Qalandariya – Chistiya – Jehangiriya Sillsila.

Hazrat Shah Khizr Rumi Khapradari ‫ دحمت ا علے‬came to India from his Native Anatolia and
stayed in the Company of Hazrat Bakhtiyar Kaki ‫ دحمت ا علے‬for some days. Even then he performed
many exciting Miracles. He took Ba'ait of Hazrat Bakhtiyar Kaki ‫ دحمت ا علے‬who gave him a 'Kulla'
(Cap) and the Robe of Permission, allowed him to wear Qalandari apparel but told him to restrain
himself from performing Karamaat (Lesser Miracles attributed to Saints). 1 Thus Hazrat Shah Khizr
Rumi ‫ دحمت ا علے‬attained Chistiya Qalandariya Allegiance and Permission.
Shajra e Chistiya:
1. The Holy Prophet Hazrat Syedna Muhammad, Imam, al Ambia ‫ﷺ‬.
2. Hazrat Imam al A'ima, Ali al Murtaza ‫كرم ا ووجهو‬.
3. Hazrat Al Hassan al Baṣrī ‫دحمت ا علے‬.
4. Hazrat 'Abdul Wāḥid Bin Zaid Abul Faḍl ‫دحمت ا علے‬.
5. Hazrat Fuḍayl ibn 'Iyāḍ Bin Mas'ūd Bin Bishr at Tamīmī ‫دحمت ا علے‬
6. Hazrat Ibrāhim bin Adham ‫دحمت ا علے‬.
7. Hazrat Ḥuzaifa al Mur'ashī ‫دحمت ا علے‬.
8. Hazrat Amīnuddīn Abū Ḥubayrah al Baṣrī ‫دحمت ا علے‬.
9. Hazrat Mumshād Dīnwarī ‫دحمت ا علے‬.
10. Hazrat Abu Ishaq Shamī ‫دحمت ا علے‬.
11. Hazrat Abu Ahmad Chishtī ‫دحمت ا علے‬.
12. Hazrat Abu Muhammad Chishtī ‫دحمت ا علے‬.
13. Hazrat Abu Yusuf Nasar ud Din Chishtī ‫دحمت ا علے‬.
14. Hazrat Qutb ud Din Maudood Chishtī ‫دحمت ا علے‬.
15. Haji Sharif Zindani ‫دحمت ا علے‬.
16. Hazrat Usman Harwani ‫دحمت ا علے‬.
17. Hazrat Mu'īnuddīn Chishtī, Ajmeri, Sanjari, Sakhi Ghareeb Nawaz ‫دحمت ا علے‬.
18. Hazrat Qutb ud Din Bakhtiyar Kaki ‫دحمت ا علے‬.
19. Hazrat Shah Khizr Rumi Khapradari ‫دحمت ا علے‬.
20. Hazrat Syedna Makhdoom Mir Syed Najamuddin Ghaus ad Dahr Qalandar ‫دحمت ا علے‬
Jehangiri.

Hazrat Shah Khizr Rumi ‫ دحمت ا علے‬had ‘Awaisi’ (Hazrat Awais Qarni ‫ دحمت ا علے‬lived
during the times of The Holy Prophet, Mohammad ‫ ﷺ‬but could not see him Physically. He was
entirely Devoted to the Holy Prophet ‫ ﷺ‬and this Spiritual Linkage is called ‘Awaisi) link to one of the
Companions of the Holy Prophet ‫ﷺ‬, Hazrat Abdullah Bin Abdul Aziz Alambardar Makki ‫دحمت ا علے‬
and through this link held Khilafat of Qalandari Sillsila. Many ‘Karamaat’ (Lesser Miracles vouchsafed
to Saints). To start with Hazrat Khizr Rumi ‫ دحمت ا علے‬always refused to take the ‘Ba'ait’ of anyone.
