazrat Ala ul-Haq Pandwi showed him in a vision (Kashf) where his tomb would lie. What Hazrat Makhdoom Ashraf saw was a circular lake with a small hill within it, and he was told that he would be buried upon the hill.
Hazrat Makhdoom Ashraf then left Pandua and came to Muhammadabad Gohna in the Azamgarh district, Uttar Pradesh. Here, he held discussions with the local scholars. He read to them a book he had written on the lives of the Pious Caliphs. Some of the ulama criticized the book on the grounds that it contained more details about Hazrat Ali compared to the other three caliphs.
They called him to the mosque on Friday to explain his point of view. A local scholar, Saiyid Khan, defended Hazrat Makhdoom Ashraf by saying:
“The ulama could have (with some justification) objected to his praising of Ali, if the work were by a non-Saiyid and not by a Saiyid. Hazrat Makhdoom Ashraf was himself a Saiyid, so he had every right to use exalting words about his ancestors.”
In Zafarabad
Hazrat Makhdoom Ashraf then came to Zafarabad (near Jaunpur) and soon acquired a great reputation. Sheikh Haji Chiragh-i-Hind, a local Suhrawardi saint, did not like the idea of his settling at Zafarabad. It is said that a scholar of Sarharpur, Shaikh Kabir, who had initially thought of becoming a disciple of Shaikh Haji, joined the circle of Hazrat Makhdoom Ashraf's disciples. This further annoyed Sheikh Haji, and he used all his means to disturb Hazrat Makhdoom Ashraf and his disciples, but he did not succeed.
After staying at Zafarabad for some time, Hazrat Makhdoom Ashraf came to Jaunpur, where he was well received by the Sharqi ruler, Sultan Ibrahim. At that time Sultan Ibrahim had sent an expedition to capture a fort and was concerned about it. He approached Hazrat Makhdoom Ashraf for his blessings, and it so happened that his forces succeeded in capturing the fort. The Sultan and his sons developed great faith in him. Sultan Ibrahim expressed his desire to offer him some gifts, but he declined.
Hazrat Qazi Shihabuddin Daultabadi, the chief qazi of the Sultan, was impressed by the spiritual eminence of Hazrat Makhdoom Ashraf and became his disciple. This considerably enhanced the prestige and position of Hazrat Makhdoom Ashraf in the eyes of the people, as the Qazi was a distinguished scholar of his time. Hazrat Makhdoom Ashraf conferred his khirqa and khilafat on him.
Hazrat Makhdoom Ashraf had considerable influence on Sultan Ibrahim Sharqi. When Raja Ganesha captured the throne of Pandua and began to oppress the Muslims, Sheikh Noor Qutb-e-Alam Pandwi, eldest son and spiritual successor of Hazrat Ala-ul-Haq Pandwi, decided to intervene. He wrote a letter to Sultan Ibrahim Sharqi of Jaunpur to come to the aid of the Muslims of Bengal and free the Muslims from the clutches of Raja Ganesha. Sheikh Noor Qutb-e-Alam Pandwi also wrote a letter to Sheikh Makhdoom Ashraf, requesting him to induce the sultan of Jaunpur to invade Bengal, which he did. Later, Ibrahim Sharqi marched with his army into Bengal, where Raja Ganesha submitted to him.
With his followers, Hazrat Makhdoom Ashraf traveled northwest through Awadh, but he did not find the place that he sought until he came to Bhadod. At Bhadod, a man named Malik Mahmud was the local landholder. He waited upon Hazrat Makhdoom Ashraf and showed him much kindness, and he accompanied the Sheikh in his search for the place that he had seen in his vision.
Then there came into view a circular tank. When he saw it, Hazrat Makhdoom Ashraf said that this was the place that his Sheikh had revealed to him. Malik Mahmud suggested that though the situation was agreeable, as it had water on all four sides of it, there was a difficulty.
Battle with a Jogi
A Jogi resided in the place, and Hazrat Makhdoom Ashraf could only settle there if he had the power to confront this Jogi. Hazrat Makhdoom Ashraf pronounced, "The truth came and falsehood perished! Lo! Falsehood perished! What is difficult about driving out a body of unbelievers?" He then ordered a servant to tell the Jogi to depart from there. The Jogi sent back a reply that he had five hundred disciples with him. He said, "If any man could oust me by spiritual power, so be it! But to make me leave would be no easy matter."
