Legitimate Heir of Gausul Azam Maizbhandari

LEGITIMATE HEIR OF GAUSUL AZAM (WASI-E GAUSUL AZAM)

HAZRAT SYED DELAWOR HOSSAIN MAIZBHANDARI (QADDAS ALLAHU SIRRAHU) [1826-1906]
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Hazrat Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) was the rightful spiritual heir to the great spiritual leaders, Gausul Azam Hazrat Syed Ahmad Ullah Maizbandari (Qaddas Allahu Sirrahu) (1826-1906), the founder of the Maizbandariya Tariqa, and Hazrat Syed Golamur Rahman Maizbhandari (Qaddas Allahu Sirrahu) (1865-1937). Through the divine blessings of these two great spiritual guides, Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) emerged as the worthy successor, carrying both spiritual heritage and the responsibility of upholding the tradition of the Maizbandari Sufi order.

In the words of the devoted Faqir Farid Hossain:

"From the blossomed flower of Gaus, he is called the beloved of Golam Rahman Baba,

Lost in ecstasy, the saint remained absorbed in divine ecstasy.
Receiving grace from both sides, ‘Delawar Hossain’ devoted to Allah,
He has taken the responsibility of Maizbandar under the divine will."

It is noteworthy that Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) was both the grandson of Gausul Azam Maizbandari (Qaddas Allahu Sirrahu) and the son-in-law of Hazrat Baba Bhandari (Qaddas Allahu Sirrahu), a unique combination that enriched his spiritual legacy.

۞ Birth and Family Background ۞

Date of Birth: February 27, 1893 (Falgun 13, 1299 Bengali calendar)

Father: Syed Faizul Huq Maizbhandari (Qaddas Allahu Sirrahu) [1865-1902]

Grandfather: Gausul Azam Hazrat Mawlana Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu) (1826-1906), the founder of the Maizbandari Sufi Order.

Syed Delawor Hossain Maizbhandari was the second son of Syed Faizul Huq Maizbandari. His name was chosen by his grandfather (Hazrat Sahid Qibla) in honor of his late elder brother, Syed Mir Hasan (1891-1906). The name bestowed upon him was deeply meaningful—Delawor meaning "warrior" or "commander," and Hossain meaning "superior" or "excellent." Therefore, his full name translates to "The Excellent Commander" or "The Supreme Warrior." This name reflects his future role as a protector and preserver of the Maizbandari Sufi tradition.

As a child, Syed Delawor Hossain lost his father in 1902, and he was raised under the loving care of his grandparents. At the age of 13, he also lost his grandfather (Hazrat Sahib Qibla). His education began at the hands of his grandfather, who initiated him into the spiritual path at the age of 5. His first teacher, Maulana Aliullah from the neighboring village of Babunagar, laid the foundation for his education. Later, his maternal uncle, Maulana Hafiz Qari Tofazzal Hossain from Mirzapur, became his home tutor. Under the guidance of this great scholar, Syed Delawar Hossain mastered essential works in Arabic, Persian, and Urdu. This education had a profound and lasting impact on his life.

Syed Delawor Hossain Maizbandari continued his studies at the Mohsenia Madrasa in Chittagong in 1911, completing his studies there. During his student years, he not only excelled in religious texts but also developed a keen interest in Islamic philosophy, the Qur'an, Hadith, Fiqh, and other spiritual writings. In addition to his religious education, he regularly read Bengali newspapers and publications. Remarkably, he studied Bengali for only 17 days under his tutor, and after that, he did not formally study it. Yet, all 12 significant books he wrote on Maizbandari teachings were in Bengali.

One of the most remarkable distinctions of Wasi-e Gausul Azam Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) was his divinely entrusted role as the waṣiyy (spiritual legatee) of the revered Gausul Azam Hazrat Syed ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu), the founding Shaykh of the Maizbhandari Ṭariqa.

