SHAIKHUL MASHAAIKH SHAH ABDUL QUDDUS GANGOHI (rahmatullah alayh)

The author Nuzhah depicts his ancestral tree as follows: Shah Abdul Quddus Bin Ismail Bin Safi Bin Nasirul Hanafi Radoli Gangohi. Some say that his name was Ismail while his title was Shah Abdul Quddus. He is, however, known by only his title. He was apparently born in 860 Hijri. He excelled in both, Uloom-e-Zaahiriyyah and Baatiniyyah. His obedience to the Sunnat was the loftiest standard.

Although he, among the Khulafaa of Hadhrat Shaikh Aarif (rahmatullah alayh), the perfection of his excellences was by the direct Faidh-e-Roohaani (spiritual emanation or spiritual attention) of Hadhrat Shaikh Abdul Haq Radoli (rahmatullah alayh). Hadhrat Abdul Quddus Gangohi (rahmatullah alayh) thus writes in his book, Anwaarul Uyoon: "Among the tassarufaat (spiritual actions) of Hadhrat Ahmad Abdul Haq is that 50 years after his demise he attended to the tarbiyat (spiritual training) of this insignificant entity (i.e. Shaikh Abdul Quddus) by means of his Roohaani Faidh."

Hadhrat Abdul Quddus Gangohi's son writes: "It was my father's intention to become bay't somewhere else. However, Hadhrat Shaikh Ahmad Abdul Haq Radoli instructed from Aalam-e-Kashf (the Realm of Spiritual Revelatioin): 'Don't contemplate bay't at any other place. I shall attend to your accomplishment (takmeel)." Since Hadhrat Shah Abdul Quddus cherished the idea of becoming physically bay't, Hadhrat Ahmad Abdul Haq Radoli (rahmatullah alayh) referred him to his grandson, Shaikh Muhammad Bin Shaikh Aarif (rahmatullah alayh).

Thus, Hadhrat Shaikh was initiated into the Silsilah both physical and spiritual bay't, his Roohani Shaikh being Hadhrat Shaikh Abdul Haq Radoli (rahmatullah alayh). Beside this Shaikh of his, he had also gained the mantle of khilaafate from Shaikh Qaasim Oodhi (rahmatullah alayh) who was among the Akaabir of the Suharwardiyyah Silsilah.

He was a born wali. He was a Saahib-e-Karaamaat from childhood. In the beginning he did some farming. From the yield of the farm he would first spend on the Fuqaraa. Hadhrat Gangohi's Matubaat (letters) are famous. His Maktubaat brim with Ma'aarif (Divine Knowledge of Subtleties). Since the Maktubaat arein the Farsi language, they are not reproduced here. Those who are versed in Farsi should study these Maktubaat in kitaabs such as Anwaarul Aafireen. They will derive immense benefit there from. Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) said: "Whenever I experienced any uncertainty regarding Sulook, I would ascertain the answer by reference to the Maktubaat."

Among the works written by him is Anwaarul Uyoon which is divided into seven chapters in which the realities, subtleties, and mysteries of Sulook have been compiled. The first chapter is predominantly devoted to the excellences of Hadhrat Abdul Haq (rahmatullah alayh). The following too are his works: Ta'leeqaat ala Sharhis Sahaa-if which is in the subject of Ilm-e-Kalaam (Islamic Philosophy) and Haashiyatut Ta'arruf is a voluminous exegesis of Anwaariful Ma'aarif. Much of his life is discussed in Lataa-if-e-Quddusi which is the works of his son and Khalifah, Shaikh Ruknud Deen. Many anecdotes of his life are also recorded in Mir'atul Asraar, Iqtibaasu Anwaar and Anwaarul Aarifeen.

Since this brief treatise lacks the scope for a detailed presentation of Hadhrat Gangohi's life, I shall narrate a few anecdotes..

