Makhdum-Ul-Mulk Sheikh Sharfuddîn Ahmed Maneri of Biharsharif

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Sharfuddîn Ahmed Maneri of Biharsharif</a>

Mediviel history of Inian sub-cotinent is well connected with mystical events by Arabian origin sufi
saints of India. One of India's most prominent Sufi saints, Sheikh Sharafuddin Ahmad Yahya
Maneri, is called Makhdoom-ul-Mulk for his spiritual status. An overpowering urge to shun
material comforts drove Sheikh Ahmed son of Yahya Maneri into the forest of Behiea (about 15
miles west of Maner in north India). After a few years he returned home only to go back to the
forest, this time in Rajgir (about 75 miles east of Maner). A hot spring, near to a place where he
often prayed in Rajgir, is named Mukhdoom Kund, to perpetuate his memory. After having spent
at least 30 years in the forests and living on herbs and fruits Sheikh Ahmaed finally took abode at
Bihar Sharif. On hearing his reputation as a saint, the Emperor of Delhi Sultan Muhammad
Tughlaq had a Khanqah built for him. At the Khanqah the Sheikh taught and trained disciples in
Sufism ? tasawwuf. Sheikh Sharafuddin Ahmed Maneri devoted his entire long life to teaching
and writing. The collection of his letters (maktoobat) and sermons (Malfoozat) received wide
acclaim. His maktubat-e-Sadee translated into English by Paul Jackson is regarded as a 'working
manual' amongst the highest in Sufi circles.
Shaikh Sharfud-dîn was the son of Shaikh Yahiâ maneri bin Taj Faqeeh from Al-Khaleel
(Palestine). His birthplace is Maner sharif (1), a village near Patnâ in Behâr province of
India(Ancient Bihar was a part of Magadh empire and British rule included it in Bengal
presidency).
A love of knowledge and the religious life, and signs of spiritual greatness, were found in him from
his early childhood.
A strange Being was once seen by the cradle of the baby. The mother, frightened, reported the
matter to her father, Shahâb-ud-dîn Peer Jagjot (2) prince of Kashghar at that time, and a great
saint too. The latter consoled her, saying that the mysterious Presence was no less a Being than
the Prophet Khedhr (3) Himself, and that the baby was expected to be a man of great spiritual
advancement. He acquired traditional knowledge of Arabic, Persian, logic, philosophy and religion
under Ashraf-ud-dîn Abu Towama Bokharaei (4) in Sonargaon near Narainganj present Dhaka, a
famous professor of those days. He first refused to marry, but had to yield when, being ill, he was
advised by the physician to take to marriage as the remedy for his disease. He married with his
teachers daughter BiBi Badaam. He left home after the birth of a son, named Zakiuddin (5) in
1289.
In search of a spiritual guide he travelled to many places including Khanqah of Hazrat
Nizamuddin Aulia of Dehli, and was at last initiated (at or near Delhî ) by Najîb-ud-dîn Firdausî
(6). The latter made him his deputy on earth under a deed drawn twelve years earlier under the
direction of the Prophet of Islâm Himself, as declared by Najîb-ud-dîn Firdausî himself. The
Firdaws?s would have remained unknown, had Khw?jah Naj?b al-D?n not been so fortunate as
to find a disciple of the fame of Shaykh Sharaf al-D?n Ahmad ibn Yahòy? Munyar? (also known
as Maneri) 13 The master asked him to leave the place, and quitted his body shortly after. At this
stage , Sharf-ud-dîn Rahmatullahi alayh lived for many a long year in the woods of Bihiâ and the
Râjgir Hills (7). Shaykh chose to do ascetic exercises in the lonely Rajgir hills of Bihar, where
Buddhist monks and Hindu sages loved to establish their hermitages. He would go to Bihar Sharif
near Patna each Friday for congregational prayers, returning to the Rajgir forest afterward. Later,
in 782/1381, he was forced to settle down in Bihar Sharif (now the HQ of Nalanda district), where
he lived throughout the greater part of the reign of Muhòammad ibn Tughluq. 14 His teachings
are embodied in several collections of his letters to his disciples, both 'ulam?' and Sufis. He also
wrote to the state dignitaries and even to F?r?z Tughluq. One of the collections comprising one
hundred letters was compiled in 747/1346-47, and the other, containing 151 letters, was compiled
in 769/1367-68. 15 His Malf?zò?t (Discourses) were also compiled and give an authentic picture
of his spiritual contributions to his contemporaries and to posterity. Through Quranic verses, ah?
d?th, anecdotes and parables from classical Sufi works, he discussed the religious and spiritual
duties of Islam and the social and ethical responsibilities of Muslims in a vocabulary enriched by
his own contemplative vision of the realities of things. Frequently quoting the Quranic verse
"Despair not of the mercy of Allah" ( 39: 53), he used to affirm that the divine fire consumed the
root of despondency and the young shoots of desperation. Mystical knowledge was the seed of
love .
In his later days he adopted BihârSharif (now a subdivisional town in Nalanda) as his residence,
at the request of some of his friends and disciples. He died on Thursday, the 6th of Shawwâl, 782
Hijra, in the opening years of the I5th Century A. D. Hazrat Sultan Sayyad Makhdoom Ashraf
Jahangir Semnani (8) Rahmatullahi alayh had known this beforehand by revelation (Kashf). The
funeral prayer was said according to the will of this departed saint. At night in the khanqah,
Hadrat Makhdoom Ashraf Rahmatullahi alayh, had a glimpse of Hadrat Makhdoom Sharfud-dîn
Bihari who gave him his khirqah-(a cloak like patched garment). The titular names of Shaikh
Sharfud-dîn are Makh-dûm-uI-MuIk, 'Master of the Kingdom or the World' , Sharfa Bihari ;
Makhdum-e- Jahan. He was equally proficient in secular learning and esoteric Knowledge, and
possessed superhuman powers. His tomb at Bihârsharif is still resorted to as a place of sanctity
by a large number of devout Muslims.

