Muhibullah Allahabadi

Muhibullah Allahabadi

Muhibbullah Allahabadi"s Mausoleum
Born 1587
Near Khairabad, Sitapur, India
Died 30 July 1648
Allahabad
Nationality Indian
Other names Hazrat Shah Muhibbullah Allahabadi Quddisa Sirrohu
Occupation Sufi scholar
Known for Doctrine of Wahdat al-Wujud

Shaykh (or Shah) Muhibullah Allahabadi, or Muhibb ullah Ilahabadi (Urdu: محب اللہ الہ آبادی‎; 1587–30 July 1648) was a Sufi scholar who was active in Allahabad in northern India during the reign of the Mughul emperor Shah Jahan. He is noted as a leading proponent of the Sufi doctrine of Wahdat al-Wujud, sometimes called "Oneness of Being". Some Sufis consider that he was a saint.


Life

Shahi mosque built by Prince Dara Shikoh in Daira Shah Muhibbullah Bahadurganj, Allahabad, India

Muhibullah was born in 1587 A.D near Khairabad, Sitapur, Awadh in India.[1] He was a descendant of Fariduddin Ganjshakar.[2] His home was in Sadarpur in Awadh.[3] There he compiled a commentary in Arabic on Ibn Arabi's Fusus ul-Hikam.[4] He was initiated into the Sabiriya branch of the Chishti Order of Sufis with the help of Shaikh Abu Said Gangohi, and visited major Chishti places of pilgrimage and centers before settling in Allahabad in 1628, where he spent the rest of his life.[3][2] He was active during the reign of the Mogul emperor Shah Jahan (r. 1628–58).[5][lower-alpha 1] Muhibullah founded the Indo-Islamic literary culture in Allahabad, with his many writings on obscure Sufi topics in both Persian and Arabic.[7]

In Muhibullah's view social relationships should be guided by the unity of Being.[5] He was the preceptor of Shah Jahan's son, prince Dara Shikoh.[8] In response to an inquiry from the prince he wrote that the state should not make a distinction between Muslims and Hindus, since God did not discriminate between his creations. God had sent Muhammad as Rahmat al Alameen, mercy for all of creation, not only for Muslims.[9] Many devotees visited Muhibullah's Khanqah, including both Moslems and Hindus.[10] Muhibullah thought that mystic knowledge could be obtained from Hindus, and quoted the Hindu theory of cosmogony in a letter, but seems to have had no more than a very superficial understanding of Hindu mysticism.[4]

Muhibullah followed the teachings of Ibn Arabi (1165-1240), the great Sufi poet and mystic from Andalusia, and was himself called Shaikh-e Kabir (the great master).[8] Ibn Arabi had formulated the most advanced formulation of the Tawhid wajudi (Wahdat al-Wujud) doctrine, a fundamental Sufist doctrine. In the Sufi interpretation of the doctrine the face of God is seen everywhere, but that does not mean that everything that exists is an aspect of Divine unity.[11] Muhibullah Allahabadi strongly supported the Tawhid wajudi doctrine, and was called Sheikh Ibn Arabi II because of his depth of understanding of the doctrine.[8] Muhibullah wrote several books, most notably Taswiyah, in which he ardently defended the doctrine.[1] The doctrine was highly fashionable during Akbar's reign (1556–1605), because Sheikh Tajuddin Zakaria Ajodhini used to talk of it privately to Akbar.[8]

Muhibullah considered that the works of Ibn Arabi should not be interpreted either literally or metaphysically, and had more respect for Ibn Arabi's critics such as Shaikh Ala ud-Daula Simnani and Mir Saiyid Muhammad Gesu Daraz than for commentators who simply glossed over Ibn Arabi's work.[4] He was opposed by Mulla Mahmud Jaunpuri (of Jaunpur) and his followers who attacked Sufism in general and emphasized the importance of rational thought as opposed to dogma and mysticism.[4] Some ulama said that his views about Appearance and Reality were heretical, and Muhibullah should not be considered a Muslim.[7] A fatwa was issued for his execution, which was only averted with considerable difficulty.[12]

Muhibullah Allahabadi died on 30 July 1648.[3]

400-year-old Hujrah of Shaikh Muhibbullah Allahabadi in Bahadurganj Allahabad

Legacy

Shajra-e-Nasab Mai Aulad Muhibbullah Allahabadi Family tree

Aurangzeb (r. 1658–1707) may have suspected the orthodoxy of the doctrine of wahdat-ul wajud propounded by Shah Muhibbullah.[7] Aurangzeb threatened to burn his book in which he called Gabriel a hidden spiritual power in the Prophet rather than a winged angel.[13] It is said that Aurangzeb summoned Muhibbullah's disciple Sayyid Muhammad Qannauji, and asked him to explain how some of Muhibbullah's statements could be reconciled with Sharia. Qannauji replied that he could only explain Muhibbullah's words when he reached a similar spiritual status, which was far above his present condition. He also said that the emperor had enough fire in his kitchen and did not have to use a poor man's fire.[7]

The important shrine of Daira Shah Hujjatulla in Allahabad was founded by Muhibullah.[14] Sheikh Mohsin Fani of Kashmir, a disciple of Molla Serf, celebrated Muhibullah in one of his poems. Muhibullah had invested Mohisan Fani in the sacred costume of the Dervish.[15] Muhibullah was considered an important saint by the Sabiriya order of Sufis, founded by Alauddin Sabir Kaliyari.[16] In the early 20th century the month of Rajab was treated as a time for holiness and festivities in Allahabad, since it was not just the month of the Prophet's ascension but also the month of Muhibullah's urs.[14]

Followers

Prominent followers of Muhibullah included:

Writings

A great many of Muhibullah's letters have been preserved, including a letter from Dara Shikoh (1615–59) with a list of questions on esoteric Sufi questions, and the detailed reply from Muhibullah.[7] Surviving writings by Muhibullah include:[10]

Other surviving writings are:[13]

References

  1. ↑ The emperor Shah Jahan once asked Muhibullah to visit him, quoting the saying "Obey God and obey the Prophet and all those among you who are in command". Muhibbullah wrote a letter of polite refusal in which he said "How can one reach the third stage when one is not able to fulfill the obligations needed for the first two stages?".[6]

Sources

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