A waswasah (stray thought) occurred to a Mureed of Hadhrat Shah Abdul Quddus Gangohi. He thought that he had already gained whatever knowledge (of Sulook) there was here (i.e. by Hadhrat Gangohi). He thought that there are also other famous Mashaaikh and there was nothing wrong in seeking divine knowledge elsewhere, hence he should visit the other Mashaaikh as well. But he felt in improper to reveal this thought to his Shaikh. Hadhrat Gangohi (rahmatullah alayh) realised this either by way of kashf or some other signs. Hence, he told the Mureed: "Brother! Allah Ta'ala says: "Travel in the earth...". Therefore, if you for some time wander a bit here and there, you will obtain some relaxation as well as be honored with the ziyaaraat and barakaat of different Mashaaikh and then it will not be wrong to enquire from anyone about Allah's Name (i.e. Divine Knowledge)." In his heart the mureed felt pleased at this coincidence. He took leave and began his visiting spree. Every Shaikh whom he visited, instructed him the same shaghl of Paas Anfaas which he had been given to practice in the very initial stage. He was extremely perplexed, thinking to himself: "Everyone to whom I go, begin me off with Alif, Baa, Taa. Whatever else I had hitherto practiced has become futile." Ultimately, feeling very embarrassed, he returned to Hadhrat Shaikh Gangohi and repented. Hadhrat said: "Brother, are you now satisfied? Now sit in solitude and with undivided attention take Allah's Name."

Muhammad Gauth Gawaaliyaari, the author of Jawaahir-e-Khamsah, was an aamil. He was apparently a contemporary of Hadhrat Abdul Quddus Gangohi. Once he sent some jinns to bring Hadhrat Gangohi to him. Hadhrat Shaikh on this occasion was engrossed (in thikr) in the masjid. The jinns arrived, but could not muster up the courage to go to Hadhrat. When the Shaikh noticed someone, he asked: "who is it?" The jinns replied: "Muhammad Gauth wishes to see you, hence he has sent us. If you consent, we shall take you without causing any inconvenience." Hadhrat said: "I order you to bring Muhammad Gauth here." The jinns obeyed. Taking hold of Muhammad Gauth they set off to Hadhrat Gangohi. Muhammad Gauth said to the jinns: "What is wrong? You were in subjection to me. Why this disobedience?" The jinns responded: "With regard to others, we are obedient to you, but not in regard to the Shaikh. As far as he is concerned, we cannot obey you. They delivered him to Hadhrat Shaikh who said: "Have you no shame?" Hadhrat severely reprimanded him. Finally he became bay't to Hadhrat and attained a lofty sprirtual status of divine proximity (i.e. he became a Saahib-e-Nisbat). His grave is in Gawaaliyar.

Once a wealthy and prominent personality of the community, who was also Hadhrat's khaadim had invited the wealthy and the poor of the city to attend the Walimah of his son. Hadhrat Gangohi (rahmatullah alayh) presented himself in order to test the khaadim. He went incognito. He changed his attire and arrived at night and sat among the poor. Hadhrat Shaikh observed that the khaadim was treating and attending to the rich and poor in the same way. Hadhrat Shaikh remained seated among the poor, but the khaadim did not have the remotest notion of his presence. Afterwards when the khaadim came to Hadhrat (i.e. at the khaanqah), Hadhrat displayed his displeasure. When the khaadim enquired the reason of his displeasure, Hadhrat said: "I was at your gathering of feasting, but you did not recognize me." The khaadim presented the excuse of his inability to have recognized Hadhrat because of the circumstances, which preludes recognition. Hadhrat Shaikh said: "Why did you not perceive my fragrance? If you could have perceived the fragrance, you would certainly have recognized me in spite of the different garb. Since you could not perceive the fragrance, it is clear that you lack love for me." (The spiritual rationale of this attitude may not be comprehensible the those who are barren - bereft of spiritual insight and divine love. The spiritual bond with the Shaikh for the sake of developing the Love of Allah produces Roohani fragrance in the relationship. Such fragrance becomes spiritually perceptible according to the degree of truth in the mutual love of the spiritual partners in this celestial bond.)

Once Hadhrat Gangohi (rahmatullah alayh) came to Delhi. Shaikh Haji Abdul Wahhab Bukhaari who was a descendent of Sayyid Jalaalud Deen Bukhaari, sent the written manuscript of his tafseer to Shaikh Abdul Quddus. When Hadhrat opened the manuscript his eyes fell on the aayat pertaining ot the tahaarat (purity) of the household members of Rasulullah (sal lal laho tala alaihi wasalam). In its tafseer, Shaikh Abdul Wahhab stated that the successful end (Khaatimah bil Khair - death with Imaan) of all descendents of Rasulullah (s.a.a.w.) is assured. Their death will most certainly be beautiful. Shaikh Abdul Quddus wrote in the margin: "This view is in conflict of the view of the Ahlus Sunnah was Jama'at." He then returned the manuscript. Meanwhile, the Ulama of that place deliberated many days on this question. Finally, all accepted the ruling by Shaikh Abdul Quddus Gangohi (rahmatullah alayh).