Geneology of Sheikh Makhdoom Sharfuddin ibn Yahya Maneri,

the poineer of Khanqah Bihar Sharif NALANDA INDIA
Hazrat Abdul Mutallib Hashemi the Grandfather of Prophet Muhammad (PBU)
Abu Talib Prophet Muhammad Zubair Hashemi
Hazrat Ali Fatima Zahra Imam Abuzar
Imam Hussain Abu Massood
Hazrat Imam Ali Zayn Al Abidin Abu Deen
Imam Muhammad Baqar Abu Sahme
Imam Jafar as-Sadiq Abul Lais
Seyed Ismaeil (Brother of Imam Musa al-Kazim) Abu Dahr
Seyed Ishaque (Cousin ofHazrat Imam Ali Reza) Abu Saem
Syed Qutubuddin? Syed Ruknuddin Abul Qassem
Syed Dawood? Syed Hamza Abulfath
Syed Moosa?Seyed Qassem Ahmad Saeed
Seyed Hassn? Seyed Yousuf Mohammad Ali
Syed Nasiruddin Abu Bakr
Syed Shah Ahmad Taj Faqeeh(From AlKhaleelConquered Bihar)
Sultan Shah Mahmood (King of Kashghar) Sheikh Israeel
Syed Shahbuddin Pir Jagjot(Murid of Shahabuddin Suhrawardi) Sheikh Yahya Maneri Bibi
Razieh daughter of Pir Jagjot & mother of Sheikh Makhdoom Sharfuddin. Bibi Badaam daughter
of Abu Towama Bokhari(d.1303)wife of Sheikh Makhdoom Sharfuddin

Sample of His Writings (Translated . from the Persian by Baijnath Singh )

