Life, times and Sufi poetry of Shah Niyaz Ahmad Barelvi

Hazrat Shah Niyaz Ahmed was a renowned saint and founder of Khanqah Niazia and the Niazi Sufi Order.

Shah Niyaz Ahmed was an Alvi Syed from his paternal lineage and a Rizvi Syed from the maternal side. His forefathers belonged to royal family of Bukhara. Among his forefathers Shah Ayatullah Alvi left the sultanate and got settled in Multan. His grandson Shah Azmatullah Alvi came to Sirhind. His son Shah Muhammad Rahmatullah later came and got settled in Delhi. He was father of Shah Niyaz Ahmad . He was appointed Qazi-ul-Quzzat (Chief Justice) in Delhi. He earned the title of “Hakim-e-Elahi”.

His mother was Bibi Lado. She was also addressed by the name of Hazrat Bibi Gharib Nawaz. She was daughter of Maulana Syed Saeeduddin, who traced his descent from Hazrat Imam Musa Raza. He was one of the spiritual successor of Sheikh Kalimullah Shahjahanabadi (Delhi). Hazrat Shah Niyaz’s mother was herself a spiritual lady . She was the disciple of Shah Muhiuddin Diyasanami/Giyasnami. Her Murshid inducted her twice in Qadri Sufi Order. He told the reason for the double initiation as that the first time was for her and the second time was for the child in her womb . This child was Shah Niyaz Ahmed.

Shah Niyaz got birth in Sirhind in 1155 Hijri (1742 AD) . His was named Raaz Ahmed. Later on he was better known as Niyaz Ahmed . He came to Delhi along with his parents in 1160 Hijri (1748 AD). Hazrat Shah Niyaz Ahmed inherited spiritual qualities from his parents, particularly from his Mother from Childhood. His childhood education started at home under guidance of his maternal grandfather Hazrat Syed Maulana Sa’id Uddin. At an early age only his mother Hazrat Bibi Gharib Nawaz entrusted him to the care of Khwaja Fakhruddin Chishti who is better known as “Fakhr-e-Jaha'n”.

Shah Niyaz got his higher education from Madrasa Fakhria at Delhi. At the age of 15 Shah He completed his education in Quran, Hadees, Tafseer, Fiqh . He was awarded the degree of Farighut-tahsil after 3 days of questioning by various scholars. He then became Ustad (teacher) at the same Madarsa and later became the principal of the same. Fakhr-e-Jaha'n initiated him as his spiritual disciple and later on as his successor. Hazrat Fakhr-e-Jahaan deputed Shah Niyaz to Bareilly to carry out the spiritual work. Shah Niyaz established the Khanqah Niazia in Bareilly. This Khanqah became the epicentre of both traditional and spiritual knowledge.

Shah Niyaz was inducted in Qadri Order by Hazrat Abdullah Baghdadi, who was direct descendent of Sheikh Abdul Qadir Jilani. The incidence is such that one day Fakhr-e-Jaha'n told that in his dream Ghaus Pak. has introduced him to a certain person (closely related to him) who would be sent to initiate Shah Niyaz as his disciple and Fakhr-e-Jaha'n should have him accepted by the person. After six days Fakhr-e-Jaha'n told Shah Niaz that the person has reached Delhi. Fakhr-e-Jaha'n placed a tray full of sweets on his head and holding the hand of Shah Niyaz went to Jama Masjid Delhi, where Hazrat Abdullah Baghdadi was staying. Fakhr-e-Jaha'n recognized Abdullah Baghdadi at once and placed the tray in front of him. Shah Niyaz was accepted by Abdullah Baghdadi (R.A.) as his spiritual disciple in front of huge crowd in the arch of Jama Masjid.

Shah Niyaz Ahmed also received spiritual blessings from other saints of other Sufi orders. He was initiated in Qadri order by Syed Abdullah Baghdadi and Hazrat Muhiuddin Diyasnami, in Chisti-Nizami order by Fakhr-e-Jaha'n and Hazrat Saiduddin, in Suhrawardi order by Fakhr-e-Jaha'n and in Chisti-Sabri and Naqshbandi order fro Shah Rahmatullah.

Shah Niyaz was married with the daughter of Abdullah Baghdadi. who died after some years leaving no issues . From his second wife Shah Niyaz had two sons, Shah Nizamuddin Hussain and Shah Nasiruddin.

His eldest son Shah Nizamuddin Hussain was his premier Khalifa and Sajjada Nashin (spiritual heir). He had lot of other caliphs ,in which some prominent are-Syed Muhammed Sani of Badakhshan, Maulvi Abdul Latif of Samarkand, Maulvi Nemat-ul-lah of Kabul, Maulvi Yar Muhammed of Kabul, Mulla jan Muhammed of Kabul, Maulana waz Muhammed of Badakshan, Maulvi Muhammed Husain of Mecca and Mirza Asadullah Beg of Bareilly.

Various Khanqahs of Silsila-e-Niyazia were established across the world. Which work towards spreading spiritual awareness of the people.

Shah Niyaz nurtured deep love, regard and respect towards Prophet Muhammad (Peace Be Upon Him) and his family.

He was a very learned person, great mystic ,enlightened saint and an authority on theology . He was also very good scholar, poet and author of many books. He wrote in four languages (Arabic, Persian, Urdu & Hindvi). His poetic pseudonym was “Niyaz”. He wrote poetry in various formats such as Naat, Munajat, Manqabat, Masnavi, Ghazal etc. The total count of his published and unpublished literary writings is 18. His poetic collection “Diwan-e-Niyaz” has been published more than 50 times.