According to Legend Hazrat Abdullah Bin Abdul Aziz Alambardar Makki ‫ رضي ا عنه‬was a
Companion of the Holy Prophet ‫ ﷺ‬and was profoundly absorbed in asceticism. He was descended
from The Prophet Swaleh ‫عليه سلم‬, one of Four Prophets sent to the Arabs who had been sent to the
People of Thamud. After accepting Islam at the Hands of the Holy Prophet Mohammad ‫ﷺ‬, Hazrat
Alambardar Makki ‫ رضي ا عنه‬took up residence with the ‘Ahl e Saffah’ (Companions of the Corridor).
Later, at his request, The Holy Prophet ‫ ﷺ‬allowed him to live in a Mountain Cave and The Holy
Prophet ‫ ﷺ‬Prayed for his welfare and longevity. Hazrat Abdullah Bin Abdul Aziz Alambardar Makki
‫ رضي ا عنه‬reappeared from the Cave during the Khalifate of Hazrat Imam al A'ima, Ali al Murtaza ‫كرم‬
1 Mir’atu’l-Asrar, Akhbar al Akhyar, Hazrat Abdul Haq Mohadith Dehlvi ‫دحمت ا علے‬.
‫ ا ووجهو‬and after Swearing Allegiance to him reverted to his Hermit’s Life in the Cave. He reappeared
in the Third Century Hejira and became the disciple of Hazrat Bayazid Bustami ‫دحمت ا علے‬. Once
more he disappeared into the Forests, emerging after two hundred years to initiate Hazrat Shah Khizr
Rumi Khapradari ‫دحمت ا علے‬. Hazrat Abdullah Bin Abdul Aziz Alambardar Makki ‫رضي ا عنننه‬then
went to Ajodhan and disappeared into a Grotto (‘Sardabad’) on the outskirts of the Town. Before he
disappeared he made the Prophecy that he would reappear at the same time as The Last Imam Mahdi
‫ دحمت ا علے‬before the Day of Resurrection.2
The Pure Qalandariya strain developed as Free Thinkers, engaged in Apparently Scandalous
Behavior relating to ‘Malamatiya’ (Those who willingly incur Blame in order to hide their Spiritual
Excellence). Once, some people were in the Company of the Incomparable Hazrat Maulana Rumi ‫دحمت‬
‫ا علے‬, the Author of the Masnavi e Ma’anvi, also known as the Qurʾān in Pahlavi (Persian), Hazrat
Sadru’din Qunawi ‫ دحمت ا علے‬was also present. The People asked Hazrat Maulana Rumi ‫دحمت ا علے‬
to Lead them in the Congregational Prayer. Hazrat Maulana Rumi told them, “We are from amongst the
‘Abdal’ (Those who are Converted to the Rank of the Accomplished Sufis by Divine Favor. We are
prone to be ‘Maghloob ul Haal’ (Dominated by their State of Divine Attraction), also termed as ‘Ibn ul
Haal’ (Offspring's of Inner States) or ‘Ahl e Talveen’ rather that The ‘Sahib e Tamkin’ (Those who are
Not Dominated by The State of Divine Attraction and are Able to Maintain Control over Their State).”
They are also called ‘Abul Haal’ (Fathers of Inner States). Thus Hazrat Maulana Rumi ‫دحمت ا علے‬
asked Hazrat Sadru’din ‫ دحمت ا علے‬to Lead the Congregation.3 It is said that from Hazrat Khwaja Abu
Ahmad Abdal (Chisti)‫ دحمت ا علے‬on-wards, many of the Chisti Khwajgaans have been ‘Abdals’.4
The Qalandariya Chistiya Adherents Overcame this Apparent Discrepancy in Inner States and
Outward Subjection to the External Religious Code. So much so that even Hazrat Shah Khizr Rumi
Khapradari ‫ دحمننت انن علننے‬changed his Practices to Conforming and Containment of the otherwise
Overpowering State of Divine Attraction.
The word Rumi indicates that he was from Rum or Turkestan, while the title Khapradari is
connected with a cup that he called Khapra, and always carried with him. It is said that the cup
possessed the miraculous property of being able to supply anyone with what ever they wanted.
