Shah-e-Wilayat Syed Hussain Sharfuddin: A Legacy of Spirituality and Nobility

Syed Hussain Sharfuddin Shah-e-Wilayat arrived in Amroha in the 12th century, though historical accounts differ on the exact timing. Some scholars suggest that he came on 2 Zil Hijjah, 670 Hijri (29th June 1272 CE), during the reign of Sultan Ghiyasuddin Balban, while others believe the family arrived in 690 Hijri, during the reign of Sultan Jalaluddin Firoz Shah Khilji. Accompanied by his father, Syed Mir Ali Buzurg, and other family members, Shah Wilayat traveled from Iraq to India via Multan, marking an important chapter in the spread of Sufi spirituality in the region.

Shah-e-Wilayat's early education took place at home, where he studied the Quran and Hadith. In his spiritual journey, he was guided by esteemed mentors such as Syed Jalaluddin Surkh-Posh Bukhari, Syed Bahauddin, and Maulana Nasihuddin Suhrawardi. His piety and knowledge earned him admiration from people of various faiths, further establishing his reputation as a revered figure in Amroha.

Shah-e-Wilayat was the son of Syed Mir Ali Buzurg, a distinguished scholar, and Bibi Umme Habiba, daughter of Syed Abdul Mueed Ali. His maternal uncle was the renowned saint Syed Jalaluddin Haider Surkh-Posh, a prominent figure during the early period of the Muslim Sultanate in India.

The shrine of Shah-e-Wilayat in Amroha is famed for a unique phenomenon involving scorpions. It is widely believed that no scorpion harms anyone within the shrine's vicinity, even if brought from elsewhere. Upon entering the boundaries of the dargah, scorpions lose their harmful nature, a testament to the spiritual significance of the place.

Despite his prominence, Shah-e-Wilayat’s name is seldom mentioned in major historical texts related to the broader Sufi movement in India. His father, Syed Mir Ali Buzurg, led a humble life in Amroha (then known as Qasba Azizpore), avoiding the allure of royal cities like Delhi. This preference for simplicity shaped the family’s spiritual ethos, as they chose a quiet life over worldly recognition. Unlike many other Sufi families, there was no tradition of Sajjada Nashini in Shah-e-Wilayat’s lineage, suggesting a more focused spiritual influence that did not rely on hereditary leadership.

Shah-e-Wilayat had two sons, Syed Mir Ali Buzurg and Syed Abdul Aziz, and a daughter, Bibi Baqia-ut-Tahirah, also known as Bibi Bakhui. Bibi Bakhui was known for her devotion, simplicity, and piety, and she passed away at a young age. Her grave can be found near the entrance of Shah-e-Wilayat’s Dargah.

The spiritual reach of Shah-e-Wilayat extended to the Sultan of Delhi, evident in the appointment of his elder son, Syed Mir Ali Buzurg, as the Qazi of Amroha by the Sultan. This position was awarded only to those with a reputation for integrity, piety, and scholarship. Syed Abdul Aziz, his younger son, further cemented the family’s ties to the Delhi Sultanate by marrying a daughter of Sultan Feroz Shah Khilji. In recognition of their service and familial connections, both sons were awarded large estates by the Sultan.

During the Muslim rule in India, it was common for rulers to grant land in exchange for military or civil services. The descendants of Hazrat Shah Wilayat, particularly his great-grandsons, played influential roles during the Mughal period. One notable descendant, Syed Mohammad Mir Adl, rose to prominence during Emperor Akbar’s reign due to his scholarly and administrative abilities. He became the Chief Justice of the Mughal Empire and was later appointed Governor of Bhakkar, a region covering parts of present-day Southern Punjab and Sindh. As a Mansab-daar (a title similar to an English Earl), Syed Muhammad Mir Adl was responsible for maintaining a garrison of 1,000 soldiers to support the emperor, in return for which he was granted vast estates.

Over the years, the Syeds of Amroha, particularly the descendants of Hazrat Shah Wilayat, became powerful Mansab-daars who provided military support to the Mughal throne. By the end of the Mughal Empire, Amroha had about 200 Mansab-daar families, of which 116 were descendants of Shah-e-Wilayat. These families built grand havelis (mansions), mosques, Imam Bargahs (places of Shia worship), madrasas, and cultivated mango orchards on their land. As their families grew, they established neighborhoods, or Mohallas, around these ancestral havelis, each named after their patriarchs.

The Syeds of Amroha, particularly the descendants of Shah-e-Wilayat, formed a distinct class of nobility. Unlike many feudal lords, they were known for their kindness, generosity, and commitment to both spiritual and scholarly pursuits. Their traditions reflected modesty, tolerance, and compassion, and they played a vital role in fostering harmony among different religious communities in Amroha.

Even during times of turmoil, such as the 1857 uprising and the Partition of India in 1947, Amroha remained largely free of communal violence. Shias and Sunnis coexisted peacefully, with intermarriage between the two sects being common. The Hindu-Muslim relations were also amicable, with Hindus participating in Islamic rituals, particularly during Muharram.

Amroha’s Azadaari (mourning rituals during Muharram) was famous throughout Northern India. The Imam Bargahs were adorned with colorful lights and chandeliers, and the Alams (standards) symbolizing the martyrdom of Imam Hussain were carried in solemn processions. Sunnis and Hindus not only respected the traditions but actively participated in organizing them. The processions, Taziyas (replicas of Imam Hussain’s tomb), and Sabeels (water stands) were often arranged by Sunnis and Hindus, reflecting the communal harmony of the town.

