Prophet Muhammad (SAW) as the Blessings of the Universe
Though the last Prophet Hazrat Ahmad Mujtaba Muhammad Mostafa (SAW) (570-632) was both the Propounder and the successful ender of the religion of Islam, he was not only the Prophet of the Muslims, he was the blessings (Rahmatullil Alamin) for the whole creations of God in the Universe. Even though he was a leader of a religious community as the Prophet of Islam, he had some distinct characteristics uncommon to other Prophets. He was adorned with distinct status compared to other Prophets due to his following exceptional characteristics:
(a) He was the only Prophet who was lucky enough to meet with God (or to have a glimpse of God or to have a union with God) directly in the holy night of Miraj.
(b) He was the last Prophet (Khatemun Nabiyin). The holy advent of Prophet (SAW) was the absolute manifestation of the unique integration of unlimited blessings for the creations of God and incomparable divine power for indefinite period of time.
The Age of ‘Nabuat’ (Prophethood) and ‘Belayet’
(also Called ‘Olayet’ or Divine Relations)
Since Prophet Muhammad (SAW) was the last Prophet and since no other Prophet would come after him, the power of ‘Belayet’ came to being for maintaining continuation of the ‘Marifah’ (spiritual) or ‘Baten’ (secret) power side by side with his ‘Jaheri’ (open or disclosed) or ‘Shariah’ principles. The trend of ‘Nabuat’ (Prophethood) and political ‘Khalifah’ (caliphate) of Prophet (SAW) was further developed through the first caliph Hazrat Abu Bakr (RA) while the trend of ‘Belayet’ was developed through the fourth caliph Hazrat Ali (RA). The combined trend of spreading the blessings (Rahmath) of the ‘Rahmatullil Alamin’ (blessings of the whole creations) over the whole universe and the receipt of the divine touch of God in ‘Miraj’ (‘Belayet’ or divine relations) continued to exist through the ‘Ahl-e-Bait’ ( heirs or successors of the divine power of me last Prophet (SAW). This trend of the ‘Belayet’ was more explicitly manifested in the ‘Belayet’of Hazrat Ali (RA). In course of time the name of two Gausul Azams became prominent in this trend of ‘Belayet’. Thay are as follows:
(1) Gausul Azam Hazrat Syed Abdul Quader Jilani (also called as Gilani) (1051-1242 A.D.);
(2) Gausul Azam Hazrat Syed Ahmad Ullah Maizbhandri (1826-1906 A.D ).
The advent of Hazrat Gausul Azam Maizbhandari (K) took place in the eastern region of the globe containing the spiritual trend of the Quaderia Tariqa propounded by Hazrat Syed Abdul Quader Jilani (K) in this period of time (1051-1242 A.D.). He (Gausul Azam Maizbhandari) imparted knowledge and education to the offspring of Hazrat Akdas (K), the best of creations to elevate them irrespective of caste, creed and religion to the level of ‘Insan-e-Kamil’ (Perfect man) through the Seven Methods of self-control and purification. Hazrat Gausul Azam Syed Abdul Quader Jilani (K.) who is also known as ‘Gausul Azam Eftetahia’ (beginner) and who is also known as ‘Gausul Azam Magrebi’ since he was born in the western region of the globe gave priority to the spiritual development of mankind in his Quaderia Tariqa. On the other hand, Gawsul Azam Hazrat Syed Ahamad Ullah Maizbhandari (K) who is known as ‘Gausul Azam Ekhtetamia’ (ender or finisher) and who is also known as ‘Gausul Azam Mashreki’ since he was born in the eastern region of the globe, faced a period of hostile environment ruled by non-Muslim rulers.
For this reason he made Maizbhandariyya Tariqa chain free (unrestricted) to cope with the political and social environment of his time. That is, the message of unrestricted divine love is prominent in his Tariqa.