There was one man who, on that very day, had become a disciple of the Sheikh. He was called Hazrat Jamal al-Din Rawat. The Sheikh told Hazrat Jamal al-Din to go forth and give an answer to the Jogi's display of powers. When Jamal al-Din hesitated to do this, the Sheikh called him close and took some paan out of his own mouth and, with his hand, placed it in Hazrat Jamal al-Din's mouth. When Hazrat Jamal al-Din ate the pan, he was overcome by a strange exaltation. Bravely he set out for battle. He came to the Jogi, and he said:
“We do not think it is acceptable to give a display of miracles (karamat). Nevertheless, we will give an answer to each of the powers (istidraj) that you display!”
The first trick that the Jogi showed was that columns of black ants advanced from every direction towards Hazrat Jamal al-Din, but they vanished when Hazrat Jamal al-Din looked resolutely towards them. After this an army of tigers appeared, but Hazrat Jamal al-Din said, "What harm can a tiger do to me?" At this, all the tigers fled. After this, the Jogi threw his staff into the air. Hazrat Jamal al-Din then asked for the staff of Sheikh Hazrat Makhdoom Ashraf and threw it into the air. The Sheikh's staff beat down to the ground that of the Jogi. When the Jogi had exhausted his tricks, he said, "Take me to the Sheikh! I will become a believer."
Hazrat Jamal al-Din took the Jogi's hand and brought him and made him prostrate himself at the feet of the Sheikh; and the Sheikh instructed him in the words of the profession of faith in Islam. At the same time, all the Jogi's disciples became Muslims, and they made a bonfire of their religious books. The Sheikh gave the converted Jogis a place upon the banks of the lake, and he prescribed austerities and spiritual exercises for them according to his own path.
Establishment of Ruhabad (Kichhauchha Sharif)
After this, Hazrat Makhdoom Ashraf commanded the dervishes to bring their baggage. He allotted places to all his followers so that each could build his separate cell (hujra). In the space of a few days, Hazrat Malik Mahmud built a khanqah for the Sheikh, and he made his own children and servants profess themselves disciples of the Sheikh. The Sayyids of the neighborhood also came to visit and gave their allegiance. Within three years, the bare ground was transformed into a bed of roses.
The Sheikh gave the place the name of Ruhabad (Abode of the Spirit), and he gave to the khanqah the name of Kathratabad (Abode of Multiplicity). He prophesied that the place would be a great light in future ages and that great men of their day, "Men of the Unseen" (rijal al-ghayb), and many saints of God would visit there and acquire merit.
Demise of his Sheikh
In 800 AH, Hazrat Makhdoom Ashraf's Pir-o-Murshid, Hazrat Sheikh Ala ul-Haq Pandwi, passed away. Upon hearing the news, Hazrat Makhdoom Ashraf returned to Pandua Sharif, where Hazrat Mohammad Noor Qutb-e-Alam Pandwi, the eldest son of Hazrat Ala-ul-Haq Pandwi, was made his spiritual successor. Hazrat Makhdoom Ashraf and Hazrat Noor Qutb-e-Alam were both fellow students and disciples of Hazrat Sheikh Ala ul-Haq Pandwi.
Travels
The establishment of this territorial base at Kichhauchha in eastern Awadh did not put an end to the Sheikh's extensive travels through the lands of Islam. The leader of the Jogis, now given the name of Kamal, accompanied the Sheikh on some of his travels.
Malik Mahmud, the local magnate who had aided and encouraged Hazrat Makhdoom Ashraf in the founding of the khanqah at Kichhauchha, was not forgotten by the Sheikh in the course of his travels. On his return to Kichhauchha, Hazrat Makhdoom Ashraf presented him with a glittering stone that relieved thirst and weariness.
Hazrat Nizam Yamani writes in Lataif-e-Ashrafi:
“
Hazrat Makhdoom Ashraf related: When we reached the mountain of al-Fath, we came across a band of dervishes, who had set foot on the path of trust in God (tawakkul), and for thirty years they had remained constant in this path. Among them was an elder called Sheikh Abu'l-Ghayth, who was their leader. He gave me a stone, the glitter of which surpassed any jewel, and he related its countless qualities.
One of its particularities was that if any traveler bound it around his waist, however far he traveled on the road, he would not grow tired. If he placed it in his mouth when he thirsted, he would be refreshed with water. Likewise, when he hungered, he would be satisfied. In this manner he related many such properties of the stone. Hazrat Makhdoom Ashraf to satisfy him accepted the stone from him. When Hazrat returned to Ruhabad (Kichhauchha), he gave it to Hazrat Malik Mahmud. Some of his companions asked him regarding this, and he replied that it was suitable for Malik.