Syed Hussain Sharfuddin Shah-e-Wilayat arrived in Amroha in the 12th century, though historical accounts differ on the exact timing. Some scholars suggest that he came on 2 Zil Hijjah, 670 Hijri (29th June 1272 CE), during the reign of Sultan Ghiyasuddin Balban, while others believe the family arrived in 690 Hijri, during the reign of Sultan Jalaluddin Firoz Shah Khilji. Accompanied by his father, Syed Mir Ali Buzurg, and other family members, Shah Wilayat traveled from Iraq to India via Multan, marking an important chapter in the spread of Sufi spirituality in the region.

Shah-e-Wilayat's early education took place at home, where he studied the Quran and Hadith. In his spiritual journey, he was guided by esteemed mentors such as Syed Jalaluddin Surkh-Posh Bukhari, Syed Bahauddin, and Maulana Nasihuddin Suhrawardi. His piety and knowledge earned him admiration from people of various faiths, further establishing his reputation as a revered figure in Amroha.

Shah-e-Wilayat was the son of Syed Mir Ali Buzurg, a distinguished scholar, and Bibi Umme Habiba, daughter of Syed Abdul Mueed Ali. His maternal uncle was the renowned saint Syed Jalaluddin Haider Surkh-Posh, a prominent figure during the early period of the Muslim Sultanate in India.

The shrine of Shah-e-Wilayat in Amroha is famed for a unique phenomenon involving scorpions. It is widely believed that no scorpion harms anyone within the shrine's vicinity, even if brought from elsewhere. Upon entering the boundaries of the dargah, scorpions lose their harmful nature, a testament to the spiritual significance of the place.

Despite his prominence, Shah-e-Wilayat’s name is seldom mentioned in major historical texts related to the broader Sufi movement in India. His father, Syed Mir Ali Buzurg, led a humble life in Amroha (then known as Qasba Azizpore), avoiding the allure of royal cities like Delhi. This preference for simplicity shaped the family’s spiritual ethos, as they chose a quiet life over worldly recognition. Unlike many other Sufi families, there was no tradition of Sajjada Nashini in Shah-e-Wilayat’s lineage, suggesting a more focused spiritual influence that did not rely on hereditary leadership.

Shah-e-Wilayat had two sons, Syed Mir Ali Buzurg and Syed Abdul Aziz, and a daughter, Bibi Baqia-ut-Tahirah, also known as Bibi Bakhui. Bibi Bakhui was known for her devotion, simplicity, and piety, and she passed away at a young age. Her grave can be found near the entrance of Shah-e-Wilayat’s Dargah.

The spiritual reach of Shah-e-Wilayat extended to the Sultan of Delhi, evident in the appointment of his elder son, Syed Mir Ali Buzurg, as the Qazi of Amroha by the Sultan. This position was awarded only to those with a reputation for integrity, piety, and scholarship. Syed Abdul Aziz, his younger son, further cemented the family’s ties to the Delhi Sultanate by marrying a daughter of Sultan Feroz Shah Khilji. In recognition of their service and familial connections, both sons were awarded large estates by the Sultan.

During the Muslim rule in India, it was common for rulers to grant land in exchange for military or civil services. The descendants of Hazrat Shah Wilayat, particularly his great-grandsons, played influential roles during the Mughal period. One notable descendant, Syed Mohammad Mir Adl, rose to prominence during Emperor Akbar’s reign due to his scholarly and administrative abilities. He became the Chief Justice of the Mughal Empire and was later appointed Governor of Bhakkar, a region covering parts of present-day Southern Punjab and Sindh. As a Mansab-daar (a title similar to an English Earl), Syed Muhammad Mir Adl was responsible for maintaining a garrison of 1,000 soldiers to support the emperor, in return for which he was granted vast estates.

Over the years, the Syeds of Amroha, particularly the descendants of Hazrat Shah Wilayat, became powerful Mansab-daars who provided military support to the Mughal throne. By the end of the Mughal Empire, Amroha had about 200 Mansab-daar families, of which 116 were descendants of Shah-e-Wilayat. These families built grand havelis (mansions), mosques, Imam Bargahs (places of Shia worship), madrasas, and cultivated mango orchards on their land. As their families grew, they established neighborhoods, or Mohallas, around these ancestral havelis, each named after their patriarchs.

The Syeds of Amroha, particularly the descendants of Shah-e-Wilayat, formed a distinct class of nobility. Unlike many feudal lords, they were known for their kindness, generosity, and commitment to both spiritual and scholarly pursuits. Their traditions reflected modesty, tolerance, and compassion, and they played a vital role in fostering harmony among different religious communities in Amroha.

Even during times of turmoil, such as the 1857 uprising and the Partition of India in 1947, Amroha remained largely free of communal violence. Shias and Sunnis coexisted peacefully, with intermarriage between the two sects being common. The Hindu-Muslim relations were also amicable, with Hindus participating in Islamic rituals, particularly during Muharram.

Amroha’s Azadaari (mourning rituals during Muharram) was famous throughout Northern India. The Imam Bargahs were adorned with colorful lights and chandeliers, and the Alams (standards) symbolizing the martyrdom of Imam Hussain were carried in solemn processions. Sunnis and Hindus not only respected the traditions but actively participated in organizing them. The processions, Taziyas (replicas of Imam Hussain’s tomb), and Sabeels (water stands) were often arranged by Sunnis and Hindus, reflecting the communal harmony of the town.