The Ahammadiul Mashrab and Mohammadiul Mashrab
Hazrat Muhammad Mustafa Ahmad Mujtaba (SAW) was blessed with two greatest blessings (niamah) from Almighty Allah (SWT). These two blessings are:
(a) Nabuat (Prophethood) and (b) ‘Belayet’ (divine relations) which obtained perfection in the cult of Prophet Mohammad (SAW). Prophet (SAW) discovered the unhindered (open) path of union with Allah (SWT) by obtaining ‘Miraj’ (meeting with God) through his power of Belayet and made the great objectives of creations by God successful for the first time. As a result, all prophets, saints, jins, human beings etc. prayed to Allah (SWT) to be included as ‘Ummah’ (disciples) of Prophet (SAW). The name of this great blessings (niamah) is ‘Sunnat-e-Ujma’ (the great Sunnah or the Sunnah of Hight Status). Prophet (SAW) has two names: One is ‘Ahmad’ and the other one is ‘Mohammad’. ‘Ahmad’ was hidden at the outset of the creations and was existent as the source of origin of the mystery of creations in the abstract or invisible world. Hazrat Mohammad (SAW) manifested himself as the benevolent saviour in the universe. By the influence of these two names all of the Prophets and saints are divided into two groups namely, ‘Ahmadiul Mashrab’ and ‘Mohammadiul Mashrab’. The source of ‘Kutubiat’ (authority of actions) is ‘Ahmadiul Mashrab’ and the source of ‘Gausiat’ (authority to rescue) is ‘Mohammadiul Mashrab’. The characteristics of ‘Ahmadiul Mashrab’ are mystery-oriented with less priority upon orders and restrictions while the characteristics of ‘Mohammadiul Mashrab’ are based on priority upon knowledge, Philosophy, and reason.
The context of the emergence of Gausul Azam
As a natural consequence of evolutionary processes of changes over a long period of time people became disinterested to religion, ‘Haljajba’ (divine inspiration), Meditation and devotion to God. Even the people who were devoted to religion also became indifferent to the usefulness and necessity of ‘Belayet-e-Ujma’ due to different disputes, debates and outward publicity related to differences of opinion with regard to different ‘Majhabs’ (interpretations of Quranic principles). In this situation of grave consequance the need for the emergence of a great man with a divine personality of high spiritual power was urgently felt. During this time in the fifth century of Hijri era the advent of ‘Piran-e-Pir Dastagir (RA) (471H-56H) took place. In Sufi language the man with such a glorious personality like him is known as ‘Gausul Azam’. He is universally known in the Islamic world as the ‘First Gausul Azam’. In this part of the globe he is well known as ‘Baro Pir’ (the great spiritual guide). After a long gap of more than 500 years, the need for the emergence of a great man with divine personality and high spiritual power was urgently felt in a hostile environment created by a long gap of a period of more than five hundred years after the death of Hazrat Baro Pir (KA) side by side with the fall of the Muslim rule on the one hand and the rise of the British rule on the other during the said period. In this backdrop of the situation Gausul Azam Hazrat Ahmad Ullah Maizbhandari (K) was born in 1826 A.D. (1244 H).
The Nomenclature of Maizbhandar
The village Maizbhandar under Thana Fatikchari in the district of Chittagong was established and used as the middle centre (Persian language: Maiz+Bhandar) of food supply to the Muslim soldiers who were involved in the campaign against the Mag Rajas. Since Hazrat Ahamad Ullah Maizbhandari (K) was born in this village, the title ‘Maizbhandariyya’ was added to his name and his ‘Tariqa’ was named as ‘Maizbhandariýya Tariqa’. In course of time the village Maizbhandar became the nerve of the spiritual activities and divine forces of soul (middle store house or Maizbhandar so-called) and it was ultimately known as the full address of spiritualism and divinity for the people of all time.
The Basic Contribution of
Sufi Civilization in Social Life
The Sufi philosophy which stresses satisfaction with less acquisitions, discourages misuse of resources, greed and lust, unnecessary thoughts in day-to-day life and encourages contentment with little things keeps people free from disturbances and mental pressure and thus establishes peace in the society by enabling the people to lead a simple life free from luxury and extravaganza, As a result, the ill thoughts and illusion of irrational and unnecessary accumulation of wealth of the people will vanish and ultimately the capitalist system will collapse. The worldly competition of capitalism will reduce. Because the indomitable lust for attaining higher standard of living leads people to earn more by spending bone-breaking labor and suffering from high mental instability and tension. As a result, not only the individual or the group in isolation but also the whole of mankind are losing the moral conscience, ignoring justice and religious values and forgetting the ultimate consequence of life involving themselves in unhealthy competition and conflict to satisfy their unsatisfied last and greed marching ahead towards the polluted waves of sure destruction. The most reliable and confident platform to get rid of this destruction is Sufi philosophy.