Shah Niyaz passed away on 6th Jamadi-us-Sani 1250 Hijri (9th October 1834 A.D.) His shrine is in Bareilly. His Urs is celebrated annually in traditional way. People from different faith, culture, languages attend this Urs.

Khanqah Niazi & his Spiritual Successors :-

In Chishtia Silsila spiritual succesorship reached to Hazrat Shah Niaz be Niaz(RA) through his Pir-o-Murshid Fakhr-e-Jaha'n and he was bestowed upon the spiritual successorship of Qadria Silsia by Abdullah Baghdadi Qadri who was the direct descendant and spiritual successor of Ghaus Pak 17th in the direct line of descendants of the Holy Prophet. Born in 1742 AD (1155AH) in Sirhind Punjab, Shah Niaz had his ancestors from a ruling dynasty of Indijan Bukhara, who abdicated the throne and set out to attain spiritual proximity to Allah through the service of humanity.

Shah Niaz Ahmad was sent to Bareilly by his Fakhr-e-Jaha'n. Here he founded a Khanqah which later came to be known as Khanqah Niazia and , it became one of the most important centre of Islamic Scholarship and Spiritual Training. People from different parts of the world thronged the Khanqah for Spiritual Solace. The Silsila Niazia, named after Shah Niaz Ahmad reached to the far off corners of the world through his spiritual deputies who emerged as highly spiritually rich Buzurgs of their times. Khanqah Niazia has its branches spread all over India, Pakistan and Afghanistan.

After Shah Niaz Ahmad, his spiritual successor was his eldest son Taj ul Awliya Hazrat Shah Nizamuddin Hussain (RA) (1236-1322AH) who spiritually led the Khanqah for 86 years. The baton of Spiritual Successor ship from Hazrat Taj ul Awliya passed on to his son Siraj us Salekin Hazrat Shah Mohinuddin Ahmad (RA), from Hazrat Siraj-us-Salikeen to Hazrat Aziz Mian and from Aziz Mian to Hazrat Hasan Mian. Since then under the guidance and spiritual leadership of the present Sajjada Nashin Shah Hasnain Niazi (Hasni Mian), the message of love, peace and brotherhood continues to be propagated by the Khanqah.

Khanqah Niazia is a major seat of learning for Hindustani Classical music and many prominent names (Shambu Maharaj, Birju Maharaj, Naina Devi etc) have been associated with this Khanqah. Shah Niaz and his successors have a substantial literary work in the form of poetry and prose , which, besides being precious treasure of Tasawwuf, has an exemplary value in Urdu and Persian literature

Islamic mysticism is called ‘Tasawwuf’ or Sufism. The term ‘Sufi’ is derived from the Arabic word of Suf which means wool. It refers to the early Muslim asceticswho used a coarse wollen garment as a symbol of detachment from the worldand closeness to God. The wool was also considered the sign of soul’s purity. The sole mission of a Sufi is to realize God. He renounces everything except God, follows the Divine Path (Tariqat), attains spiritual perfection (Ma'rifat) and finally experience unification with God (Fana).

Islamic mystics are largely influenced by the Quranic views of monistic God, love of Humanity, moral values and universal religion.

The doctrine of ‘unity of God (Tauheed) which is expressed as ‘there is no God but God’ is interpreted by Sufis in various ways. The pantheistic mystics give it the form of ‘unity of existence’ (Wahdat-ul-Wujood).

Love (Mahabbat), gnosis (Ma'rifa) and unification (Tauheed) are the cardinal principals of Sufi thoughts. The mystics of Islam always preach the theory of pure love or the selfless love of God. From the early years of Islamic Mysticism the Sufis had used poetry as a form of communication to express themselves and their spiritual experiences and to spread their massage among the people. Many of the early Sufis were also poets who wrote in Arabic and Persian.

In India the origin and growth of Urdu Poetry took place in the early medieval period from eight to thirteenth century. It was the age when the religion of Islam had penetrated into south India and the fusion of Islamic Culture and Indian Civilization has begun. The Muslims knew Hindu religion and the Indian system of philosophy while the Hindus were well acquainted with the teachings of the Quran and the traditional Sufism.

Almost all the early Urdu poets were sufis. Amir Khusrau, Khwaja Bandanawaz Gesudaraz, Shamsh-ul-Ushshaq Shah Miran ji, Sheikh Bahauddin Bajan, Shah Burhanuddin Janam, Muhammad Quli Qutub Shah, Syed Sirajuddin Siraj Aurangabadi, Zuhooruddin Hatim, Shamsuddin Wali Dakni were all great sufis.

In the later generation of Urdu poets Mir Taqi Mir, Khwaja Mir Dard, Khwaja Haider Ali Aatish, Mirza Ghalib, Mirza Mazhar Jan-e-jana, Sheikh Ibrahim Zauq, Dag Dehlvi, Amir Minai were followers of Tasawwuf.

While most of them strictly followed the path of Sufism and lived their life accordingly, some of them were influenced by the idea of Sufism and made it the guiding concept to express their experiences in the form of poetry.

Shah Niyaz (1742 – 1833 AD) of Bareilly was a profound Sufi and an authority on mysticism and theology. He followed the Chishti Sufi Tariqa of Khwaja Moinuddin Chishti & Qadri Sufi Tariqa of Sheikh Abdul Qadir Jilani.

Shah Niyaz started his poetry in the early age of 15 and wrote up to the age of 75. He didn’t write any poetry in the last 25 years of his life. He didn’t appoint anyone as his teacher for poetry neither he followed the specific pattern of and wrote purely on his spiritual experiences.