From Delhi, Hazrat Shah Khizr Rumi ‫ دحمت ا علے‬went to Eastern U.P. and stayed for some
time at Sururpur, District Jaunpur, where he gained a wide reputation of Holiness. Many people came
to him for Blessing and Beneficence. After his stay in Jaunpur Hazrat Shah Khizr Rumi ‫دحمت ا علے‬
moved to Ujjain in Madhya Pradesh where he had a large following. Hazrat Shah Khizr Rumi ‫دحمت ا‬
‫ علے‬Passed away in 750 AH/ 1349-50 CE. 5 His Shrine is situated Ujjain, Madhya Pradesh and not in
Anatolia as widely reported. (Halwan Town?).

Shrine of Hazrat Shah Khizr Rumi ‫دحمت ا علے‬.

2 Nafhat’l Ambiya, Lucknow, 1920, pp. 21 – 33

3 Nafhat’l Uns, Hazrat Maulana Jami ‫دحمت ا علے‬.
4 Lat’aif e Ashrafi
5 A History of Sufism In India, Vol. 1, Syed Athar Abbas Rizvi.
 When Hazrat Najmuddin ‫ دحمت ا علے‬went and stayed with Hazrat Nizamuddin Auliya ‫دحمت ا‬
‫علے‬, he told Hazrat Najmuddin ‫ دحمت ا علے‬that his portion was with Hazrat Shah Khizar Rumi ‫دحمت ا‬
‫ علے‬and gave him directions. Hazrat Najmuddin ‫ دحمت ا علے‬went to Hazrat Shah Khizar Rumi ‫دحمت ا‬
‫ علننے‬in Sururpur and took Initiation in the Qalandariya Silsilla. Hazrat Najmuddin ‫دحمننت انن علننے‬
remained in Hazrat Shah Khizr Rumi’s ‫ دحمت ا علے‬Service for a period of five years engaging in the
Qalandari Practices. He attained Qalandari Status and was declared to be the Khalif e Akbar of Hazrat
Shah Khizar Rumi ‫ دحمت ا علے‬who awarded him with the Title of ‘Ghaus e Dahar’. On the orders of
his Pir, Hazrat Sahib went to Mecca Mo’azamma and engaged in ‘Mujahida’ (Hard Spiritual efforts)
and Mystical Practices for a period of fifty years. After this he engaged in ‘Sair fe Allah ‫سببلحاَنلهه لوتللعاَللىى‬
‫' ه‬
‫ل‬ ‫ل‬ ‫ل‬
(Wandering the World to Gain Spiritual Insights for the sake of Allah ‫سببلحاَنهه لوتلعاَلىى‬
‫) ه‬. Accordingly, he
traveled to Spain and China twice and Passed on Spiritual ‘Faiz’ (Beneficance) to many People.
During his travels he stayed with Hazrat Yayah Maneri ‫ دحمت ا علے‬and then Hazrat Nur Qutb e Alam
‫دحمت ا علے‬. Hazrat Najmuddin ‫ دحمت ا علے‬stayed with Hazrat Makhdum Kubra Syed Ashraf Jehangir
‫ دحمت ا علے‬until the Latter Hazrat’s Passing Away. Hazrat Najmuddin ‫ دحمت ا علے‬is often mentioned
in the Book Lataif e Ashrafi, however, the scribe has wrongly mentioned him as Hazrat Najmuddin
Ishfahani ‫دحمت ان علنے‬. After Hazrat Makhdum Kubra Syed Ashraf Jehangir ‫ دحمنت ان علنے‬Left this
World, Hazrat Najmuddin ‫ دحمت ا علے‬was Appointed to the Stations of ‘Ghaus’ and ‘Qutb ul Aqtab’ in
place of Hazrat Makhdum Kubra Syed Ashraf Jehangir ‫دحمت ا علے‬. Hazrat Najmuddin ‫دحمت ا علے‬
received Initiation into the Taifuriya, Chistiya, Qalandariya Silsillas from his Pir, Hazrat Shah Khizr
Rumi ‫دحمت ا علے‬.