Life-based Relations of Tasawwuf (Spiritualism)
Since in the worldly life of mankind it is essential for everybody to have physical soundness and proper natural growth of physical organs, in the same way it is also essential to have mental soundness as well as the proper stability and transparency of the psychological strength and thought, attitude and aptitude. Otherwise mental growth will be affected and man will be misguided which will ultimately lead him to the path of religious dogmatism. Tasawwuf is the mirror of ‘Ruhani Zindegi’ (divine or spiritual way of livelihood). This ‘Ruhani Zindegi’ is characterized by the thoughts and ideas, exercises etc. which help human being to identify him as the ‘Ashraful Maqhluqat’ (the best of creations) and to know what this world is and what the aims and objectives of man and the world are. The perfection of this ‘Ruhani Zindegi’ mixes up the human with the existence of God and makes connection and communication with the ultimate truth and reality of the invisible world above. Above all, it awakens the feeling about oneself which is beyond doubt and above everything.
Maizbhandariyya Tariqa
One of the important chapters of the meditation of the religion of Islam is Sufi-devotion or Sufism. One special trend of this Sufi devotion/meditation is Maizbhandariyya Tariqa. Through the evolution process of growth Sufism has been developed into different classes of Tariqas. Of them, four Sufi Tariqahs became prominent in the Indo-Pak subcontinent. These are: Quaderia, Chistya, Mujaddedia and Nakshabandia. The Maizbhandariyah Tariqa emerged in the soil of Bangladesh which is both popular and subject of criticism at the same time. Needless to say, Maizbhandari Tariqah is an admixture of both Quaderia and Chistya Tariqas. The Maizbhandariyah Tariqa is very popular, widely discussed and in some cases, subject of criticism by some people. Basically, Maizbhandariyah Tariqa follows Quaderia Silsila (path). That is, it may be said as an important branch of Quaderia Tariqa. During the first half of the nineteenth century the great Sufi saint Hazrat Moulana Shah Sufi Syed Ahmadullah Maizbhandari (K) was born in the village of Maizbhandar under Fatikchari Thana of Chittagong district who integrated the trend of the Quaderia Tariqa with the prevailing socio-cultural condition of the country and injected the concept of Sema into the same following Chistiya Tariqa and thus added a new dimension to it. As a result, it emerged as almost a new Tariqa. Needless to pay, the journey of the Tariqa in a distinet path for more them one hundred years enabled the Tariqa to be widely known and circulated as a distinct one.
The Tariqa-e-Maizbhandariyah is charactericed by the symptoms of mysterious Khijri Tariqa which has made the same full of deep spiritual mystery but at the same time the Tariqa is totally associated with the existing wordly life of the socity. This exceptional characteris tics of Tariqa-e-Maizbhandariyýa turned the same as an age-befitting version of Sufism and thus it became the attraction and food for thoughs for the researcher and inquisitive mind of both the spiritual and worldly issucs. But for about half a century of the publicity of the Tariqah in the past the described subject and theoretical frame work were not very clean to the general public. There was no universally acceptable written form of the same as well. It should be mentioned in this connection that the propounder of Maizbhandariyya Tariqa Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari (K) did not write any book (Kitab) himself on Maizbhandariyya Tariqa. Even his great Khalifah Hazrat Moulana Golam Rahman Maizbhandari (R) also did not wirte any book by himself (1865-1937). He always used to remain in deep devotion to God (Haljajba). That is why, there was a lot of problems to know the colourful, mysterious and ocean-like Tariqa-e-Maizbhandariyya. In this circumstances, the grandson of Hazrat Gausul Azam Maizbhandari (K), the well-known and distinguished theologist, veteran researcher and writer Syed Delawor Hossain Maizbhandari (R) for the first time made an attempt to present the outline of Maizbhandariyya Tariqa in a planned way during the second half of the twentieth century. He showed the identity of the Tariqa by uncovering the mysterious speeches and writing ten books of Tariqah. Achi-e-Gausul Azam Hazrat Delawor Hossain Maizbhandari (R), the opener of the nature of Maizbhandariyya Tariqa in his book ‘Belayat-e-Mutlaka’ has describe the nature of Maizbhandariyya Tariqa thus: “Three types of Belayeti trend with the combination of Nabuat trend, that is, with influence and mixure of jaher (open), baten (secref), talim-e-Ershadi (training or Hedayet) based Shariah, Tariqa, Hakikah and Marifah led to the rise of and growth of oceam-like Maizbhandariyah Tariqa. He then described the mutual relationship of Maizbhandariyya Tariqah with other Tariqas in the following sentences: “Maizbhandariyya Tariqa is the encloser and mobilizer of all the Tariqa’s. The Tariqas like Quaderia, Chistya, Nakshabandia, Mujaddedia, Kalandaria, Suhrawardia, Taifuria, Zonaidia etc. are included in it.” The thesis he has presented for practical application of this ocean-like Tariqa is known as the Maizbhandari Seven Methods of Action. The outline of the Seven Methods of Action is as follows:
(1) ‘Fana-e-Salasa’ or destruction stages of three types of aptitudes.