THE ORIGIN OF THEOSOPHY
The institution of Theosophy (Tasavvuf) is ancient. It has been practised by the Prophets and the
Saints. As evil impulses predominate in the world, the Theosophist (Sûfî) is looked down upon by
men. The Theosophist is one who has lost the self, exists in the True One, is beyond the reach of
the lower nature, and is at one with Truth. A Theosophical student (mutasavvif) is he who seeks
to become a Theosophist through asceticism and purification, and disciplines himself in the ways
of the Theosophist.
The Prophet had a place in his mosque set apart to discourse privately with his elect companions,
who trod the Path. There were senior disciples such as Abubakar, Omar, Osman, Ali and
Salmân; and mediocre ones, such as Belal and others. The Arab chiefs and his ordinary
companions were not admitted there. The elect companions were about 70 in number. When the
Prophet wished to show his special regard to a particular companion(Sûfî ), he favoured him with
a piece of his garment (N. B. The word Sûfî may be derived either from Safâ, purity, or from Sûf,
woolen dress.? Translator: Baij Nath Singh (10) )
The first Theosophist was Adam, and the last Mohammad; and Theosophy has continued
amongst the followers of Mohammad. ? Letter 22.from Maktoobat-e-sadee Makhdoom
Sharfuddin Maneri [Page 37]

Books :
(1.) Maktûbât-i-Sadî, a 'Series of a Hundred Letters' (or rather essays on definite subjects)
addressed to his disciple Qâzî Shams-ud-dîn in 747 Hijra.
(2.) Maktûbât-i-Bist-o-hasht, a 'Series of 28 Letters', being replies to the correspondence of his
senior disciple, Mozaffar, the prince of Balkh.
(3.) Fawâed-i-Ruknî, a number of brief Notes prepared for the use of his disciple Rukn-ud-dîn.

His descendants:
Barekah getting married to Seyed Wahiduddin Chilleh Kash Mashadi Razavi(18th from Prophet)
son of Syed Allauddin Dehlvi, a direct decendant of Hazrat Imam Askari(11th).He was nephew
(KhaharZade) & follower of Hazrat Najibuddin Firdousi. Hazrat Alimuddin Firdousi son of Bibi
Barekah & Seyed Wahiduddin was grand father of Seyed Shah Mohammad Bheeka (21st) S/o
Imamuddin) 22. Seyed Shah Mohammad Bheeka(Sajjada Nashin From Hazrat Muzaffar Balkhi
spiritual chain after 130 years ) ?23. Seyed Shah Jalal ?24. Seyed Shah Akhond?25. Seyed
Shah Mohammad?26. Seyed Shah Ahmad Ferdousi? 27. Diwan Seyed Shah Ali Firdousi? 28.
Seyed Shah Abdussalam?29. Seyed Shah Zakiuddin Firdousi ?30. Seyed Shah Wajihuddin?31.
Seyed Badiuddin Firdousi ?32. Seyed Shah Waliullah Firdousi?33. Seyed Shah Amiruddin
Firdousi ?34. Seyed Shah Amin Ahmad Firdousi (Janab Huzur died 1903) & Seyed Shah Hakim
Mohammad Ilyas Firdousi Yaas Bihari 35th (1876-1960) grand father of Seyed Manzar Hussain
Akbar ( Born 1951 in Bihar From Zahida Khatoon Firdousi, Dhaka 1952-1971