In the 55 years of his writing period his main contemporary were Jan-e-jana, Dard, Soz, Sauda, Mir, Hatim, Qayam. While most of the contemporaries of Shah Niyaz refuted the concept of Wahdat-ul-Wujood or unity of being Shah Niyaz was the greatest representative of the pantheistic form of mysticism in the modern period. He regards God as the very existence of everything. There is no being except his being. He preached that the path of love is to be followed by the aspirant because love alone can lead to the revelation of the God. The same philosophy is strongly visible in the poetry of the Shah Niyaz Ahmed.

‘Mus'hafi’ Ghulam Hamdani was the disciple of Shah Niyaz. He is considered to be the first person to simply call the Urdu language Urdu. Before this Urdu was called by many names Hindvi, Dakni, Rektha etc. Many of the later generation of Urdu Poets were impressed by the poetry Shah Niyaz. Aasi Ghazipuri, Asghar Gondavi, Shah Taqi Raaz, Maikash Akbarabadi, Bieshshwar Prasad ‘Munawwar’ all followed Shah Niyaz’s expression of unity of existence (Wahdat-ul-Wujood) in their poetry.

Shah Niyaz wrote in four languages Arabic, Persian, Urdu and Hindvi. His poetic pseudonym was “Niyaz”. He wrote poetry in various formats such as Naat, Munajat, Manqabat, Masnavi, Ghazal etc. The total count of his published and unpublished literary writings is 18. His poetic collection “Diwan-e-Niyaz” has been published more than 50 times.

The Diwan Of Shah Niyaz can be distributed in three parts. The first portion contains his Persian Poetry. It contains one Munajat with 192 couplets, 101 Persian ghazals, One ghazal Completely in Arabic, One ghazal with first line in Persian and second line in Arabic, 2 Masnavis with 15 couplet each, 5 Mustazad with 40 couplets each.

The second portion contains his Urdu poetry with 66 ghazal which has approximately 525 couplets. The third portion contains his Hindvi poetry. This includes Hori, Phag, Basant etc.

Shah Niyaz Ahmed rejected empirical and intellectual form of knowledge as the true means for the realization of Ultimate Truth. He believed that the truth (Al-Haq) is disclosed through revelation (Kashf) in the illuminated heart of the devotees of Allah.

Shah Niyaz Ahmad Says :

Hosh-o-khirad se hum ko sarokaar kuchh nahin,

In donon saahibon ko humaara salaam hai !

(We are not concerned with the perception and reason, We discard both of them )

Aql ke madrase se uth, ishq ke maikade mein aa,

Jaam-e-fana-o-bekhudi, ab to piya jo ho so ho !

(Get up from the school of mind and come to the tavern of love, You have drunk the cup of annihilation and ecstasy now let whatever happens)

He believed that God is realized only by means of love.

Hazrat-e-ishq aap howein gar mudarris chand roz,

Phir to ilm-o-faqr ki tahseel khaatir kuaah ho !

(O love, if you be our guide for a few days, We will certainly acquire perfect knowledge and saintship)

Jise dekhna hi muhaal tha na tha us ka naam-o-nishaan khain,

So hare k zarre mein ishq ne humein us ka jalwa dikha diya !

(His contemplation was not possible and he was not at all perceptible, Love has shown us His glory in every particle of dust)

The seeker of God sees nothing when loves grows in his heart.

Shah Niyaz Ahmad Says –

Basaa meri mein tu is qadar,

Ki tujh bin mujhe kuchh aata nahin nazar

(O god, my eyes are preoccupied with thee the extent, That I see nothing except thee)

Shah Niyaz Ahmad believed that Suffering implies closeness to God. Niyaz says-

Hargiz dawa na keejiyo is gham ki aye ‘Niyaz’,

Sab raahaton se is ko mazedaar dekhna !

(O Niyaz, do not try to avoid distress in love, You will find it more delightful than all other comforts.)

Ishq mein tere kohe gham sar pe liya jo ho so ho !

Aish-o-nishaat-e-zindagi chhod diya jo ho so ho !

Mujh se mareez ko tabeeb haath tu apna mat lagaa

Isko khuda pe chod de bahr-e-khuda jo ho so ho !

Hasti ke is saraab mein raat ki raat bas rahe

Subh-e-adam huaa numoo paaon uthaa jo ho so ho !

Dunia ke nek-o-bad se kaam humko ‘Niyaz’ kuch nahin,

Aap se jo guzar gaya use kya jo ho so ho !

(In Your love , I bear mountains of agony, come what may.

I forsake the luxuries of life, come what may.

Oh doctor, don’t touch a patient like me,

Leave it for God; for God’s sake, come what may.

In the mirage of this body we stayed only for the night,

When finally the dawn arrives, step forward, come what may.

‘Niyaz’ I care not about the good or bad of this world,

One who has gone beyond the self, did what he did, come what may.)

Shah Niyaz Ahmad believed that love result in the realization of higher mystical stage of selflessness which is a great achievement of the saint.

Shah Niyaz Ahmed described this state of ecstasy :

Mujhe bekhudi ye tu ne bhali chashni chakhaai !

Kisi aarzu ki dil mein nahin ab rahi rasaai !

Na maqaam-e-guftgu hai na mahl-e-justju hai,

Na wahaan hawas paunchein na khirad ki ho rasaai !

Na visaal hai na hijsran na suroor hai nag ham hai,

Na makin hai na makaan hai na zameen hai na zamaan hai,

Dil-e-Be nawa ne mere wahaan chaawni hai chhaai !

( O state of selflessness, what a remarkable alchemy thou hast awarded me,

Henceforth no worldly desire abides in my heart.