(2) ‘Mout-e-Arba’ or four types of death.
The combination of destruction of three types of aptitudce and four types of death is called as ‘Seven Methods of Action’.
(1)Fana-e-Salasa or the destruction of three types of aptitudes. The three types of destruction of aptitudes are:
(a) Fana Anil Khalq,
(b) Fana Anil Hawa,
(c) Fana Anil Erada.
Let us now discuss them one by one:
(a) Fana Anil Khalq: It means that one should not have any expectation to have any benefit or service. This makes the human mind self-reliant and as a result, he becomes confident in his own ability.
(b) Fana Anil Hawa: It means that one should abstain from the talks or activities which are at all required for the welfare of mankind. This makes the livelihood simple and problem-free.
(c) Fana Anil Erada: It means that one should give priority to the will power of God and surrender the lust for belongings to the will of Allah (SWT).
(2) Mout-e-Arba’ or four types of death: these four kinds of death are:
(1) Mout-e-Abyaz,
(2) Mout-e-Aswad,
(3) Mout-e-Ahmar and
(4) Mout-e-Akhjar.
Let us now discuss them one by one:
(1) Mout-e-Abyaz (White Death): It can be achieved through fanting and self-control. It increses the bringtness of mind.
(2) Mout-e-Aswad (Black Death): It is achieved through self-criticism, hostility of the enemy and hatred of the opponents, because if one takes them easily, it will help self-purification of soul and the person concerned will express gratitude to Allah (SWT) being satisfied.
(3) Mout-e-Ahmar (Red Death): It is achieved if one can abstain from sexual desire and greed. If one is able to achieve this, he may attain the door of a perfect saint.
(4) Mout-e-Akhjar (Green Death): It can be achieved by living a simple life free from luxury. The achievement of this Death may enable one to attain stage of Belayet-e-Khijri. (Belayet-e- Mutlaka, P.77).
“The theoretical explanation presented by the theoretical analyst and unfolder of the nature of Maizbhandariyya Tariqa Syed Delawor Hossain Maizbhandari (R) side by side with the description of the Seven Methods of Action is also intelligible. In his words. “This Quranic teaching of Seven Methods is a pure, flawless, simple and natural means of human life which brings solvency in the way of life. This Seven Methods are comparatively easier and less troublesome among the different methods of Sufism and Bakabillah process of destuction of human aptituds (Fana-e-Nafsi). Comparatively, this Seven Methods of teaching are more simple and natural than the Eight Dimensional principles (Asthashila Niti of Gautom Buddha). These Methods are not in confliet with the principles of meditation of other world religions, rather they are encouraging, practical oriented, solver of global problems and shower of light. This method is the developer of humanity both in sense and action. This is not identical with commercial pirism, rather self-less God-loving. In this age of the downfall of ‘Piri’ business, these methods are the Life-giver bright star of moral religion. Maizbhandariyya Tariqa is an age-befitting reforms in the traditional way Sufism.