Hazrat Shah Khizr Rumi ‫ دحمننت انن علننے‬was the “Source of the new derivative fraternity of
Qalandariya – Chistiya, which was especially popular in Jaunpur and other eastern Regions of present
Uttar Pradesh.6 Later on, through Hazrat Najmuddin ‫دحمت ا علے‬, the Jaunpuri branch of Qalandariya –
Chistiya became the Qadriya Shurwardiya, Chistiya Qalandariya.
Qalandar.7
A completely different Individual from all others Seekers of Allah ‫سببلحاَنلهه لوتللعاَللىى‬
‫ ه‬. They are also
known as ‘Malangs’ (Divinely Intoxicated) and ‘Nangas’ (Naked Fakirs). The Holy Qurʾān Mentions
‘The Ahl e Sufa’ (Inhabitants of The Corridor) who had taken up Residence in One Corner of The
‘Masjid e Nabvi ‫( 'ﷺ‬The Mosque of The Holy Prophet ‫ ﷺ‬in Medina Munawarra). When The Holy
Prophet ‫ ﷺ‬was taken on The Night of Ascension to the ‘Sidra tul Muntaha’ ‘One Bow Shot Length
from Allah ‫سببلحاَنلهه لوتللعاَللىى‬
‫ ه‬, They (‘Ahl e Sufa’) were Narrating The Journey’s Events as and when they
happened. Hazrat Hafiz Shirazi ‫ دحمت ا علے‬has said about these People:
‫ف کامل بہ کس نہ گفت۔‬ ‫سفر خدا کہ عار ف‬
‫ورحیرتم کہ بادہ فروش از کجا شنید۔‬
The Secret Never Revealed By The Holy Prophet ‫ﷺ‬
I am amazed as to how these Wine Sellers came to Know!
Hazrat Abdullah Bin Abdul Aziz Alambardar Makki ‫رضنني انن عنننه‬, The Founder of The
Qalandariya, was one of the ‘Ahl e Sufa’. These ‘Qalandars’ come under the influence of some ‘Must
Qalandar’ (Divinely Intoxicated) before they attain the age of Puberty. They then spend their entire
lives as Stoically as possible. They show no indications of the Majesty of Religion so that People might
consider them to be Worthy of attention and respect. Their outward appearance if not worthy of disdain
is at least not even worthy of attention what to talk of attraction.
{In my case, (Sardar Taimur Hyat-Khan ‘Khak Paye Ajiz) I distinctly remember an incident
when I was but four or five years old. We were living in Murree, Pakistan in the last Cottage (Merton
Cottage) before the Forest that lay after ‘Pindi Point’. I happened to be standing in the Lawn of our

6 Trimingham 1971: 268

7 Kun Fa Yakun: Daftar Daum, Sayings of Hazrat Baba Qadir Auliya ‫دحمت ا علے‬, Vizyanagarum, South India. Hazrat
Ghaus Mohammad Obeeedullah Durrani ‫ دحمت ا علے‬Ghaus e Sarhad. Pgs 222 – 230.
Cottage, it was about 10.00 AM on a warm Summer Day. Our house was about 15 feet lower than the
Road. Suddenly I saw a Totally Naked Adult, with long flowing hair and beard, emerge from the
Forest, walking along the Road. His tread was Majestic and his Demeanor Noble, like that of a Lion.
As he came alongside me, he turned and looked straight into my eyes. His Piercing Gaze Penetrated
into my very Soul. I shall never forget that Fateful Day.}
To start with the sparks of Pathos and Empathy lie dormant within their souls, this spark is
blown into a conflagration by the attention of some Accomplished Qalandar. It assumes the role of the
Grief of Love and Separation. They fall for the Tragic Story of Hazrat Hussein's ‫ رضي ا عنه‬Persecution
and subsequent Martyrdom. This deep and all pervading Love and Empathy leads them to Allah ‫سببلحاَنلهه‬ ‫ه‬
‫ل‬ ‫ل‬
‫لوتلعاَلىى‬. Whereas in other Silsilahs, Love leads to ever increasing desire of the Beloved and results in
dissatisfaction with this World’s Life, but here, The Qalandars do not experience Darkness but they get
no food for the Soul except their own Heart’s Blood.