”
This narrative was recorded by Hazrat Nizam Yamani, who became Hazrat Makhdoom Ashraf's dedicated mureed when the latter passed through Gharib in Yemen, and he remained attached to the Sheikh for the rest of his life. A disciplined scholar, Hazrat Nizam Yamani collected his teacher's malfuzat (utterances), thereby compiling the famous Lataif-e-Ashrafi (utterances) and Maktubat-e-Ashrafi (letters).
It is narrated that twelve thousand non-believers accepted Islam on the course of his travels. Hazrat Nizam Yamani, in Lataif-e-Ashrafi, has recorded that wherever Hazrat Makhdoom Ashraf went, he delivered lectures in the local language as well as writing books in the local language, leaving them for the benefit of the locals.
Miracles
Hazrat Makhdoom Ashraf was in a supreme status of mysticism and spirituality and thus demonstrated various karamat (miracles) at different stages through his life.
It is related that once Hazrat Makhdoom Ashraf was passing through Banaras with his disciples. One of the disciples was fascinated by an idol in a temple. The caravan of Hazrat Makhdoom Ashraf had marched some distance before it came to their attention that a disciple had been left behind at the temple, affixed to this idol. Hazrat Makhdoom Ashraf instructed one of his followers to go and tell the idol to come with him. The follower went to the temple and did as he was instructed. To everyone's amazement, the previously inanimate idol metamorphosed into a human being and followed the disciple.
A woman once came to the khanqah with her dying son and asked Hazrat Makhdoom Ashraf to pray for his life. As she was pleading with him, the boy passed away, at which point the woman began to weep and exclaimed, "You are a Waliullah (friend of God); bring my son back to life." Hazrat Makhdoom Ashraf replied, "Life and death are in the hands of God; there is little a slave can do." Upon hearing this, the woman wept even more, and witnessing her grief, Hazrat Makhdoom Ashraf said, "I forgo ten years of my life so this boy can live for a further ten years." After making a supplication for the boy's life, Hazrat Makhdoom Ashraf ordered him to stand up in the name of God, and he did so and lived on for a further ten years.
One morning, after returning from Pandua Sharif, Hazrat Makhdoom Ashraf was sitting with his disciples after the Ishraq prayer. Soon after, some foolhardy people arrived with the intention of ridiculing the great saint. They brought along a coffin containing a man who was foolishly playing dead and asked Hazrat Makhdoom Ashraf to conduct the funeral prayer. Initially, he refused, but they were so persistent that Hazrat Makhdoom Ashraf instructed one of his mureeds to perform the funeral prayer in order to satisfy them. After the prayer was conducted, the group of people waited for the man in the coffin to arise, but much to their dismay, he lay dead. The news of this incident rapidly spread around the town and created great commotion among the people. Hazrat Nizam Yamani recited a couplet regarding the incident:
“
Kase Ku Az Buzurgan Khanda Giraft,
Bajuz Girya Azo Digar Che Ayad.
He who ridicules the elders,
will get nothing but tears.
”
The cat of Kamal the Jogi
It had occurred to a disciple of Sheikh Ashraf Jahangir, Qazi Rafa al-Din by name and an inhabitant of Awadh, that in former times there were sheikhs whose glance had power over animals and birds; but he did not know whether such people existed at the present day. The sheikh, when he learned of this, smiled and said, "Perhaps."
Now Kamal the Jogi had a cat that sometimes used to pass in front of the sheikh. He ordered the cat to be brought to him and began a discourse on a holy topic. The sheikh's face gradually assumed such an expression that all present were struck with fear. The cat also listened to the discourse and was so affected that it fell down unconscious; when it came to its senses again, it began to rub the feet of the sheikh and then those of the other companions. After this it became a habit that when the sheikh was talking about divine mysteries, the cat never left the holy gathering. When travelers were about to come to the khanqah, it used to indicate their number by mewing; from this, the servitors would know for how many guests to lay the cloth for the meal. At the time when food was served, the cat also was given a portion equal to that of others who were present, and sometimes it was sent to bring members of the company who had been summoned. It would go to the room of the person who had been called, and by mewing insistently or banging at the door, it would make the person understand that the sheikh had summoned him.
One day a party of dervishes had arrived at the khanqah. The cat mewed as usual, but when the food was sent, it appeared that it was short by one portion. The sheikh returned to the cat and said, "Why have you made a mistake today?" The cat immediately went away and began to sniff at each of the dervishes of the party. When it came to the head of the band, it jumped upon his knee and made a mess. When the sheikh saw what had happened, he said, "The poor cat has done nothing wrong; this man is a stranger." The head of the band immediately cast himself at the feet of the sheikh and said
“I am a dahriyya (materialist). For twelve years I have traveled through the world wearing the garments of Islam. It was my intention that if it should so befall that some Sufi recognized me, I would accept Islam. Up to now, none has known my secret, but that cat has revealed it. Today I accept Islam....”