The basic speciality of Maizbhandariayya Tariqa known as ‘age-befitting reform of Sufism’ may be described in terms of the following characteristics:
(1) The Best of Creations (Ashraful Makhluqat) -Human Greatness
(2) Tawhid-e-Adiyan (Religious Equality based upon oneness of God)
(3) Adl-e-Mutlak (Judicial Equality)
(4) Belayet-e-Mutlaka (Unchained Divine Love)
(5) Hekwat-e-Khijri (Mysterious Technique)
(6) Usul-e-Sab’a (Global System of Seven Methods).
Maizbandar Sharif in terms of Khijiri Makam [Spiritual Mystery of Hazrat Khijir (A)] and Nabuat-e-Mohammadi [Prophethood of Hazrat Mohammad (SAW)]
According to the location of Nabuat-e-Mohammadi (SAW) religion is based upon Shariah rules and regulations and when the religion becomes full of the mystery of the Tariqa, it achieves perfection, The Khijiri Makam (location of Khijir mystery) is situated at the junction of both Jaher (Nabuat) and Baten (Belayet) manifestations of God. Hazrat Khijir (A) is the container of the will power of God. Since this Khijir trend gives more priority to the will power of God compared to the ‘Jaher’ order (Shariah rules), it is more dear to God. For instance, even though the mysterious events of Hazrat Khijir (A) stated in the Holy Quran appeared objectionable in the eye of the Shariah of Hazrat Moses (A), but in this case the technique (Hikmah) and mysterious will power of God were given preference over Shariah rules and in course of time this was reflected and manifested in the philosophy and life-style of Hazrat Gausul Azam.
Fajilat-e-Rabbani and the Case of Karamat (Miracles)
Almighty Allah (SWT) taught Hazrat Adam (A) about all the names of His creations and He appointed him [Hazrat Adam (A)] His Khalifa (vicegerent) as an wise man. In the same way the possessors of all secrete and open knowledge in different times are also the vicegerent of God and the ‘Naib’ or representative of Prophet (SAW). The saints of Allah (SWT) who are the recipients of Fajilat-e-Rabbani and who are the collectors of the power and light of God, this philosophy, Karamat (Miracles) etc. are the clear proof of the Quranic Ayat and sainthood as well as Kamaliat (perfection).
Fazilat-e-Rabbani and the Case of Good leadership
He is the great man in this world who has the personality of this greatness is called ‘Khilafat-e-Uluhiat’ Needless to say, this kind of personality is eligible for leadership and is torch-bearer for those people who are God-seekers. The people who are under competent leadership in the country or soul, they are developed and honoured. Therefore, it is obligatory for everybody to abide by the principles, rules and regulations of the Prophets and saints of the age or the reformer of the age and to elevate themselves at the highest level of humanity.
The Seven Methods of Maizbandariyya Tariqa
As a caliph or vicegerent of Allah (SWT) and as the best of creations it is inherent in every offspring of Hazrat Adam the characteristics of ‘Insan-e-Kamil’ (perfection). In most cases this secret and hidden, sacred and deeply significant entity remains hidden or concealed. If this hidden entity can be rightly identified and properly nourished in full dimension, the same will help to reach the desired goal if it is anlivened. The Seven Mathods of Maizbhandariyya Tariqa is and effective age-befitting and examined instrument to achieve the desired goal through proper practice and exercise described above.
The Necessity of the Seven Methods in the Existing Reality of the Society
Since in the existing society it is very difficult to measure or determine the goodness or badness of a thing as the same is encaged under cruel reality of so-called justice and since in this age of bone-breaking labour for fulfillment of excess need, the different meditation or prayer is also out of reach of the general public, the Seven Methods in such a circumstance enlightens the burden of the worldly life, makes it simple and easily axerciseable and thus makes the life hereafter happy and sweet. As a result, the person who exercises the Seven Methods does not become the cause of sorrows and difficulties for others, rather he becomes friendly and benevolent. This Seven Methods according to Islamic Sufi Theory is more easily practicable and free from difficulties compared to other methods of destruction of aptitudes (Fana-e-Nafsi) and different visions (Methods) of ‘Bakabillah’. In the words of Holy Quran it is called “Al-Kaokabud Durri” or the brightest star of life which is the strong light giver of unity and creative forces.
