Founder of Maizbhandariya Tariqa

FOUNDER OF THE MAIZBHANDARIYA TARIQA

KHATIM-AL AWLIYA GAUSUL AZAM

HAZRAT SYED AHMAD ULLAH MAIZBHANDARI (QADDAS ALLAHU SIRRAHU) (1826–1906)

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Throughout the sacred history of Islam spanning over a millennium, numerous Sufi tariqas (spiritual paths) have emerged across various regions of the world. Among them, the Maizbhandari Tariqa holds a unique place as the only Sufi order to have been founded by a Bengali Sufi saint upon the soil of Bengal. Its noble founder, Hazrat Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu) known as  Hazrat Gausul Azam Maizbhandari, Hazrat Sahib Qiblah, was born in the village of Maizbhandar, in the subdistrict of Fatikchhari within the Chattogram district. Owing to the sanctity of his birthplace, the title Maizbhandari was appended to his name, and the spiritual path he established became known as the Maizbhandariya Ṭariqa.

۞ Birth and Early Education ۞

Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu) was born on Wednesday, 1st Magh 1233 of the Bengali calendar (January 1826) in the blessed village of Maizbhandar. His noble father was Syed Matiullah, and his mother was the pious Bibi Khayrunnesa.

After completing his foundational studies at a local madrasah in Fatikchhari, he was admitted to the prestigious Calcutta ‘Āliya Madrasah, which is presently known as Calcutta Alia University. Demonstrating exceptional intellectual brilliance, he ranked first in every annual examination and was awarded a monthly scholarship of fifty rupees. He studied there for eight years, completing his Kamil degree (advanced certification in Islamic sciences) in the year 1851. (Sources: Tarikh-e-Madrasa-e-‘Aliya, Dhaka; History of Madrasa-e-‘Aliya, Islamic Foundation Bangladesh.)

Following his graduation, he joined the judicial service of undivided Bengal and was appointed as a Qaḍi (Islamic jurist) in the Jessore district. To enhance his professional qualifications, he sat for the Munsefī Examination and secured first place.

In due course, a vacancy arose for the position of Chief Instructor (Mu‘allim-i-Awwal) at the Munshi Bo-Ali Madrasah in Calcutta. He resigned from his materially prestigious post as Qaḍi and accepted the offer in 1853. Later, he joined the faculty of Calcutta ‘Aliya Madrasah, dedicating himself fully to the noble vocation of teaching.

۞ Spiritual Life ۞

During his tenure as an educator in Calcutta, Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu) came into the spiritual gaze (nazar) of an enlightened spiritual luminary who recognized his latent mystical potential. Thus began his initiation into the realm of divine gnosis (ma‘rifah).

His first Bay‘ah (spiritual allegiance) was at the hands of Sayyid Abu Sahma Muhammad Salih Lahori al-Qadiri (Qaddas Allahu Sirrahu). Subsequently, he received intensified spiritual attention (tawajjuh) from that master’s elder brother, the eminent saint Syed Delawar ‘Ali Pakbaj (Qaddas Allahu Sirrahu).

Through the overflowing fayd (spiritual effusion) and rahmah (divine mercy) of these two great awliyā’ Allah (friends of God), Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu) attained profound spiritual elevation.

He remained in the suhbah (blessed companionship) of his spiritual guide for five years. Owing to his rigorous devotional practices—marked by constant worship (‘ibadah) and ascetic fasting (sawm)—his health began to decline. Responding to the heartfelt summons of his mother, he returned to his native village of Maizbhandar in 1858 and, in deference to her wish, entered into family life.

From this point forward, he established his spiritual mission (da‘wah wa irshad) in Maizbhandar itself, where he continued his Sufi disciplines, guiding seekers along the path of divine proximity.

۞ Demise (Wafat Sharif) ۞

After a life overflowing with divine compassion and spiritual significance, Hazrat Sahib Qiblah (Qaddasa Sirrahul ʿAziz) completed his earthly sojourn. At the age of 79, he attained his final union (wisal) with the Divine Beloved.

He passed from this world in the silent, sacred stillness of the night at 1:00 AM, on Monday, 10th Magh 1313 Bangla / 27 Dhu al-Qa‘dah 1323 AH / 1906 CE-embarking upon the eternal journey to the Abode of Immortality (Dār al-Baqā’), leaving behind a luminous legacy of divine love, spiritual insight, and mystical guidance.

۞ Distinctive Spiritual Characteristics of Gausul Azam Maizbhandari ۞

1. In the latter half of the 19th century, he emerged as a highly respected spiritual figure in Chittagong, following his excellence in traditional Islamic sciences and his distinguished career as a teacher at leading institutions like Calcutta Aliah Madrasa.

2. His legal opinions (fatawa) were universally respected in his region. No juridical decision in the area was accepted as valid without his seal of approval.

3. Scholars and jurists would turn to him first for rulings, legal clarification, and scholarly deliberation on matters of Shariʿah.

4. Upon commencing his mission of spreading the tariqa, his profound spiritual unveiling (kashf) and miraculous deeds (karamat) became widely known. His fame drew thousands of seekers, ʿulamaʾ and lovers of the Divine to his blessed presence in pursuit of spiritual grace (fadl), mercy (rahmah), and fulfillment of inner yearnings.