In every other Sillsila or even many of the other Religion’s Mysticism, The Seeker Dives into
their own Selves to reach the Highest Pinnacle of Spiritual Awareness. However, in The Qalandariya
Tareeka, The Grief For Hazrat Hussein ‫ رضي ا عنه‬and The Door of Hazrat Ali ibn Abi Talib ‫كرم ا ووجهو‬,
to The Divine ‘Nur’ (Light) of The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia ‫ ﷺ‬is
that Path which belongs Only to the Realm of The ‘Batin’ (the Inward Self of the Individual. In a wider
sense, it is the Inner Meaning or Reality behind all Existence) and has no conecction what so ever with
The ‘Zahir’ (The Outward. The World of Form). They remain engrossed with the Heart Rending Grief
of Hazrat Hussein ‫ رضي ا عنه‬in the Heart and ‘Ali, Ali’ ‫ كرم ا ووجهو‬on the Lips and Eyes Ever Seeking
the Vision of The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia ‫ ﷺ‬. This Persuasion is so
Intense that the Qalandar has absolutely no Recourse or even a Single Breath or Moment to Spare for
aught else. Here The ‘Zahir’ and ‘Batin’ Merge into One. Since the ‘Zahir’ is only a ‘Four’ Day Visitor
in The World, then why bother a Jot about it? Since The ‘Batin’ is Ever Lasting, The Qalandars Resolve
to Devote every Single Moment to Preserving it. The Spiritual Attention of a Qalandar is Able to Divert
an Individual to the ‘Batin’ over the ‘Zahir’ in a Single Instant. However, it is an Extremely Delicate
Matter to Travel This Path, it can be likened to Walking on the Sharp Edge of a Sword. The Qalandar is
neither Dead Nor Alive. Every Breath is a ‘Fana’ (8Die before you Die – The Holy Prophet Hazrat
Syedna Mohammad Imam, al Ambia ‫ ﷺ‬. The death before death. Not physical death but inner death.
Annihilation of self. Everything in You that is anything dies. Your ego, your desires, your identity, your
wishes, your aspirations, your ideologies. Everything) and a ‘Baqa’ (Rebirth. When everything You
think You are, has died, you are empty). From this emptiness, Oneness can be born. From darkness
comes light. For the light of Allah to be lit inside of you, you have to first die and become null and
void, like the darkness of the universe. For out of the darkness, God said: Let there be light, and there
was light.9 The Qalandar is Both ‘In’ This World and ‘In’ The Hereafter, at the same Time The Qalandar
is Neither ‘Here’ Nor ‘There! When A Person is Completely Cut Off from This World, He/ She
Becomes a Embodiement of ‘Haq’ (The Ultimate Truth) and this is True for All Sillsilas, though the
Paths are Different. In the other Sillsilas, The ‘Salik’ (Seeker of Spiritualism) becomes The ‘Beloved’
through the Intensity of Love. For the Qalandars, The Path Leads to becoming a “Lover’, Distraught
and Distracted with Faced with Destruction and Dissapointment. Though it is True that Such a ‘Lover’
can Accomplish all that even the most Accomplished ‘Salik’ cannot!
All those Individuals who have a Surfiet of Loving Nature and Adhere to the ‘Sunnah’,
Gradually take on the Attributes of The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia
‫ ﷺ‬. Where The ‘Salik’ attains Respect, The Qalandar earns The Punishment of Stoning!