Maizbhandar Sharif in the Light of Holy Quran, Sunnah and Shariah
With the desire of Allah (SWT) Hazrat Gausul Azam Maizbhandari (K) got the responsibility to guide the people of all walks of life to the path of God by dint of his authority to redress human grief. With this end in view, he emerged to spread his own greatness. As the essential miracles took place. One of his most popular, widely discussed and important miracles as the sign of his authority of protection as Gausul Azam was manifested in the event of throwing ‘lota’ from distance of 42 miles from Maizbhandar Darbar Sharif to the mouth of a tiger in the Kodala Hill of Rangunia to save a devotee of Maizbhandar Sharif. This epoch making event together with a number of other events/miracles created wide sensation among cross-sections of people like highly educated, teachers, students, Alim-Fazil and the common mass to visit Maizbhandar Sharif. As the waves of people began to flow in Maizbhandar Sharif due to miraculous events side by side with Shariah activities, some misunderstanding of the general public arose at the sight of the huge flow of people towards Maizbhandar. Some of the popular misunderstandings are: If one goes to Maizbhandar, he does not need to offer ‘Salat’, keep fasting and to read the Holy Quran. ‘Pir’ will solve all the problems. In the meantime by capitalizing simple emotional response of the religious people seeking emancipation some lazy, inactive, ill-motivated people entered into the domain of Maizbhandar so as to hide their own false or mistakes, ideas as a weapon of invisible deception. In true sense the greatness of Maizbhandar Sharif is inherent in the elevation of spiritual heights of the devotees obeying Shariah rules of Islam and practicing Seven Methods of Tariqa-e-Maizbhandariyya to achieve nearness to God. Needless to say, the continuous process of exercising Seven Methods helps a man to become ‘Insan-e-Kamil’ (perfect man) so as to obtain union with God. Not only in Seven Methods, the long Shariah traditions of the predecessors of Hazrat Gausul Azam Maizbhandari (K) as well as the education, activities and spiritual life, the overall philosophy and life-style of Hazrat Gausul Azam Maizbhandari (K) fully conform to the Shariah principles in light of the Holy Quran and Sunnah. The viewpoint of Hazrat Gausul Azam Maizbhandari (K), the propounder of Tariqa-e-Maizbhandariyya regarding salat, fasting, recitation of the Holy Quran etc. is perfectly reflected in his holy words like the following:
“Pray ‘Salatut Tasbih’, Offer ‘Tahajjud Prayer’, Recite the Holy Quran etc.”
Needless to say, those people who are habituated in the five times prayer and attentive completely in the same, they will be able to realize the importance of the said prayers. Because this process of prayers is more of self-realization and exercise than of advice. The long background of the case of tradition of Quran and Sunnah as well as Shariah principles in the personal life of Hazrat Gausul Azam Maizbhandari (K) is specially memorable.
(1) His forefather was the judge (Qazi) of the Islamic Shariah Division in the court of Gour Nagar (the city of Gour).
(2) One of his forefathers Syed Abdul Quader basically came to the village of Maizbhandar to settle there permanently to serve as the ‘Imam’(leader) of a mosque.
(3) The grand grandson of Imam Abdul Quader was Syed Mati Ullah who was very pious and observant of Shariah rules in day-to-day life.
(4) Syed Ahmad Ullah (K), the son of Syed Mati Ullah held the tradition of his forefathers properly and propounded Tariqa-e-Maizbhandariyya based on this foundation/ background.
(5) He obtained the highest certificate of Kolkata Aliya Madrasa honourably during student life being well educated in Shariah studies.
(6) After completing student life he joined the post of a judge (Qazi) in Jessore Court following the tradition of his forefathers.
(7) Resigning from the post of judge (Qazi) voluntarily he joined the post of Chief ‘Mudarres’ (teacher) of a Madrasa in Kolkata.
(8) His judgement on Shariah matters was respectfully acceptable to the Ulama Society of his contemporary period even in the region of Chittagong.
(9) The Ulama society used to rush towards him to learn and find solutions regarding Shariah rules and their interpretations (Masyala).
(10) No Shariah judgement (Fatwa) was acceptable during his time without his approval or signature.