Foot notes:
(1) Maner
Centuries ago it was situated on the confluence of the rivers Ganga and Son, and river Saryu
joined it from the north. The remains of an old time fortress on the bank of the channel of the Son
reminds one that Maner was a strategic point in ancient times. It appears as if it were the western
gate of Patliputra in the Mauryan times. It is famous for its Bari and Chhoti Dargah, sacred to the
memory of the Sufi Saint Hazrat Yahya father of Makhdoom Sharaf al-D?n Maneri of the 13th
century and Daulat Shah Maneri of 16th Century. Hazarat Makhdoom Yahya Maneri was a
famous Indian Sufi saint of 13th century. His tomb lies in a Masjid, located in Maner, 29 Km from
Patna, Bihar, India. The sacred shrine is locally known as Bari (meaning big) and Choti (meaning
small) Dargah. Like several other shrines of Sufi saints, Hazarat Makhdoom Yahya Maneri is
revered both by Muslims as well as by Hindus. This shrine has remained a place of pilgrimage
since very old time, and Sikandar Lodi and the Mughal emperor Babar (1520-1530) had also
visited the shrine. This is the most secred Muslim shrine in Bihar.
(2) Peer Jagjot : Shahâb-ud-dîn Peer Jagjot (2) prince of Kashghar at that time, and a great saint
too. The maternal grand- father of Shaikh Ahmad Charmposh whose tomb is in Amber SHARIF,
FATHER OF Bibi Kamal of KAAKO and father of Bibi Razia( Barhi Bua) was Shahabud-Din
Suhrawardi (prince of Kashghar;) better known as Pir Jagjaut whose tomb is at Jithuli Sharif near
Patna a disciple of Abu Hafs Omar Suhrawardi of Khorasan (Ref: Sirat-e-Firoz Shahi and Fawaid-
e-Rukniya.)
(3) Khezar (Khedhr) (A mysterious Personage, according to some, a Prophet; according to
others, a Walî 'Friend of God'. He is supposed to be an Immortal Being, an invisible Teacher and
Helper of Mankind. Moses was sent by God to seek His instruction.(AlQuran ; Kahf,18 : 66-85)
'Khezar' literally means 'green', a metaphorical expression for auspiciousness, blessedness,
wholesomeness, and fertility.)
(4) Abu Towama Bokharaei; A famous professor of those days scolar in Islamic studies, Arabaic
Persian, logic and philosiphy; who was migrated from Bokhara to DELHI, then exiled by Afghan
ruler to Sunargaon (Narayanganj), near modern Dacca in Bengal.. Hazrat Makhdoom Sharaf al-
D?n Maneri, studied under him until his own father's death in 690/ 1291. Hazrat Makhdoom
Sharaf al-D?n Maneri married with his teachers daughter BiBi Badaam..
5, Zaki'ud-Din, Makhdum (14th Century)
Zaki'ud-Din was a leading Sufi saint. His early education was completed at home. He was
married to the daughter of Syed Hussain of Munayr. The wife of Makhdum Zaki spent the greater
part of her life at Munayr. Makhdum Zaki had only one daughter, named Bibi Barkah, at whose
birth Makhdum Zaki died at Shakerdih near Suri in the district of Birbhum, West Bengal. After a
few days, his wife also died; both were buried at Shakerdih, known as Makhdum Nagar. Bibi
Barkah, a baby at the time of her parent's death, was sent to the house of Makhdum Jahan at
Manayr Sharif, who handed over her grand-daughter to his beloved mother, who was popularly
known as 'Bari Bua' (Bibi Razia). The grand daughter and only offspring from the house of
Makhdum Jahan Bibi Barkah was brought up and educated with great care; and having attained
maturity she was married to Hazard Alaud-Din of Jhansi, who was the nephew of Khwaja
Najibud-Din Firdause.(6)
6. Khw?jah Naj?b al-D?n Firdaws? was the disciple of Khw?jah Badr al-D?n Samarqand?
Firdaws? the fouder of Firdowsia branch in Delhi. Firdowsia branch is an offshoot of Suhrawardia
through Kubrawia. Shaykh Najm al-D?n Kubr? ( 540/1145-618/1221), the founder of the Kubraw?
Order, was the disciple of Shaykh Ism?'?l Qa?r? (d. 589/ 1193) of Khuzistan and Shaykh 'Amm?r
ibn Y?sir al-Bidl?s? (d. 597/ 1200), who in their turn were disciples of Shaykh Abu'l-Naj?b
Suhraward? .A galaxy of eminent Sufis flocked to Kubr? as disciples and a number of branches
of his order spread to Baghdad, Khurasan, and India. One of Kubr?'s eminent disciples, Shaykh
Sayf al-D?n B?kharz? (d. 658/ 1260) ordered his disciple, Khw?jah Badr al-D?n Samarqand?
Firdaws? to settle in Delhi. Ref: 6 S.H. Askari, Islam and Muslims in Medieval Bihar (Patna:
Khuda Baksh Oriental Public Library, 1992), pp. 228-97.
7. Rajgir hills, lying in central regions of the Indian state of Bihar, are two parallel ridges extending
around 65 km. The highest point in the hills rise to an altitude of 388 meters, but mostly the hills
are around 300 meters high. Between these two ridges lie a number of places of historical
importance, dating from the period of the Mahabharata, Gautam Buddha, Mahavira, Mauryas and
the Guptas.Currently, Rajgir is the most famous place of the area. Rajgir is a city and a notified
area in Nalanda district in the Indian state of Bihar. The city of Rajgir (ancient Rajagriha or R?jag?
ha; Pali: R?jagaha) was the first capital of the kingdom of Magadha, a state that would eventually
evolve into the Mauryan Empire. Its date of origin is unknown, although ceramics dating to about
1000 BC have been found in the city.One may visit Rajgir from Patna. Rajgir is connected to
Patna via Bakhtiarpur by rail and road to Bakhtiarpur and NH 31 towards south to reach Bihar
Sharif Indian Railways run trains directly from Rajgir to Kolkata and New Delhi.(Ref: Wikipedia)
8. The spiritual attraction of Hadrat Makhdoom Ashraf Jahangir Semnani, was so great that he
didnt stay at any particular place for too long, rather striving to journey on towards his destined
goal. This journey took him through large rivers, mountains and deserts, encountering many
difficulties on the way. When Hadrat Ala al-Haq Wadeen Rahmatullahi alayh, arrived at Bihar,
Hadrat Makhdoom Sharfuddin Yahya Muneri Rahmatullahi alayh, had passed away the same
day. Before his death, he willed that his funeral prayer would be performed by a Sayyad who was
Hassani and Hussayni - noble on both sides (that is -najibut tarfain), a Hafiz with seven Qiriats
and a deserter of throne who would be coming westwards. Hadrat Sultan Sayyad Makhdoom
Ashraf Rahmatullahi alayh had known this beforehand by revelation (Kashf). The funeral prayer
was said according to the will of this departed saint. At night in the khanqah, Hadrat Makhdoom
Ashraf Rahmatullahi alayh, had a glimpse of Hadrat Makhdoon Sharfuddin Bihari who gave him
his khirqah-(a cloak like patched garment). The khadim (keeper) of the shrine kept the garment
until it was decided it would come onto the rightful owner if he asked for it by stretching his hands.
With the khirqah placed on the shrine and everyone present stretching out to receive it that is until
Hadrat Makhdoom Ashraf Rahmatullahi alayh, stretched out his hands and immediately the
garment came onto his hands. He put on the khirqah and lost himself in a world of ecstasy and
said the following words : " Mora Bar Sar Chun Bowad Az Lutf Asrar
Bar Aamad Raast Mara Khirqah Dar bar"
'The worldly crown has been on my head,but the kindness of his cloak will suit better on my body'
(Ref. . Askari, S.H. "New Light on Rajah Ganesh and Sultan Ibrahim Sharqi of Jaunpur from
Contemporary Correspondence of Two Muslim Saints" . Letters of Shaikh Nur Qutb-i 'Alam and
Ashraf Jahangir Simnani, Shaikh Ashraf Jahangir. Makt?b?t-i ashraf?. Persian MS. Aligarh
Muslim University History Department, Aligarh. MS. No. 27. Copy in the British Library, London.
Or. MS. No. 267