It is said that in Pakistan, The Qalandars begin their Journey from The Shrine of Hazrat Baba
Farid ‫ دحمت ا علے‬in Pakpattan Sharif, leading on to Sehwan Sharif, The Shrine of Hazrat Lal Shahbaz

8 Talib Ba, Sufi Disciple (Murid).

9 Genesis 1:3
Qalandar ‫ دحمت ا علے‬on to Mungopir and then Culminates in Lahut La Muqam and back again. The
‘Pul Sirat’s’ (The bridge over Hell. It is mentioned in the Quran, in Surah Maryam, Chapter 19 verse
71: "Not one of you but will pass over it: this is, with thy Lord, a Decree which must be accomplished."
Sahih Bukhari Volume 9, Book 93, Number 532B: Narrated Abu Sa'id Al Khudri:
..... Then the bridge will be laid across Hell." We, the companions of the Prophet ‫ ﷺ‬said, "O Allah's
‫ ه‬Apostle ‫ !ﷺ‬What is the bridge?' He said, "It is a slippery (bridge) on which there are
‫سببلحاَنلهه لوتللعاَللىى‬
clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns
with bent ends. Such a thorny seed is found in Najd and is called As Sa'dan. Some of the believers will
cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast
horses or she-camels. So some will be safe without any harm; some will be safe after receiving some
scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over
the bridge).".....
c) Sahih Muslim-Book 001, Number 0353:
It is narrated on the authority of Abu Sa'id al Khudri:......Abu Sa'id said: I have come to know
that the bridge would be thinner even than the hair and sharper than the sword;......
Those who are frequent in making their ‘Wuzu’ (Ablution) will have a light proceeding them
which others will wish to share to see their way across the bridge.
Those who did not submit themselves to the Lord of the Worlds.........will fall off this bridge into
the depths of hellfire.
Prefer the next world to this world and choose submission and obedience to Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ه‬
over rebellion and "freedom" of desires – attain the final abode, ‘Jannah’ (Paradise).
Dua for having ‘Nur’ and protection while crossing this Bridge:
Surah at Tahrim (Ayat 8-last part)
‫ك قعلقىى ككلل قشييءء ققفديِرر‬ ‫قربنقنا أقيتفميم لققنا كنوُقرقنا قوايغففير لققنا إفنن ق‬
"Our Rabb! Perfect our light for us and grant us forgiveness, for You have power over all things."
May Allah save us all. Aameen10). The number of Dangers; Pit Falls; Trials and Battles can only be
Carried out by A Lion of Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ ه‬. A Lion is Unaffected, Uncaring, Not that he relies upon his
Strength rather he is ‘Must’ (‘Inebriated’) and it is this ‘Inebriation’ that provides success in Crossing