It is an incommunicable stage with is no desire,

It is neither a stage of unification and nor a stage of separation.

Now I neither feel delight and grief,

I am lost to myself in this overwhelming state.

Neither there is a place to abide in nor is it occupied by someone,

My humble heart has made its abode there in.)

Shah Niyaz further says that such an immediate experience is enjoyed only with the grace of god. He says:

Kahaan main kahaan bekhudi ka maqqam,

Wahaan se yahan tu hi laaya mujhe !

(O God I could not experience state of selflessness myself, Thou alone hast led me to this mystic stage)

Shah Niyaz preached that God unveils his glory to those whose selfhood is effaced. This is a high station of the spiritual path which is achieved by the genuine saints.

Shah Niyaz Ahmad explains this stage as:

Aate hi us ke saamne yun aap se hum chal basey !

Suraj ka chehra dekhte jaise ki shabnam chal basey !

Aql-o-khirad imaan-o-deen sabr-o-shakeb wa aaraam-o-dil,

Jo kuch the who zindagi ke rukhn-e-aazam chal basey !

(We passed away from ourself in his presence,

As dew is evoparated with the vision of Sun.

Reason intellect belief religion patience endurance tranquility and heart,

Once the pillar of my existence have completely disappeared.)

After this Shah Niyaz says that the knower and known becomes one.

Khuli aankh peete hi wahdat ka jaam,

Huye mast-o-sarshaar deedaar ke !

Khamoshi ka aalam hai apna maqam,

Nahin aashna bahes-o-takaar ke !

(our inner eye opened when we drank the wine of unicity

We rejoiced the state of intoxication as we experienced the vision,

Our state is a state of quietness,

Beyond discussion and argumentation)

The seeker’s personality and individuality ceases to exist and he realizes oneness of God.

Naqsh-e-hasti mit gaya naam-o-nishaan sab mit gaya,

Saaf matla ho gaya jot ha yahaan waan kuchh na tha !

The mark of my existence has vanished and all traces of my being obliterated,

Now the horizon is cleared for me and that which belonged to me has faded away)

Shah Niyaz believes in the Sufi doctrine of Wahdat-ul-Wujood. It signifies that there is only one reality in existence. Everything else is a form of that reality.

Aalam kahe his ko jahaan yaani jahaan-e-jism-o-jaan

Shanein hain us zaat ki jisko kahaae sansaar ek !

Tuti ho daastan saara sau sau tarah se de sadaa,

Har dam nay bole sadaa aur hai wahaan miqaar ek !

Be-imtiyaaz-e besh-o-kam daane mein hain ye sab baham,

Bekh-o-darakht wa shaakh-o-gul anboh-e-barg-o-baar ek !

(The world, which is known as the world of body and soul,

Is only a glory of the divine essence or the absolute unity.

The parakeet narrates its tale in hundred different voices,

With the self-same one beak he gives a new tone every time.

The root the tree the branch the flower and the multitude of leaves and fruits,

Are indistinguishably united in the seed and hence they are all one)

One the account of our inability to comprehend the real as perfect unity we

regard it as the multiple being, while this multiplicity is in fact a form of unity.

Wahdat aise hui hai jalwa numa

Ek hai sau hazaar aankhon mein

(The one being exhibits itself in such a way,

That the hundred thousand eyes behold it as once)

In other words there is only one absolute being whose essence and existence is identical.

Dekhta aap hai sune hai aap

Tu uske ma-siwa dekha

(God sees Himself and listens and Himself,

Hast thou seen else but Him??

God is imminent as well as transcendent. His immanence means His manifestation in the certain forms. The world apart from him is nothing.

Shah Niyaz Ahmad explains –

Na tan dekhta hoon na jaan dekhta hoon !

Tujhi ko nihaan aur ayaan dekhta hoon !

Jidhar dekhta hoon jahaan dekhta hoon ,

Khuda hi ka jalwa miyan dekhta hoon !

Agar koi jaan-e-jahaan gair-e-Haq hai ,

So main us ko wahm-o-gumaan dekhta hoon !

(I see neither my body nor soul,

I see only Thee in my inward and outward being.

Where ever I look and whatever I see,

I see only the vision of God.

If there is any existence other then the truth,

Then I regard it as imaginary and illusory)

This implies that the God is absolute and one. He can be worshipped in multiple ways.

Sanam ko pooje Brahman haram ko maane Shaikh,

Ye donon ek hain manoon kise, kise doon chhor !

(The Brahmin worships the idol and Shaikh reverts to Mecca,

To me both are same, which should I accept and which I should reject.)

Every creation is a manifestation of God. He reveals Himself in various forms.

Shah Niyaz Ahmed doesn’t believe in emanation as it signifies dualism between creator and creation. He believes in One reality which the creator as well as the creation. God and the universe is the same in essence. Hazrat Shah Niyaz describes his monistic concept of God.

Yaar ko hum ne ja-ba-ja dekha !

Kahin zahir kahin chhipa dekha !

Kahin mumkin hua kahin waajib,

Kahin faani kahin baqaa dekha !

Kahin hai baadshah-e-takht nasheen,

Kahin kaasa liye gadaa dekha !

Kahin aabid bana kahin zahid,

Kahin rindo ka peshwa dekha !

Surat-e-gul mein khilkhila ke hansa,

Shakl-e-blbul mein chahchaha dekha !

Shama ho kar ke aur parwana,

Aap ko aap mein jala dekha!

Kar ke daawa kahin an-al-Haqq ka,

Bar sar-e-daar who charha dekha !

