Who is Wali?
The Saint. The Friend of God. With the Prophet Hazrat Muhammad ﷺ Peace Be Upon Him, the Nabuwat (Prophecy) was finsihed but God chooses some people out of Prophet’s nation who spread the message of Islam.
The word ‘Aulia’ singular ‘wali’ comes from the root word of wilaya. Wilaya is the opposite of enmity (adawaa). The Wali is therefore the one who is close.
They are always present in every age. There are many pre-Islamic Wali Allahs as well who are also mentioned in Quran i.e., The People of the Cave; Al Khidhr; Luqman. Some of them are Mystics and Sufis, and some are Teachers of profound abilities of delevering Hadiths, Quran, and Fiq (Islamic Law). Normally this Sainthood or Willayat is transfered from heart-to-heart i.e., Teacher-pupil relationship.
It cannot be learnt by reading Books and listening the Speeches. But, it does sometimes transfer in the presence of another Wali Allah, whose intension is enough to transfer the ocean of Waillayt into the heart. They are not just a normal human beings, but are of mystical potence. Some of them get the instructions directly from the Holy Soul of Prophet Hazrat Muhammad ﷺ, Peace be upon Him. They are active even after their deaths. This is our strong belief ie. Aqeedah Of Ahle Sunnat.
Who is Qalandar?
The title of “Qalandar” is bestowed upon a saint who ascends to remarkable heights of spirituality. These individuals stand apart from other saints, their hearts brimming with an intense love for all of God’s creation. Qalandars, within the realm of saints, are the unique souls who possess the extraordinary ability to transcend the confines of time and space, embracing a freedom that allows them to navigate beyond the ordinary bounds of existence.
A Qalandar is called a free spirit who has no wordly shackles and they are different from all human nature.
One Qalandar possess the power of 100 Walis (saints). Sub’han ALLAH.
Qalandars have discarded their human nature and flown to thier lord. Qalandars can seem to be strange or act or dress strange their personality is different and sometimes bizare, But a Qalandar is in Jazb a secret reality intoxicated in the love of ALLAH Sub’han Wa Ta’ala and his Messenger Hazrat Muhammad ﷺ.
Qalandar in islam
“A Persian word that gleams like “pure gold.” Within the tapestry of spirituality, the Qalandariyyah emerge as a sect of itinerant Sufi dervishes, and among them shines a luminary figure, Hazrat Lal Shahbaz Qalandar (1177-1274). He was more than a Sufi saint; he was a philosopher, poet, and qalandar, born as Syed Usman Shah Marwandi. His spiritual lineage traced back to the Suhrawardiyya order of sufis, and he walked alongside luminaries like Baha-ud-din Zakariya, Shaikh Fariduddin Ganj-e-Shakar, and Syed Jalaluddin Shah Surkh-posh.
In his wanderings through the Muslim world, he found a home in Sehwan, Pakistan, where his earthly journey found its resting place. His teachings carried the torch of religious tolerance, bridging the hearts of Muslims and Hindus. His shrine, a sanctum of spirituality, welcomes thousands of pilgrims each year, especially on the anniversary of his divine reunion.
The term “qalandar” resonates with a profound meaning. To some, it signifies a soul who, through profound love and knowledge of Allah, has ascended to one of the loftiest realms of spirituality. They are the ones who dwell in the realm of the People of Blame, celebrated with reverence by mystic poets and Sufi minstrels.
Yet, there’s another facet to the qalandar. It’s the mystic who consciously embraces notoriety and censure through coarse and unconventional actions, all to unveil their unwavering trust in Allah. This unconventional path, through its outward expression of spiritual devotion, separates them from the People of Blame.
In the intricate tapestry of spirituality, the Qalandariyyah and their enigmatic qalandars embody a journey where love, knowledge, and devotion are the guiding stars, transcending boundaries and norms on a quest for divine proximity.
Who is Known As Qalandar?
In the realm of Sufi mysticism, the Qalandariyyah (Arabic: قلندرية) emerge as enigmatic wanderers, ascetic dervishes charting a unique path. This term, a tapestry of spirituality, encompasses diverse sects, each like an uncharted constellation, lacking a centralized organization and often untethered from a specific tariqat.
Among these luminous souls, one figure shines brightly: Qalandar Yusuf al-Andalusi, hailing from the sun-kissed lands of Andalusia, Spain. His legacy, like a fragrance lingering in the wind, continues to inspire seekers on their quest for spiritual truth and transcendence.
How Many Qalandars In Islam?