It is noteworthy that just as Gausul Azam Maizbhandari (Qaddas Allahu Sirrahu) openly proclaimed his Gausiyyah (divinely aided spiritual station), in like manner, Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) also publicly proclaimed his position as the wasi—the appointed spiritual inheritor. Needless to say, such a public declaration of wasayah (spiritual executorship) is a time-honored and unanimously recognized tradition within the Sufi path, holding both temporal and spiritual legitimacy. The lofty and rare bestowal of being the Wasi (spiritual legatee) of the Gause is beautifully expressed in the heartfelt songs of devoted lovers (ashiqs), imbued with reverence and longing:

“Hossain Qebla Maizbhandari — the essential flute (Kanai) of the ocean of divine love;
He who is the wasi (spiritual legatee) of the Ghawth of divine wealth — where shall we find his equal?”

- Mayna Jagat (Vol. 1), Song No. 32

۞ Marriage and Lineage (Nasab Sharif) ۞

In the year 1916 CE, at the blessed age of 23, Syed Delawor Hossain (Qaddas Allahu Sirrahu) entered into the sacred bond of matrimony with the noble and pious Syeda Sajeda Khatun, the virtuous second daughter of the Gausul Azam Bil Wirasat Qutb al-Aqtab Hazrat Syed Golamur Rahman Maizbhandari (Qaddas Allahu Sirrahu), affectionately known as Hazrat Baba Bhandari—a towering spiritual pole of his era and a radiant beacon of Divine Light.

From this sacred union, Allah Most High blessed them with eleven noble children, who continued the luminous spiritual and familial legacy:

Sons:

۩ Syed Ziaul Huq

۩۩ Syed Munirul Huq

۩۩۩ Syed Emdadul Huq

۩۩۩۩ Syed Didarul Huq

۩۩۩۩۩ Syed Shahidul Huq

Daughters:

۩ Syeda Mobasshera Begum

۩۩ Syeda Munira Begum

۩۩۩ Syeda Nazira Begum

۩۩۩۩ Syeda Rizia Begum

۩۩۩۩۩ Syeda Kamrunnesa

۩۩۩۩۩۩Syeda Nazmun Nesa

۞ Bibliography ۞

Syed Delawar Hossain Maizbhandari (Qaddas Allahu Sirrahu) not only unveiled the essential nature of the Maizbhandariya Ṭariqah, but also inaugurated a revolutionary era in spiritual authorship and publication within the Maizbhandari milieu. He authored a total of twelve works:

1. Wilayat-e-Mutlaqa (1960)

2. Biography and Miracles of Gausul Azam Maizbhandari (1967)

3. Constitution (1969)

4. Essential Principles (Tazkiyah-e-Mukhtasar), Vol. 1 (1969)

5. The Essence of Wilāyah in Global Humanity (1974)

6. A Glimpse of the Renaissance in the Region

7. Life Philosophy (Autobiographical Manuscript)

8. Statement of Protest

9. Human Civilization

10. Milad al-Nabi and Mawlid of the Ghawth

11. Muslim Rituals and Religion

12. Essential Principles (Vol. 2)

۞ Khadim al-Fuqara (the servant of the dervishes) ۞

In his personal life, Syed Delawor Hossain Maizbhandari was the very embodiment of humility. He demonstrated with rare clarity that profound strength can reside within the gentlest humility. When introducing himself, he would do so with deep modesty, referring to himself simply as Khadim al-Fuqara—the servant of the dervishes of Allah. In truth, he dedicated his entire life to serving the seekers of the Divine.

His outward appearance reflected the same ascetic simplicity. He wore a plain white kurta extending below the elbows, a white cap upon his head, wooden sandals on his feet, and a shawl suitable for both summer and winter. There was not a trace of ostentation in his attire.