Kahin aashiq ‘Niyaz’ ki surat,

Sina biryan-o-dil jala dekha !

(I saw the bellowed everywhere,

Somewhere he was revealed and somewhere hidden.

Somewhere he is contingent and somewhere he is necessary,

Somewhere he is mortal and somewhere he is eternal.

Somewhere he is the king on the throne,

Somewhere he is a beggar with his bowl.

Somewhere he is worshipper of Himself and somewhere he is ascetic,

Somewhere he is seen is as the chief of His lovers.

Sometimes he laughs in the form of flower buds,

Another time he sings in the form of nightingale.

He takes the form of candle and the moth,

And consumes himself in the fire of love.

Somewhere he is found exclaiming I am the truth,

And getting hanged in the gallows.

Elsewhere he is seen in the disguise of his lover like Niyaz,

With chest aflame and burning heart)

Hazrat Shah Niyaz Ahmed was a renowned saint and founder of Khanqah Niazia and the Niazi Sufi Order.

Shah Niyaz Ahmed was an Alvi Syed from his paternal lineage and a Rizvi Syed from the maternal side. His forefathers belonged to royal family of Bukhara. Among his forefathers Shah Ayatullah Alvi left the sultanate and got settled in Multan. His grandson Shah Azmatullah Alvi came to Sirhind. His son Shah Muhammad Rahmatullah later came and got settled in Delhi. He was father of Shah Niyaz Ahmad . He was appointed Qazi-ul-Quzzat (Chief Justice) in Delhi. He earned the title of “Hakim-e-Elahi”.

His mother was Bibi Lado. She was also addressed by the name of Hazrat Bibi Gharib Nawaz. She was daughter of Maulana Syed Saeeduddin, who traced his descent from Hazrat Imam Musa Raza. He was one of the spiritual successor of Sheikh Kalimullah Shahjahanabadi (Delhi). Hazrat Shah Niyaz’s mother was herself a spiritual lady . She was the disciple of Shah Muhiuddin Diyasanami/Giyasnami. Her Murshid inducted her twice in Qadri Sufi Order. He told the reason for the double initiation as that the first time was for her and the second time was for the child in her womb . This child was Shah Niyaz Ahmed.

Shah Niyaz got birth in Sirhind in 1155 Hijri (1742 AD) . His was named Raaz Ahmed. Later on he was better known as Niyaz Ahmed . He came to Delhi along with his parents in 1160 Hijri (1748 AD). Hazrat Shah Niyaz Ahmed inherited spiritual qualities from his parents, particularly from his Mother from Childhood. His childhood education started at home under guidance of his maternal grandfather Hazrat Syed Maulana Sa’id Uddin. At an early age only his mother Hazrat Bibi Gharib Nawaz entrusted him to the care of Khwaja Fakhruddin Chishti who is better known as “Fakhr-e-Jaha'n”.

Shah Niyaz got his higher education from Madrasa Fakhria at Delhi. At the age of 15 Shah He completed his education in Quran, Hadees, Tafseer, Fiqh . He was awarded the degree of Farighut-tahsil after 3 days of questioning by various scholars. He then became Ustad (teacher) at the same Madarsa and later became the principal of the same. Fakhr-e-Jaha'n initiated him as his spiritual disciple and later on as his successor. Hazrat Fakhr-e-Jahaan deputed Shah Niyaz to Bareilly to carry out the spiritual work. Shah Niyaz established the Khanqah Niazia in Bareilly. This Khanqah became the epicentre of both traditional and spiritual knowledge.

Shah Niyaz was inducted in Qadri Order by Hazrat Abdullah Baghdadi, who was direct descendent of Sheikh Abdul Qadir Jilani. The incidence is such that one day Fakhr-e-Jaha'n told that in his dream Ghaus Pak. has introduced him to a certain person (closely related to him) who would be sent to initiate Shah Niyaz as his disciple and Fakhr-e-Jaha'n should have him accepted by the person. After six days Fakhr-e-Jaha'n told Shah Niaz that the person has reached Delhi. Fakhr-e-Jaha'n placed a tray full of sweets on his head and holding the hand of Shah Niyaz went to Jama Masjid Delhi, where Hazrat Abdullah Baghdadi was staying. Fakhr-e-Jaha'n recognized Abdullah Baghdadi at once and placed the tray in front of him. Shah Niyaz was accepted by Abdullah Baghdadi (R.A.) as his spiritual disciple in front of huge crowd in the arch of Jama Masjid.

Shah Niyaz Ahmed also received spiritual blessings from other saints of other Sufi orders. He was initiated in Qadri order by Syed Abdullah Baghdadi and Hazrat Muhiuddin Diyasnami, in Chisti-Nizami order by Fakhr-e-Jaha'n and Hazrat Saiduddin, in Suhrawardi order by Fakhr-e-Jaha'n and in Chisti-Sabri and Naqshbandi order fro Shah Rahmatullah.

Shah Niyaz was married with the daughter of Abdullah Baghdadi. who died after some years leaving no issues . From his second wife Shah Niyaz had two sons, Shah Nizamuddin Hussain and Shah Nasiruddin.

His eldest son Shah Nizamuddin Hussain was his premier Khalifa and Sajjada Nashin (spiritual heir). He had lot of other caliphs ,in which some prominent are-Syed Muhammed Sani of Badakhshan, Maulvi Abdul Latif of Samarkand, Maulvi Nemat-ul-lah of Kabul, Maulvi Yar Muhammed of Kabul, Mulla jan Muhammed of Kabul, Maulana waz Muhammed of Badakshan, Maulvi Muhammed Husain of Mecca and Mirza Asadullah Beg of Bareilly.