Hazrat Gausul Azam Maizbhandari (K) engaged himself in the great task of enabling mankind to mix up with the entity of God by elevating them to the highest stage of Tariqa (the prolonged or comprehensive or extended form of Shariah) side by side with the calling of Allah (SWT) in the path of Shariah on the long tradition holding, rearing and following long Shariah tradition based on Holy Quran and Sunnah and capitalizing on his own achievement in this regard. Needless to say, this trend of Tariqa is neither in conflict with Shariah nor anything new exclusive from Shariah, rather it is an essential component of the perfection of the Shariah activities. The Seven Methods of Maizbhandariyya Tariqa may be termed as one of the essential ladders of reaching Tariqa, Hakikah and Marefah through the path of Shariah. Many questions either deliberately or out of ignorance arose regarding the rapidly growing and highly responsive spiritual glory of Maizbhandariyya Tariqa for its elevation to the higher stage of the process of Tariqa through the process of Shariah activities which had no real basis. Therefore, unnecessary debate regarding the process of elevation to Tariqa through the process of Shariah should be avoided and top-most priority should be given to the judgement of the problem from Shariah viewpoint with no controversy and contradiction.
In this context the well thought views of the top well-known scholars on Shariah issues (one of the British period and the other of the contemporary period both of whom are the leaders (Imam) of the Ahl-e-Sunnah Wal Jamaat of their respective periods) may be specially mentioned in the following:
The renowned Imam (leader) of the Ahl-e- Sunnah Wal Jamaat of the erstwhile East Pakistan (now Bangladesh) Sher-e-Bangla Syed Azizul Haq Al-Quaderi (R), the most highly respected personality by all quarters used to visit Maizbhandar Sharif for Ziarah regularly for his spiritual development being great scholar on Quran, Sunnah and Shariah issues/matters. Not only that, he praised about the spiritual glory of Gausul Azam Maizbhandari (K) and his Tariqa through his sharp writing based on well-coordination between his knowledge and learning side by side with discussion, statement, scholarly speech in Waez mahfil (religious meeting or conference) etc. (His number of publications, specially his book ‘Dewan-e-Aziz’ is the best example of the sama).
The most honourable spiritual personality of the Ahl-e-Sunnah Wal Jamaat of the contemporary period, writer of a good number of books, undisputed Islamic scholar, Shariah personality Allama Qazi Nurul Islam Hashemi (M.J.A) has identified the Shariah position of Maizbhandariyya Tariqa from the viewpoint basically and definitely with utmost consciousness and historic obligation side by side with his statement regarding the spiritual glory of Maizbhandariyya Tariqa and its highest divine status in light his life-long experience. It appeared to us that Mowlana Hashemi has performed this historical job as a part of his responsibility of faith. His age-befitting religiously responsible, knowledge based and conscious observation has established the case of unique and universal contribution of Maizbhandariyya Tariqa for exploring the mutual and deep relationship between Shariah and Tariqa and the path of journey towards the final union with Allah (SWT) (i.e. the final emancipation) in light of the Holy Quran and Sunnah most beautifully and respectfully. In the words of Qazi Nurul Islam Hashemi:
“The position of the ideals and philosophy of Maizbhandariyya Tariqa is not outside Shariah boundary. In true sense, it is a humanitarian philosophy. All truth-seeking people find the path of emancipation through this philosophy.” (Gausul Azam Maizbhandari : Shatabarsher Alokey, p.252). Needless to say, in the overall history of Maizbhandar this historically significant verdict is really a milestone.
The propounder of Tariqa-e-Maizbhandariyya Gausul Azam Syed Ahmad Ullah Maizbhandari (K)
In the history of one thousand years of the holy religion of Islam a good number of Tariqa emerged in different countries of the world. Of this the only Tariqa profounded by a Bengali Sufi Saint in the soil of Bangla is Tariqa-e-Maizbhandariyya. The profounder of this Tariqa Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K) (1826-1906) was born in the village of Maizbhandar in Fatickchari Thana. Since he was born in the village of Maizbhandar, the title Maizbhandari was attached with his name and his Tariqa was also named as ‘Tariqa-e-Maizbhandariyya’.