This humility was not confined to his earthly life alone; it extended beyond his passing. He expressly instructed that no mausoleum be erected over his Rawdah Mubarakah (Holy Shrine). Instead, he wished to remain cradled in the lap of nature, amidst its grandeur and grace. He composed his own epitaph—an eloquent expression of his desire to reflect the simplicity and self-effacing service that defined his life.

In my view, this epitaph stands as a living mirror of his identity as Khadim al-Fuqara-a testament to a soul devoted wholly to service, cloaked in humility, and radiant with spiritual majesty.

۞ Demise (Wafat Sharif) ۞

After more than half a century of active, tireless service—masterfully balancing both worldly duties and spiritual responsibilities— Syed Delawor Hossain Maizbhandari fulfilled a sacred and historic mission: to lay a firm and enduring foundation for the Maizbhandari legacy. Through a rare synthesis of knowledge, metaphysical insight, and vibrant spiritual action, he upheld the honor (sharafat) of the Maizbhandari tradition with unwavering devotion.

On Saturday, 16 January 1982 (2 Magh 1388 Bangla calendar), at nearly 90 years of age, he breathed his last.

In accordance with his final wish, he was laid to rest beneath the open sky, in the gentle embrace of verdant nature, where wild grass sways in quiet devotion. No mausoleum was raised, for his humility transcended even death. Upon his grave was inscribed the epitaph he composed with his own hand—an intimate reflection of his soul:

‘’Your rigid form—the chalice made of mortal, earthen clay,

Your fertile flesh—a field where blooms once danced in bright array.
I’ve turned from noise to silence deep, where quiet longings stir,
And wait for you, Beloved Soul, within your bridal chamber.’’

۞ Eternal Sayings of Syed Delowar Hossain Maizbhandari (Qaddas Allahu Sirrahu) ۞

1. “To ensure a sustainable solution to food shortages in Bangladesh and to increase rice production, there is no alternative to artificial irrigation systems.”

2. “First, fulfill your responsibilities toward your family, household, and professional duties with care. Only then, if possible, devote time to the pursuit of spiritual discipline (riyazat).”

3. “Purity is a Divine attribute. If you are not clean in your actions, body and soul, dress and appearance, thoughts and intentions, and conduct and behavior—you will not attain nearness (qurb) to the Divine.”

4. “Engage in honest and lawful (halal) trade. Do not resort to corruption. Trade is a Sunnah of the Holy Prophet (PBUH).”

5. “Arrogance is a grave affliction. Strive to purify yourself from pride (kibr) and vanity (takabbur).”

6. “Knowledge is power. Without knowledge (‘ilm), no nation can progress in life.”

7. “If you are not spiritually qualified, you will never attain sainthood (wilayah), no matter how much you desire it. A bloodline connection to the Saint (Hazrat Shahib Qibla) alone does not make one a saint (wali). To become a wali, one must attain true spiritual capacity (kifayat).”

8. “Those among the descendants of Maizbhandar Sharif who have not attained spiritual perfection (kamaliyat) should not have mausoleums or domes (rawdah) built over their graves. This misleads people, as it obscures the identity of the true Friends of God (awliyā’).”

9. “Urs celebrations should not be held for every descendant of Maizbhandar Sharif. Urs is reserved only for those awliyā’ who have attained spiritual perfection. If there is an urs almost every day of the year, it will distract people from their familial and professional responsibilities and preoccupy them only with visits to the Dargah Sharif.”

10. “Everyone must honor my Master (Hazrat Shahib Qibla) and visit his blessed shrine (rawḍah sharif). If you do so, I shall share in its blessings.”

11. “Whoever sincerely engages in propagating and spreading the Maizbhandari philosophy will be counted among the companions (ashab) of Hazrat Aqdas (Qaddas Allahu Sirrahu).”

12. “If the inner message of the Maizbhandari philosophy can be spread across the world, the attention of all humanity will turn toward the Maizbhandar Darbar Sharif.”

13. “Establish absolute justice (ʿadl-i muṭlaq) in society. Do not wrong anyone.”