Once the Imaam of the Musjid did not arrive on time, hence his nephew, Shaikh Abdul Ghani went forward and became the Imaam. He paused slightly beween Lazeenaa and An-umtaa. Hadhrat Shaikh repeated the Salaat and furiously said: "Young men should be prevented from Imamate and invalidating the Salaat of the people. Does he not know even that the mousul and silah (these are terms of Arabic grammer) join to form a single word; hence it is improper to create an interruption between the two. Waqf between them is not permissible.

Hadhrat Maulana Ashraf Ali Thanwi (rahmatullah alayh) narrates several anecdotes of Hadhrat Shaikh Abdul Quddus Gangohi (rahmatullah alayh), in his book, Assunnatul Jaliyyatu fi Chishtiyyatil Ulyah.

Hadhrat Gangohi (rahmatullah alayh) had seven sons who all were men of virtue and excellence. They were educated in Delhi. Whenever they wished to meet their father, he (Hadhrat) would himself go to Delhi to avoid any disruption to their education.

Shaikh Ruknud Deen (rahmatullah alayh) states in Lataa-if-e-Quddusi that Hadhrat Gangohi (rahmatullah alayh) passed away on the 11th Jamadil Ukhraa 977 Hijri. On Sunday, Hadhrat became feverish and started to shiver. On Friday his condition improved, enabling him to perform Salaat comfortably. After Salaat, the fever resumed. Even during his maradhul maut (the last illness) his ibaadat did not undergo any change. He remained fully engrossed in ibaadat despite his illness. At the very end, he signaled for wudhu and he performed two raka'ts Salaat. He made Ruku' and Sajdah by means of signs. On the ninth day, on Monday, while performing Salaat, he passed away. After the demise of Hadhrat Shaikh Abdul Quddus Gangohi, Shaikh Ruknud Deen after completing the ghust, placed his hand on the blessed breast of Hadhrat. He felt the movement of Thikr-e-Qalbi (Thikr of the heart).

Some people record the year of his demise as 945 Hijri. Hadhrat's age was 84 years. For 35 years he had lived in Radoli. In 896 Hijri, he settled in Shahaabad on the request and insistence of Umar Khan Kaahi who was a minister of Sultan Sikander Ludhi. He also lived for 35 years in Shahaabad. In 893 Hijri, during the reign of Zahirud Deen Babaa, Hadhrat Gangohi (rahmatullah alayh) settled in Gangoh and lived 14 years there. Although there are different versions regarding the year of his demise, the most reliable view is 944 Hijri.

Presently, Gangoh is divided into two areas. The one area commonly known as Gangoh is the city. The other area is to the west of the city and is known as Seraa-e. This area at the time of Hadhrat's arrival was a complete forest. It is here where Shaikh Gangohi took up residence. The development of this area commenced about this time. It is here where the three Pillers of the Chishtiyyah Silsilah (Hadhrat Abdul Quddus Gangohi (rahmatullah alayh), Hadhrat Shah Abu Saeed Gangohi (rahmatullah alayh), and Hadhrat Imaam-e-Rabbaani Maulana Rashid Ahmad Gangohi) are lying in rest.

Hadhrat Shah Abdul Quddus Gangohi (rahmatullah alayh) had many khulafaa. The well-known ones are Shaikh Bhooru, Shaikh Umar, Shaikh Abdul Ghafoor A'zampoori, Shaikh Ruknud Deen and Shaikh Abdul Kabeer who is better known as Balaa Peer. The latter two are his sons as well as his spiritual offspiring. Hadhrat Shaikh Jalaalud Deen Thaanesri (rahmatullah alayh) is also his senior khalifaah.

May Peace be upon them all above.

Click here to read how a A Chisti Pir defeated a Hindu Yogi : Amazing Anecdote?

http://amazonintl.in/forum/index.php?topic=4326.0