The term “Qalandar” in Islam is not typically associated with a specific, fixed number of individuals. Instead, it represents a diverse category of ascetic Sufi dervishes who follow various paths and may not be part of a centralized or organized sect. These Qalandars pursue unique spiritual journeys, each shaped by their individual experiences and beliefs. As such, it is not possible to quantify the exact number of Qalandars in Islam, as it is a term that encompasses a variety of mystics and ascetics across different traditions and regions.
The term “Qalandri” is often used to describe or refer to individuals or practices associated with the Qalandariyyah, a group of wandering ascetic Sufi dervishes within Islamic mysticism. The Qalandariyyah are known for their unconventional and austere lifestyle, which sometimes includes behaviors that may appear eccentric to others. These behaviors are seen as a deliberate rejection of worldly norms to focus on spiritual devotion.
The word “Qalandri” is derived from “Qalandar,” which is a title or term used to describe these wandering Sufi mystics. While the specific practices and behaviors of Qalandari mystics can vary, they are generally characterized by their renunciation of material possessions, their itinerant lifestyle, and their commitment to a life of simplicity and spiritual dedication. It’s important to note that the term “Qalandri” is often used in a historical or cultural context and may not necessarily refer to a specific religious or Sufi order in contemporary times.
What is Silsila in Sufism Of Ahle Sunnat?
The Chain. Willayat or the Spiritual Domain is transfered from heart-to-heart (something like transplant of a body part) rather than normal college/university styled teaching. In the Silsila, it is defined that how many times the Willayat has been transfered and from whom. To express in simple words: ‘A’ transfered ‘B’ who transfered ‘C’ who transfered ‘D’ and so on. Silsila is only active when the chain is traceable and not broken. In Silsila the Chain starts from Prophet, Peace be upon Him, then the Willayat is transfered to the Caliph Hazrat Abu Bakr R.A, Caliph Hazrat Uthman R.A, and Caliph Hazrat OmerR.A. (It is noted that Khilafat is the leadership, not the Willayat. These Caliphs are leaders as well as Walis). At that time, there was no need to give is name other than Islam. The reason is following:
When the Willayat reaches Caliph Hazrat Ali R.A, it organizes from the crude form to more organized form. This is best explained that the Prophet, Peace be upon Him, is the Sun. It is not appropriate for the Moon to shine when the Sun is above, though beyond the blue sky of the day, Moon is shining but invisible to the ground. Only when the Sun of Prophethood sets, the Moon takes over. Now the Moon rules the night. But keep it in mind that ‘the Light of Moon is not its own, it is taken from the Sun which is visible to Moon but not visible to ground’. Willayat is the Moon of the night which is directly taking its light from the Soul of Prophet, peace be upon Him. There cannot be any other parable which we can provide.
Later Caliph Hazrat Ali transfered it to his special pupil(s), and so on. It reaches at Hazrat Ghaus-e-Azam who is Master of all Aulia, then it branches out. Now there are many Silsilas i.e., Qadria, Chishtia, Mulamatia, etc. Every Silsila must prove its chain linking to Hazrat Ghaus-e-Azam, otherwise it will not be considered an official Silsila, and will always lack the Treasure of Willayat, though it may be teaching good things i.e., speak truth.
It is possible to become the candidate of Friend of God through guidance from the Master. For the steady ones, there is a potential to become the Saint. The word ‘Potential’ is the key to understanding to whole phenomenon. All efforts and strugles only increase the ‘Potential’ to become Wali, but ‘becoming Wali’ is not guaranteed due a reason. The Willayat is first initiated and wished by Allah Himself for a person, then circimstances change for that person. That is the luck, that is a gift, which is the highest possible power after Nabuwat in the cosmos.
Who Are 3.5 Qalandars in islam and Where?
There are well known 3.5 Qalandars of islam in the world but only ALLAH Sub’han Wa Ta’ala knows how many Qalandar are in the world. 3.5 Qalandar term had been well known for the below sufis,
1. Hazrat Sayyed Shah Jamal Qalandar Sarkar Radiallahu Ta’ala Anhu in Kolhapur, Maharashtra, India.
Very few people know the real history. Hazrat Shah Jamal Sarkar is Peer-O-Murshid Of Hazrat Lal Shahbaz Qalandar Sarkar, His Mazar-E-Aqdas In Sehwan Pakistan. Hazrat Shah Jamal Qalandar Sarkar Has Made Single Mureed In His Life Which Is Hazrat Lal Shahbaz Qalandar.