14. “Be a true believer (mu’min). Perform ḥajj, establish prayer (ṣalah), observe fasts (sawm), and give zakat. Do not commit adultery (zina), do not lie—for falsehood is the root of all injustice and evil.”

15. “In times of difficulty and ease, rely upon Allah. Never lose faith in Him. Allah will always support you.”

16. “I do not trade in shadowy spiritual claims (shayr-piri). Just as people go to a pond to cleanse themselves, the pond does not go to them—likewise, seekers must come with sincerity. I do not go seeking followers.”

۞ Songs in Praise of His Sanctity: Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) ۞

A significant number of devotional songs have been composed in honor (shan) of Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu), and many of these have been compiled in various Maizbhandari songbooks. Noteworthy contributors among these poets include Maulana Bazlul Karim Mandakini, Maulana Abdullah Banchharampuri, Dr. Musa Alam, Faqir Farid Hossain, and Dr. Abul Kashem. Dr. Musa Alam authored a comprehensive three-volume songbook titled Moyna Jagat. Faqir Farid Hossain composed eight collections of devotional lyrics, titled respectively:

Mukti Bhandar (Vol-1), Mukti Bhandar (Vol-2), Saurabh Bhandar, Gaurav Bhandar, Yukti Bhandar, Uday Bhandar, Hriday Bhandar and Chetana Bhandar. Dr. Abul Kashem’s only collection is named Premakar, dedicated to the Divine theme of sacred love (maḥabbat).

۞ A Glimpse at the unique distinction of ‘Wasi-e Gausul Azam (Qaddas Allahu Sirrahu) ۞

1. As the grandson and sole paternal spiritual heir of Gausul Azam Maizbhandari (Qaddas Allahu Sirrahu), he was uniquely blessed to receive both personal companionship (suhbah) and spiritual transmission. For this he was honored with the distinguished title ‘Wasi-e Gausul Azam—The Shadow of the Supreme Gause.

2. In 1949, with the aim of expanding and organizing the Maizbhandari spiritual path (tariqah), he founded the association Anjuman-e-Muttabiʿin-e-Gaus-e-Maizbhandari and took responsibility for its effective leadership. He also initiated various humanitarian, social, and public welfare activities.

3. As the spiritual successor (sajjada-nashin) to the sacred spiritual seat (gaddi sharif) of Gaus-e-Pak (Qaddas Allahu Sirrahu), he carried out all esoteric and exoteric spiritual duties with unwavering dedication.

4. He harmoniously integrated both the spiritual and worldly dimensions of life, establishing a precedent-setting legacy within the Maizbhandari circle of a balanced and unified model of service. Over more than half a century, he maintained this synthesis with unparalleled consistency, thereby inaugurating a new spiritual culture.

5. Amidst the rapid expansion and occasional disarray of the Maizbhandari movement, he played a pioneering role in systematizing and articulating the Maizbhandari teachings—from the realm of oral tradition into carefully composed written expression (kitabat), preserving its doctrinal purity and sanctity.

6. In this process, he authored and arranged for the publication and distribution of no fewer than twelve books, both major and minor. This remarkable contribution is not only unprecedented for an individual murshid but also stands as a historic milestone in the 150+ year legacy of the Maizbhandari Sufi Order.

7. In a conscious act of self-surrender (fana’ fi-l-khidmah), he adopted the honorific Khadim al-Fuqara (Servant of the Dervishes of Allah), making it not merely a title but a lived reality. In word, deed, and thought, he embodied this commitment throughout every sphere and stage of his near-century-long life. Notably, after his passing, in obedience to his final instructions (wasiyyah), no ornamental structures or competitive monuments were erected around his Rawdah Mubarakah (Holy Shrine)—this abstention is a true reflection of his ascetic ideals and the seamless alignment between his speech and actions. It serves as one of the finest examples of spiritual congruence in both life and death.