The cat remained alive until after the demise of the sheikh. One day the successor of the sheikh had put a pot of milk upon the fire in order to cook milk rice, and it chanced that a snake fell into the pot. The cat saw this and circled around the pot; he would not budge from the place, and he mewed several times, but the cook did not understand and drove him out of the kitchen. When the cat saw that there was no way of making the cook understand, he leapt into the boiling liquid and surrendered his life. The rice had, of course, to be thrown away, and with it a black snake was discovered. The Sufi remarked that the cat had sacrificed his own life for the sake of the dervishes, and a tomb should be built for him.
Passing on
According to Khanzinat'l Asfiya, at the beginning of Muharram in 808 AH, Hazrat Makhdoom Ashraf's health began to deteriorate. Prior to his demise, he instructed his closest of mureeds to prepare his grave and construct his dargah (shrine). On 28 Muharram 808 AH, between Zuhr and Asr prayers, Hazrat Makhdoom Ashraf left this world.
Although this is commonly attributed as the date of his death, Hazrat Makhdoom Ashraf's letters seem to suggest that he lived at least up to 1415 AD and beyond.
His Urs (death anniversary) is held each year between 26 and 29 Muharram. His shrine in Kichhauchha Sharif is famous for being very effective in helping those affected by Jinn, and his name is still invoked for this.
Khilafat (successorship)
Hazrat Makhdoom Ashraf remained celibate his whole life and thus had no children of his own. Shortly before his demise, he appointed his nephew Hazrat Abdul Razzaq, the 11th direct descendant of the Great al-Ghawth al-A'zam, Hazrat Sheikh Abdul Qadir Jilani, as his successor. The Sheikh reserved great compassion for him and gave him the title "Noor al-Ayn."
Works & Views
He completed several works, including Basharatu'l-Ikhwan, Fawa'idu'l-Ashraf, Basharatu'z-Zakirin, and Tanbihu'l-Ikhwan, which taught people the importance of understanding the esoteric meanings of the technical terms of Sufism. His Miratu'l-Haqai'q and the Kanzud-Daqai'q were addressed to those more advanced in the field of Sufism. These works, along with his letters, the Maktubat-i Ashrafi, promote a deeper understanding of Wahdat al-Wujud.
His view is that the Being (Wujud) and Appearance (Shuhud) are identical to an extent that the existence of everything is through God’s Essence (Haqq). Wahdat al-Wujud, or the Unity of Being, does not signify the unity of Being with the world in a pantheistic sense but a realization by the servant ('abd) that the Divine Essence is manifest in creation. He interprets the death of self mainly in terms of a spiritual ascent in the direction of the Divine and argues that its prerequisite is total severance from attachment to mundane existence. He describes the union mainly in terms of the return of the soul to the Creator, and this idea is not in conflict with the Qur'an. He quotes Hazrat Jalaluddin Rumi on the Persian term Hama Ust (All is He):
“I died as a mineral and became a plant; I died as a plant and rose to an animal; I died as an animal, and I was a man. Why should I fear? When was I less by dying? Yet once more I shall die as Man, to soar with angels blest; but even from angelhood, when I have sacrificed my angel-soul, I shall become what the mind ever conceived. Oh, let me not exist! for nonexistence, proclaims in organ tones: To Him we shall return.”
Some of the letters of Hazrat Makhdoom Ashraf were addressed to the sultans and the ulama. He emphasized the importance of consultation with different leaders as essential for good governance, and he urged them to promote the welfare of the community. Although his emphasis was on the enforcement of the Shari'ah, the underlying notion of this was to ensure that justice was given to common people.
Sayings & Quotes
So long as one is not disinterested in the affiliations and attractions of the world, one will not be benefited by frequent prayer and desirable ascetic practices.
He who does not take to rigors and ascetic practices will not acquire the wealth of vision.
Sainthood means that an individual continues to exist after annihilation and is endowed with purity and serenity.
Do not view anyone with contempt, for the friends of God are often hidden.
The enlightened should see the manifestation of the Glory of God in all creation.
The censured one is he who neither discloses the good nor hides the evil.
The dead are aware of the coming of a pilgrim and his concentration, for the spiritual world has a subtlety, specifically, that the spirits of the saints take notice of even a little concentration of the pilgrim.
Sources
Maktubat-i Ashrafi
Lata’if Ashrafi
Nafahat al-Uns, Jami
Akbar-ul-Akhyar
Mirat-ul-Asrar