Various Khanqahs of Silsila-e-Niyazia were established across the world. Which work towards spreading spiritual awareness of the people.

Shah Niyaz nurtured deep love, regard and respect towards Prophet Muhammad (Peace Be Upon Him) and his family.

He was a very learned person, great mystic ,enlightened saint and an authority on theology . He was also very good scholar, poet and author of many books. He wrote in four languages (Arabic, Persian, Urdu & Hindvi). His poetic pseudonym was “Niyaz”. He wrote poetry in various formats such as Naat, Munajat, Manqabat, Masnavi, Ghazal etc. The total count of his published and unpublished literary writings is 18. His poetic collection “Diwan-e-Niyaz” has been published more than 50 times.

Shah Niyaz passed away on 6th Jamadi-us-Sani 1250 Hijri (9th October 1834 A.D.) His shrine is in Bareilly. His Urs is celebrated annually in traditional way. People from different faith, culture, languages attend this Urs.

Khanqah Niazi & his Spiritual Successors :-

In Chishtia Silsila spiritual succesorship reached to Hazrat Shah Niaz be Niaz(RA) through his Pir-o-Murshid Fakhr-e-Jaha'n and he was bestowed upon the spiritual successorship of Qadria Silsia by Abdullah Baghdadi Qadri who was the direct descendant and spiritual successor of Ghaus Pak 17th in the direct line of descendants of the Holy Prophet. Born in 1742 AD (1155AH) in Sirhind Punjab, Shah Niaz had his ancestors from a ruling dynasty of Indijan Bukhara, who abdicated the throne and set out to attain spiritual proximity to Allah through the service of humanity.

Shah Niaz Ahmad was sent to Bareilly by his Fakhr-e-Jaha'n. Here he founded a Khanqah which later came to be known as Khanqah Niazia and , it became one of the most important centre of Islamic Scholarship and Spiritual Training. People from different parts of the world thronged the Khanqah for Spiritual Solace. The Silsila Niazia, named after Shah Niaz Ahmad reached to the far off corners of the world through his spiritual deputies who emerged as highly spiritually rich Buzurgs of their times. Khanqah Niazia has its branches spread all over India, Pakistan and Afghanistan.

After Shah Niaz Ahmad, his spiritual successor was his eldest son Taj ul Awliya Hazrat Shah Nizamuddin Hussain (RA) (1236-1322AH) who spiritually led the Khanqah for 86 years. The baton of Spiritual Successor ship from Hazrat Taj ul Awliya passed on to his son Siraj us Salekin Hazrat Shah Mohinuddin Ahmad (RA), from Hazrat Siraj-us-Salikeen to Hazrat Aziz Mian and from Aziz Mian to Hazrat Hasan Mian. Since then under the guidance and spiritual leadership of the present Sajjada Nashin Shah Hasnain Niazi (Hasni Mian), the message of love, peace and brotherhood continues to be propagated by the Khanqah.

Khanqah Niazia is a major seat of learning for Hindustani Classical music and many prominent names (Shambu Maharaj, Birju Maharaj, Naina Devi etc) have been associated with this Khanqah. Shah Niaz and his successors have a substantial literary work in the form of poetry and prose , which, besides being precious treasure of Tasawwuf, has an exemplary value in Urdu and Persian literature

Islamic mysticism is called ‘Tasawwuf’ or Sufism. The term ‘Sufi’ is derived from the Arabic word of Suf which means wool. It refers to the early Muslim asceticswho used a coarse wollen garment as a symbol of detachment from the worldand closeness to God. The wool was also considered the sign of soul’s purity. The sole mission of a Sufi is to realize God. He renounces everything except God, follows the Divine Path (Tariqat), attains spiritual perfection (Ma'rifat) and finally experience unification with God (Fana).

Islamic mystics are largely influenced by the Quranic views of monistic God, love of Humanity, moral values and universal religion.

The doctrine of ‘unity of God (Tauheed) which is expressed as ‘there is no God but God’ is interpreted by Sufis in various ways. The pantheistic mystics give it the form of ‘unity of existence’ (Wahdat-ul-Wujood).

Love (Mahabbat), gnosis (Ma'rifa) and unification (Tauheed) are the cardinal principals of Sufi thoughts. The mystics of Islam always preach the theory of pure love or the selfless love of God. From the early years of Islamic Mysticism the Sufis had used poetry as a form of communication to express themselves and their spiritual experiences and to spread their massage among the people. Many of the early Sufis were also poets who wrote in Arabic and Persian.

In India the origin and growth of Urdu Poetry took place in the early medieval period from eight to thirteenth century. It was the age when the religion of Islam had penetrated into south India and the fusion of Islamic Culture and Indian Civilization has begun. The Muslims knew Hindu religion and the Indian system of philosophy while the Hindus were well acquainted with the teachings of the Quran and the traditional Sufism.

Almost all the early Urdu poets were sufis. Amir Khusrau, Khwaja Bandanawaz Gesudaraz, Shamsh-ul-Ushshaq Shah Miran ji, Sheikh Bahauddin Bajan, Shah Burhanuddin Janam, Muhammad Quli Qutub Shah, Syed Sirajuddin Siraj Aurangabadi, Zuhooruddin Hatim, Shamsuddin Wali Dakni were all great sufis.

In the later generation of Urdu poets Mir Taqi Mir, Khwaja Mir Dard, Khwaja Haider Ali Aatish, Mirza Ghalib, Mirza Mazhar Jan-e-jana, Sheikh Ibrahim Zauq, Dag Dehlvi, Amir Minai were followers of Tasawwuf.