the ‘Pul Sirat’s’ and ‘Powers of Darkness’. This Inebriation arises from The ‘Zikr’ (‘Remembrance’) of
‘Pas Anfas ’ (Guarding The Breath or Secret/ Silent Zikr of ‘Kalima e Taiyyaba’ (Litany of Affirmation
in Belief for a Muslim), and The Support of Hazrat Ali ibn Abi Talib ‫ كرم ا ووجهو‬with The Blessings of
The ‘Panjtan Pak’ (Āl al ʿAbā (‫ )آل العبا‬or Ahl al Kisāʾ (‫)اهل الكساء‬, in Persian/Urdu: Panjtan Pāk (‫پنجتن‬
‫ )پاک‬is an Islamic term, literally meaning The people of the cloak, that refers to the five purified and
exalted souls that include the excellencies the Messenger ‫ ﷺ‬of Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ ه‬, Syedunā Imām
ʿAlī al-Murtazā ‫كرم ا ووجهو‬, Syedah Fāṭima az Zahrāʾ َ‫رضي ا تعاَلىﯽعنها‬, and their two sons Hazrat Imām
Hassan ‫ رضي ان عننه‬and Hazrat Imām Hussain ‫رضني ان عننه‬. Although the household of the Prophet
includes many other dignitaries, these five figures are given special regards by virtue of the following
Ḥadīth:
‫ت قعائفقشةك قخقرقج الننبفيي صلى ا علیه وسلم قغقداةة قوقعلقيیفه فميرطر كمقرنحرل فمين قشيعءر أقيسقوُقد فققجاقء ايلقحقسكن يبكن قعلفيي فقأ قيدقخلقهك ثكنم قجفاقء ايلكحقسففيیكن فقففقدقخقل‬ ‫ققالق ي‬
{‫طفهیةرا‬ ‫طهلقرككيم تق ي‬ ‫ت قويِك ق‬ ‫ي‬
‫ی‬ ‫ب‬‫ل‬‫ي‬ ‫ا‬ ‫ل‬ ‫ي‬
‫ه‬ ‫ق‬ ‫أ‬ ‫س‬ ‫ج‬‫ي‬
‫ك فك ف ق ق ك ل ق ق ق ف‬ ‫ر‬ ‫ال‬ ‫م‬ ‫ك‬
‫ك‬ ‫ي‬
‫ن‬ ‫ع‬ ‫ب‬ ‫ه‬ ‫ي‬
‫ذ‬ ‫ی‬‫ل‬ ‫ن‬
‫ا‬ ‫ك‬
‫د‬ ِ‫ري‬ ِ‫ي‬ ‫ما‬‫ن‬ ‫ن‬‫إ‬
‫ك ن ق ف ق ك ف‬} ‫ل‬ ‫ق‬
‫قا‬ ‫م‬‫ك‬ ‫ث‬ ‫ه‬‫ق‬ ‫ل‬ ‫ق‬
‫خ‬ ‫ي‬
‫د‬ ‫ق‬ ‫أ‬‫ق‬ ‫ف‬ ‫ي‬ ‫ل‬ ‫ع‬ ‫ء‬ ‫جا‬ ‫م‬
‫ق ن ق ق قف ي‬‫ك‬ ‫ث‬ ‫ها‬‫ق‬ ‫ل‬‫خ‬‫ق‬ ‫ي‬
‫د‬ ‫ق‬ ‫أ‬‫ق‬ ‫ف‬ ‫ك‬ ‫ة‬ ‫م‬ ‫ط‬
‫ف ق‬ ‫ق‬
‫فا‬ ‫ي‬
‫ت‬ ‫ء‬ ‫ك‬
‫قمقعهك ن ق ق‬
‫جا‬ ‫م‬ ‫ث‬
ʿAʾisha َ‫ رضي ا تعاَلىﯽعنها‬reported that Allah’s ‫سببلحاَنلهه لوتللعناَللىى‬ ‫ ه‬Apostle ‫ ﷺ‬went out one Morning wearing a
striped cloak of the black camel’s hair that there came Hassan ‫ رضي ا عنه‬bin ʿAlī ‫كرم ا ووجهو‬. He
wrapped him under it; then came Hussain ‫ رضي ا عنه‬and he wrapped him under it along with the other
one (Hassan ‫)رضي ا عنه‬. Then came Fatima َ‫ رضي ا تعاَلىﯽعنها‬and he took her under it, then came ʿAlī ‫كرم‬
‫ ا ووجهو‬and he also took him under it and then said:

10 https://www.facebook.com/DuasFromTheNobleQuran/posts/pul-sirat-the-bridge-over-hell-it-is-mentioned-in-the-quran-
in-surah-maryam-chap/460020607429761/
 “Allah ‫سببلحاَنلهه لوتللعنناَللىى‬ ‫ ه‬only desires to take away any uncleanliness from you, O people of the
household, and purify you (thorough purifying).”11
There are other Ḥadīth as well in the Sunni literature that refer specifically to these five noble
souls. Following Ḥadīth mentions their virtues.