9. His Tomb Badhi Dargah (Bihar Sharif, Nalanda): In Bihar Sharif , Nalanda the Tomb of
SHARFUDDÎN Yahya Maneri lies in a mosque to the east of a large tank, with masonry walls and
ghats, and pillared porticos, which is connected with the old bed of the Son by a tunnel, 400 feet
long. The tomb is situated in an enclosure half filled with graves and ancient tress, on the north
and west of which are three domed mosque and some quaint little cloisters build by Ibrahim
Khan. It has been from a very early date, a place of pilgrimage being visited among others by
Sikandar Lodi and Emperor Babar (1520-30). It is one of the most popular mausoleums in
eastern India for pilgrimages This is headquarters of Nalanda district , 30 kms South of
Bakhtiarpur on Indian National Highway NH-31. This is also a railhead on the Bakhtiarpur Rajgir
branch line of the Eastern Indian Railway. This town is known as Bihar Sharif, owing to its many
Muslim tombs that still retain traces of its former importance as a Muslim pilgrimage. The tomb of
Makhdum Shah Sharf ud-din, also called Makhdum-ul-Mulk, died here in 1379; the inscription
over the entrance shows that his tomb was built in 1569. This tomb, which stands on the south
bank of the river, is held in great veneration by the local Mohammedans, who assemble here on
the 5th day of Shawwal (Lunar month of EidulFitr) to celebrate the anniversary of his death.
Dargah (Shrine 9 ) of the Firdausi Sufi scholar and saint, Makhdum Sahib Sharaf ud-din Maneri,
located in Bihar Sharif receives little press, even during the time of major festival events. It is
often characterized by Biharis and others (the servants or khadim log of the shrine themselves,
but also local residents Hindus & non-muslims)

References:
1. Ansari, 'Abd al-Samad. Akhb?r al-as?fiy?. Khuda Bakhsh Library, Patna. Persian MS. No. 188.
Compiled 1645.