5. He appointed and spiritually trained hundreds of kamil saliks (fully-realized disciples) as khulafāʾ (authorized deputies) both at home and abroad to disseminate the teachings of the Maizbhandari Path across generations.

6. Under his spiritual direction, the devotional musical tradition known as Maizbhandari songs (gān) was composed and established as an auxiliary spiritual medium for the ṭarīqa.

7. Through his exceptional spiritual insight (ḥikmah), academic acumen, and balanced approach, he created a profound dialectical interaction (mubāḥathah) between the religious scholars and the secularly educated elite, leading to the firm establishment of the Maizbhandari ṭarīqa in public life during his own lifetime.

8. He presented timeless Sufi metaphysics in a way that resonated with the intellectual and existential challenges of the modern world.

9. He was a Kāmil Insān (Perfect Man) and Divinely endowed being whose Ghawthiyyah (Cosmic Succor) transformed seemingly impossible matters into realities through Divine authorization.

10. He embraced people of all backgrounds and faiths. His prayers for their well-being were accepted by Allah, earning him the exalted status of Ghawth al-Aʿẓam—the Supreme Spiritual Helper of all humanity.

11. His life teachings, known as the Sevenfold Path of Realization, embodied a lofty vision free of sectarianism and malice—grounded in virtue, spiritual depth, and universal love.

12. He appeared as a spiritual redeemer for a humanity lost in confusion, manifesting the perfected Islamic ethical vision and its highest anthropological potential.

13. The seven stages of sainthood (wilāyah) that he established reflect a luminous example of Wilāyat-e-Kubrā (Grand Sainthood) and his role as a divinely-empowered Ghawth.

14. In an age marked by idolatry, atheism, and religious fanaticism, his emergence was a Divine response—offering the necessary spiritual energy and a grand mystical strategy (ḥikmah kubrā) to counter these global challenges. This mystical strategy came to be known as Wilata-e-Mutlaqa.

۞ Eternal Sayings of Gausul Azam Maizbhandari ۞

From the early days of proclaiming his tariqa, Gausul Azam Hazrat Syed Ahmad Ullah Maizbhandari Ghawth al-A‘ẓam Ḥaḍrat Mawlānā Shāh Sūfī Syed Ahmad Ullah Maizbhandari (Qaddasa Sirrahūl ʿAzīz) often articulated the spiritual nature of his divine mission—sometimes incidentally, sometimes in states of ecstatic unveiling (ḥāl wa wajd). These utterances are spiritually charged statements of sacred self-disclosure (tajallī) and practical guidance for seekers. His luminous sayings may be broadly categorized into:

Revelations of His Own Spiritual Station

1. “Of the two crowns of spiritual authority (wilāyah) of the Messenger (ṣallallāhu ʿalayhi wa sallam), one has been placed upon my head, the other upon the head of my brother, the Master of Masters (Pīrān-e-Pīr). Our names are written together in golden letters.”

2. “In the sanctified precincts of Makkah, I beheld the sacred chest of the Messenger (ṣallallāhu ʿalayhi wa sallam) as a boundless ocean. I, along with my brother Pīrān-e-Pīr, immersed ourselves in that divine sea.”

3. “On the Day of Resurrection, I shall be the first to proclaim: Lā ilāha illā Allāh.”

4. “I am not a majdhūb-e-maḥż, but a majdhūb-e-sālik. I perform ṣalāh in Bayt al-Maqdis.”

5. “I possess twelve constellations, twelve citadels, and twelve courts of judgment.”

6. “I hold four thrones (kursī), four madhāhib, and four imāms.”

7. “Come beneath my cloak, and I shall unveil before you the Heavens and Earth, the Throne and Pedestal (ʿArsh wa Kursī), the Preserved Tablet and Divine Pen (Lawḥ wa Qalam), Paradise and Hell—all in a single glimpse.”

8. “I subdue oxen with goats, tame buffalo with sheep, and restrain tigers with monkeys.”

9. “Consume only that which you prepare with your own hands; do not partake of food prepared by others. I fast all twelve months; so should you.”

10. “If you are heedless of me while sitting in front of me, you are distant as Yemen; but even if you are in Yemen and remember me, you are near.”

11. “Whosoever seeks my assistance, I shall respond without reserve. The benevolence of my spiritual sovereignty shall endure until the Day of Judgment.”

Counsels and Guidance for Disciples and Seekers

1. “Pray the Ṣalāt al-Tasbīḥ. Rise for Tahajjud. Recite the Noble Qur’an regularly.”

2. “Become like the angels of the heart.”

3. “Eat with discretion like doves. Avoid the unlawful. Praise the Divine together with your offspring.”

4. “The world is but a place of transit for travelers; what need is there for luxury?”

5. “All my sons keep perpetual fasts.”

6. “Could you not even bring a single mat or a wildflower from the forest to offer at my presence?”

7. “Fiṭrah may be offered in the form of whatever is the staple food of the region.”

8. “It is commendable to arrange the transmission of reward (iṣāl al-thawāb) for one’s ancestors.”

9. (Responding to a complaint of oppression by a man’s own brother) “He may be a scoundrel—but give him more and make peace.”

10. “Nawwāb Hamārā Dila Maynā hai. Is there any other Nawwāb than he?”

11. “Who is your Sulṭān? Our Sulṭān is Dila Maynā.”