.”‫ب لفقمين قحاقريبتكيم قوقسيلرم لفقمين قسالقيمتكيم‬
‫اف صلى ا علیه وسلم ققاقل لفقعلفيي قوقفافطقمةق قوايلقحقسفن قوايلكحقسيیفن “أققنا قحير ر‬ ‫َ أقنن قركسوُقل ن‬،‫قعين قزييِفد يبفن أقيرقققم‬
Narrated Zaid bin Arqam that the Messenger ‫ ﷺ‬of Allah ‫سببلحاَنلهه لوتللعاَلىى‬ ‫ل‬ ‫ ه‬said to ʿAlī ‫كرم ا ووجهو‬, Hazrat
Bibi Fāṭima َ‫رضنني انن تعاَلىﯽعنهننا‬, Al Ḥassan ‫ رضي ا عننه‬and Al Hussain ‫رضني ان عننه‬: “I am at war with
whoever makes war with you, and peace for whoever makes peace with you.”.12).
The Qalandar’s ‘Chillum’(Hubble Bubble) and ‘Sulfi’ (Pipe) are also strange, The Qalandar
draws in his breath and breathes out a Flame. If ‘Haq’ (The Ultimate Truth) were to be drawn in like
manner it would be similar to this ‘Dum’ (Breath) of the Qalandars. When the Qalandar draws in his
breath and breathes out the smoke it is like unto ‘‫( ’فانفحت فی الروح‬I was in the Spirit) and it is the
Bismillah as it is from here that all else began. From Naught to Existence, from The Beginning to
Creation, The ‘Kun Fa Yakun’ (“Be and it Was”). Now a days it is Fashionable to Read a Qurʾānic
Verse and Blow into some Water or merely to Blow upon someone who is unwell. It definitely has
some efficacy, however ‘Kun Fa Yakun’ is something else! It is only available to those whose every
Breath is a ‘Fana’ (Death before Death) and ‘Baqa’ (Rebirth). This is not sleight of hand of Negation
and Affirmation by either disappearing yourself or a Mosque, with The Negation ‘La Ilaha’ (None
Worthy of Worship) and reappearing with ‘Ill Lillah’ (But Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫) ه‬, rather it is something all
together different, it is the ‘Station’ where there is no ‘Kalima’ or Religion, It is where there is Only
The essential ‘Zaat’ (Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫) ه‬. This is Called ‘Ahadiyat’ (Supreme Unity) and this is The
Paradise of The Qalandars. If there is Being It is This and Only This, In other Words Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ه‬
Awareness, He is Inebriated who has no awareness of Self!
The True Manner of Saying ‫ بسم ا‬is known only to The Qalandars because ‫بسم ا من عاَرف باَل‬
‫ لکن من ا‬The ‘Arif Billah’s’ (Gnostic of Allah ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ بسم ا ) ه‬is the ‘Kun’ of ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ا ه‬. To
Ponder on the Letters of The ‘Bismillah’ and to go into it’s various Meanings might be a Literary
Discipline, otherwise The ‫ بسم انن‬consists neither of Letters Nor it it a Compound of Letters; it’s
expression is as a Sound which has no Link with The Voice, it is like a ‘Look’ or Glance that occurs by
itself. It has Nothing Before it and Nothing after, It has No Cause; No Beginning and No Culmination!
It is Unto Itself! Whether it Descends Upon the Plane Of Existence to have whatever Affects or if it is
on the Basis of Creation or the Glory of The Lord ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ ه‬. t s The Beauty of a Qalandar’s attitude
with which He Says ‫َبسم ا‬، ‫ بسم ا‬Before every Deed or Expression and The Beauty of His Stating
‫ ى ل الىہ امل ا مرشد پاک محممد الرسوُل ا قلندر پاک۔‬It is this Unaffected Beauty that The Qalandar is the Epitome
of Name of ‫سببلحاَنلهه لوتللعاَللىى‬ ‫ا ه‬. It is The Qalandar who is the Result of ‘Unified Existence’,even a single
Attribute is in Conflict with His Entirety. He is The Epitome of ‘Jamma Al Jamma’ (Unified
Collectivism)!

11 Ṣaḥīḥ al-Muslim, chapter on merits of Ahl al-Bayt

12 Jāmiʿ at-Tirmidhī, Kitāb al Manāqib