While most of them strictly followed the path of Sufism and lived their life accordingly, some of them were influenced by the idea of Sufism and made it the guiding concept to express their experiences in the form of poetry.

Shah Niyaz (1742 – 1833 AD) of Bareilly was a profound Sufi and an authority on mysticism and theology. He followed the Chishti Sufi Tariqa of Khwaja Moinuddin Chishti & Qadri Sufi Tariqa of Sheikh Abdul Qadir Jilani.

Shah Niyaz started his poetry in the early age of 15 and wrote up to the age of 75. He didn’t write any poetry in the last 25 years of his life. He didn’t appoint anyone as his teacher for poetry neither he followed the specific pattern of and wrote purely on his spiritual experiences.

In the 55 years of his writing period his main contemporary were Jan-e-jana, Dard, Soz, Sauda, Mir, Hatim, Qayam. While most of the contemporaries of Shah Niyaz refuted the concept of Wahdat-ul-Wujood or unity of being Shah Niyaz was the greatest representative of the pantheistic form of mysticism in the modern period. He regards God as the very existence of everything. There is no being except his being. He preached that the path of love is to be followed by the aspirant because love alone can lead to the revelation of the God. The same philosophy is strongly visible in the poetry of the Shah Niyaz Ahmed.

‘Mus'hafi’ Ghulam Hamdani was the disciple of Shah Niyaz. He is considered to be the first person to simply call the Urdu language Urdu. Before this Urdu was called by many names Hindvi, Dakni, Rektha etc. Many of the later generation of Urdu Poets were impressed by the poetry Shah Niyaz. Aasi Ghazipuri, Asghar Gondavi, Shah Taqi Raaz, Maikash Akbarabadi, Bieshshwar Prasad ‘Munawwar’ all followed Shah Niyaz’s expression of unity of existence (Wahdat-ul-Wujood) in their poetry.

Shah Niyaz wrote in four languages Arabic, Persian, Urdu and Hindvi. His poetic pseudonym was “Niyaz”. He wrote poetry in various formats such as Naat, Munajat, Manqabat, Masnavi, Ghazal etc. The total count of his published and unpublished literary writings is 18. His poetic collection “Diwan-e-Niyaz” has been published more than 50 times.

The Diwan Of Shah Niyaz can be distributed in three parts. The first portion contains his Persian Poetry. It contains one Munajat with 192 couplets, 101 Persian ghazals, One ghazal Completely in Arabic, One ghazal with first line in Persian and second line in Arabic, 2 Masnavis with 15 couplet each, 5 Mustazad with 40 couplets each.

The second portion contains his Urdu poetry with 66 ghazal which has approximately 525 couplets. The third portion contains his Hindvi poetry. This includes Hori, Phag, Basant etc.

Shah Niyaz Ahmed rejected empirical and intellectual form of knowledge as the true means for the realization of Ultimate Truth. He believed that the truth (Al-Haq) is disclosed through revelation (Kashf) in the illuminated heart of the devotees of Allah.

Shah Niyaz Ahmad Says :

Hosh-o-khirad se hum ko sarokaar kuchh nahin,

In donon saahibon ko humaara salaam hai !

(We are not concerned with the perception and reason, We discard both of them )

Aql ke madrase se uth, ishq ke maikade mein aa,

Jaam-e-fana-o-bekhudi, ab to piya jo ho so ho !

(Get up from the school of mind and come to the tavern of love, You have drunk the cup of annihilation and ecstasy now let whatever happens)

He believed that God is realized only by means of love.

Hazrat-e-ishq aap howein gar mudarris chand roz,

Phir to ilm-o-faqr ki tahseel khaatir kuaah ho !

(O love, if you be our guide for a few days, We will certainly acquire perfect knowledge and saintship)

Jise dekhna hi muhaal tha na tha us ka naam-o-nishaan khain,

So hare k zarre mein ishq ne humein us ka jalwa dikha diya !

(His contemplation was not possible and he was not at all perceptible, Love has shown us His glory in every particle of dust)

The seeker of God sees nothing when loves grows in his heart.

Shah Niyaz Ahmad Says –

Basaa meri mein tu is qadar,

Ki tujh bin mujhe kuchh aata nahin nazar

(O god, my eyes are preoccupied with thee the extent, That I see nothing except thee)

Shah Niyaz Ahmad believed that Suffering implies closeness to God. Niyaz says-

Hargiz dawa na keejiyo is gham ki aye ‘Niyaz’,

Sab raahaton se is ko mazedaar dekhna !

(O Niyaz, do not try to avoid distress in love, You will find it more delightful than all other comforts.)

Ishq mein tere kohe gham sar pe liya jo ho so ho !

Aish-o-nishaat-e-zindagi chhod diya jo ho so ho !

Mujh se mareez ko tabeeb haath tu apna mat lagaa

Isko khuda pe chod de bahr-e-khuda jo ho so ho !

Hasti ke is saraab mein raat ki raat bas rahe

Subh-e-adam huaa numoo paaon uthaa jo ho so ho !

Dunia ke nek-o-bad se kaam humko ‘Niyaz’ kuch nahin,

Aap se jo guzar gaya use kya jo ho so ho !

(In Your love , I bear mountains of agony, come what may.

I forsake the luxuries of life, come what may.

Oh doctor, don’t touch a patient like me,

Leave it for God; for God’s sake, come what may.

In the mirage of this body we stayed only for the night,

When finally the dawn arrives, step forward, come what may.

‘Niyaz’ I care not about the good or bad of this world,

One who has gone beyond the self, did what he did, come what may.)