2. Barani, Zia al-Din. T?r?kh-i F?r?z Sh?h?. Edited by Saiyid Ahmad Khan. Calcutta: Asiatic
Society of Bengal, 1862. Extracts in The History of India as Told by Its Own Historians, translated
and edited by H. M. Elliot and John Dowson, 3: 93?268. 8 vols. Allahabad: Kitab Mahal, 1964.

3. Firdausi, Shaikh Shu'aib. Man?qib al-as?fiy?. Calcutta: Nur al-Afaq, 1895.

4. Firishta, Muhammad Qasim. T?r?kh-i Firishta. 2 vols. Lucknow: Nawal Kishor, 1864?65.
Translated by John Briggs under the title History of the Rise of the Mahomedan Power in India. 4
vols. London, 1829. Reprint. 3 vols. Calcutta: Editions Indian, 1966.

5. Hujwiri, 'Ali b.'Uthman al-Jullabi al-. The Kashf al-Mah?j?b: The Oldest Persian Treatise on
Sufiism. Translated by Reynold A. Nicholson. 1911. 2d ed. 1936. Reprint. London: Luzac, 1970
Patna: K. P. Jayaswal Research Institute, 1973.
6. Rajgiri, Imam al-Din. Man?hij al-shat?t??r. Khuda Bakhsh Library, Patna. 2 vols. Persian MSS.
Nos. 1848, 1848-A

7. Ernst, Carl W. "An Indo-Persian Guide to Sufi Shrine Pilgrimage." In Manifestations of

Sainthood in Islam, edited by Grace Martin Smith and Carl W. Ernst (Istanbul: The Isis Press,
1994), pp. 43-68

8.Abul Hassan Ali Nadwi Edited and Translated by Mohiuddin Ahmad

English translation of the Maulana Nadwi's work "Tarikhi Dawat-o-Azimat
Published By Darul Ishaat , Karachi Pakistan 2008

9. Kelly Pemberton; , University of California, Berkeley ;A House of Miracles for One and All: Sufi
Shrines, Islamic Identity, and the Synthesis of (Sub-) Cultures in India Today; Annual Association
for Asian Studies Conference, Washington D.C., April 2002)

(10) Letters from a Sufi teacher

Shaikh Sharfuddîn Manerî or Makhdûm-Ul-Mulk ; transl. from the Persian by Baijnath Singh. -
revised ed. - Benares City; Londen : Theosophical Publishing House, 1987. - xi, 97 p. ; 18 cm.
ISBN 8170590450 sign.: ESO-12-2-MANE-2

11. Paul Jackson In Quest of God: Maneri's Second Collection of 150 letters ;Introduction,
Translation and Notes by Paul Jackson; The Hundred Letters of Sharafuddin Maneri.

12. Bruce Lawrence - Duke University, Professor of Islamic Studies - Author of Introduction to first
volume, "Sharafuddin Maneri: The Hundred Letters" (Classics of Western Spirituality)

13. Rizvi, A History of Sufism in India, 1:226-28.

14. Ibid., 230-31.

15. Shah Shu'ayb, Man?qib al-a?fiy?' ( Lucknow, 1287/1870) 346.

16.Rizvi, A History of Sufism in India, 1:231. Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.,
1978

17.GHOSH: P; PARTITION'S BIHARIS COMPARATIVE STUDIES OF SOUTH ASIA, AFRICA

18.Cunningham, "Report of a Tour in Bihar and Bengal in 1879?80 from Patna to Sunargaon," in
Archaeological Survey of India, Report 15 (Calcutta, 1882):

Authors:
Manzar Hossein Akbar,MD. Research Assistant