Shah Niyaz Ahmad believed that love result in the realization of higher mystical stage of selflessness which is a great achievement of the saint.

Shah Niyaz Ahmed described this state of ecstasy :

Mujhe bekhudi ye tu ne bhali chashni chakhaai !

Kisi aarzu ki dil mein nahin ab rahi rasaai !

Na maqaam-e-guftgu hai na mahl-e-justju hai,

Na wahaan hawas paunchein na khirad ki ho rasaai !

Na visaal hai na hijsran na suroor hai nag ham hai,

Na makin hai na makaan hai na zameen hai na zamaan hai,

Dil-e-Be nawa ne mere wahaan chaawni hai chhaai !

( O state of selflessness, what a remarkable alchemy thou hast awarded me,

Henceforth no worldly desire abides in my heart.

It is an incommunicable stage with is no desire,

It is neither a stage of unification and nor a stage of separation.

Now I neither feel delight and grief,

I am lost to myself in this overwhelming state.

Neither there is a place to abide in nor is it occupied by someone,

My humble heart has made its abode there in.)

Shah Niyaz further says that such an immediate experience is enjoyed only with the grace of god. He says:

Kahaan main kahaan bekhudi ka maqqam,

Wahaan se yahan tu hi laaya mujhe !

(O God I could not experience state of selflessness myself, Thou alone hast led me to this mystic stage)

Shah Niyaz preached that God unveils his glory to those whose selfhood is effaced. This is a high station of the spiritual path which is achieved by the genuine saints.

Shah Niyaz Ahmad explains this stage as:

Aate hi us ke saamne yun aap se hum chal basey !

Suraj ka chehra dekhte jaise ki shabnam chal basey !

Aql-o-khirad imaan-o-deen sabr-o-shakeb wa aaraam-o-dil,

Jo kuch the who zindagi ke rukhn-e-aazam chal basey !

(We passed away from ourself in his presence,

As dew is evoparated with the vision of Sun.

Reason intellect belief religion patience endurance tranquility and heart,

Once the pillar of my existence have completely disappeared.)

After this Shah Niyaz says that the knower and known becomes one.

Khuli aankh peete hi wahdat ka jaam,

Huye mast-o-sarshaar deedaar ke !

Khamoshi ka aalam hai apna maqam,

Nahin aashna bahes-o-takaar ke !

(our inner eye opened when we drank the wine of unicity

We rejoiced the state of intoxication as we experienced the vision,

Our state is a state of quietness,

Beyond discussion and argumentation)

The seeker’s personality and individuality ceases to exist and he realizes oneness of God.

Naqsh-e-hasti mit gaya naam-o-nishaan sab mit gaya,

Saaf matla ho gaya jot ha yahaan waan kuchh na tha !

The mark of my existence has vanished and all traces of my being obliterated,

Now the horizon is cleared for me and that which belonged to me has faded away)

Shah Niyaz believes in the Sufi doctrine of Wahdat-ul-Wujood. It signifies that there is only one reality in existence. Everything else is a form of that reality.

Aalam kahe his ko jahaan yaani jahaan-e-jism-o-jaan

Shanein hain us zaat ki jisko kahaae sansaar ek !

Tuti ho daastan saara sau sau tarah se de sadaa,

Har dam nay bole sadaa aur hai wahaan miqaar ek !

Be-imtiyaaz-e besh-o-kam daane mein hain ye sab baham,

Bekh-o-darakht wa shaakh-o-gul anboh-e-barg-o-baar ek !

(The world, which is known as the world of body and soul,

Is only a glory of the divine essence or the absolute unity.

The parakeet narrates its tale in hundred different voices,

With the self-same one beak he gives a new tone every time.

The root the tree the branch the flower and the multitude of leaves and fruits,

Are indistinguishably united in the seed and hence they are all one)

One the account of our inability to comprehend the real as perfect unity we

regard it as the multiple being, while this multiplicity is in fact a form of unity.

Wahdat aise hui hai jalwa numa

Ek hai sau hazaar aankhon mein

(The one being exhibits itself in such a way,

That the hundred thousand eyes behold it as once)

In other words there is only one absolute being whose essence and existence is identical.

Dekhta aap hai sune hai aap

Tu uske ma-siwa dekha

(God sees Himself and listens and Himself,

Hast thou seen else but Him??

God is imminent as well as transcendent. His immanence means His manifestation in the certain forms. The world apart from him is nothing.

Shah Niyaz Ahmad explains –

Na tan dekhta hoon na jaan dekhta hoon !

Tujhi ko nihaan aur ayaan dekhta hoon !

Jidhar dekhta hoon jahaan dekhta hoon ,

Khuda hi ka jalwa miyan dekhta hoon !

Agar koi jaan-e-jahaan gair-e-Haq hai ,

So main us ko wahm-o-gumaan dekhta hoon !

(I see neither my body nor soul,

I see only Thee in my inward and outward being.

Where ever I look and whatever I see,

I see only the vision of God.

If there is any existence other then the truth,

Then I regard it as imaginary and illusory)

This implies that the God is absolute and one. He can be worshipped in multiple ways.

Sanam ko pooje Brahman haram ko maane Shaikh,

Ye donon ek hain manoon kise, kise doon chhor !

(The Brahmin worships the idol and Shaikh reverts to Mecca,

To me both are same, which should I accept and which I should reject.)

Every creation is a manifestation of God. He reveals Himself in various forms.

Shah Niyaz Ahmed doesn’t believe in emanation as it signifies dualism between creator and creation. He believes in One reality which the creator as well as the creation. God and the universe is the same in essence. Hazrat Shah Niyaz describes his monistic concept of God.