2. Hazrat Lal Shahbaz Qalandar Sarkar Radiallahu Ta’ala Anhu In Sehwan Pakistan.
In the tapestry of history, the name of Hazrat Sayyid Usman Marwandi, born in 1177 and departing from this world on 19th February 1274, resonates as a luminous figure. He is celebrated far and wide as Lal Shahbaz Qalandar, a revered Sufi saint and poet who graced the lands we now know as Pakistan and Afghanistan.
In the annals of spirituality, he is remembered with deep reverence and devotion, his teachings and poetry continuing to inspire seekers of truth to this day. Sayyed Usman Marwandi, known to the world as Lal Shahbaz Qalandar, remains a radiant beacon of wisdom and love in the heart of South Asia.
3. Hazrat Bu Ali Shah Qalandar Radiallahu Ta’ala Anhu in Panipat, India.
In the annals of time, there lived a man named Sheikh Sharf Uddin, adorned with the title Bu-Ali Shah. His lineage bore the legacy of knowledge and spirituality, for his father, Sheikh Fakhar Uddin, was a renowned scholar and saint of his era. His mother, Bibi Hafiza Jamal, hailed from a lineage intertwined with wisdom, being the daughter of Maulana Syed Nemat Ullah Hamdani.
The roots of his family tree extended to the great Hazrat Imam Abu Hanifa. In the year 600 Hijri, his father journeyed from Iraq to settle in Panipat, a place that would witness the birth of a remarkable soul. It was in the year 606 Hijri that Bu-Ali Shah, born in Panipat, would take his first breath.
Bu-Ali Shah’s thirst for knowledge was unquenchable, leading him to complete his studies at a tender age. He became a beacon of enlightenment, gracing the vicinity of the illustrious Qutub Minar in Delhi for two decades. Among scholars and esteemed teachers, he held a place of great honor.
Yet, amid his scholarly pursuits, there came a moment of profound revelation. Enveloped in a trance of wonder and spiritual absorption, he cast aside his books, allowing them to be carried away by the river. With unwavering determination, he ventured into the forest, dedicating himself to prayer and meditation.
In the depths of solitude, Bu-Ali Shah embarked on a path of rigorous penance. He immersed himself in water for days on end, until even the fish stripped flesh from his calves. One fateful day, during his deep meditation, a celestial voice resonated in his soul, asking what he desired. Bu-Ali Shah’s response was unwavering: he sought nothing but the divine presence. He vowed to surrender his life to love, standing in that very place.
The voice spoke once more, instructing him to leave the water, for there was much he had to accomplish. Resolute in his devotion, Bu-Ali Shah insisted that if it was the divine will, it would come to pass. In a moment of transcendence, a saintly figure appeared, lifting him from the water’s embrace and setting him on the shore.
Some say that saint was Hazrat Ali himself, imparting sacred knowledge and initiating Bu-Ali Shah into spiritual wonderment. From that day forward, he was known as Boo-Ali Shah. While some chroniclers connect him to Mahboob-e-Ilahi, others trace his spiritual lineage to Hazrat Qutub Uddin Bakhtiyar Ka’aki and Sheikh Shabu Uddin Suharawardy.
Bu-Ali Shah’s earthly journey remained rooted in Panipat, where he served the people, offering spiritual and divine guidance to hundreds. His teachings reached far and wide, leading many to embrace Islam. His influence extended even to the Rajputs, leaving an indelible mark on the royal dynasty of Delhi as he preached the virtues of good conduct.
One day, a disciple of Shamsuddin Turk witnessed Bu-Ali Shah riding a lion—a sight he deemed extraordinary. He reported this to his teacher, who instructed the disciple to convey a message to Bu-Ali Shah: “The lion should live in the jungle.” Without hesitation, Bu-Ali Shah heeded the message and left for Ghote.
In the year 724 Hijri, on the 17th day of Ramazul Mubarak, Bu-Ali Shah departed from this earthly realm. While some accounts place his passing in Budha Khera, he was laid to rest in Panipat, leaving behind a legacy of spirituality, wisdom, and devotion that continues to inspire generations.
3.5. Hazrate Rabiya Basri Qalandar Radiallahu Ta’ala Anha in Basra Iraq.
In the tapestry of history, there shines a star named Rabia Al Adawiya, born in Basra, Iraq, into humble beginnings. Her name, “Rabia,” meaning the Fourth, was bestowed upon her as she was the fourth daughter in her family.
Her birth was marked by a touching tale. In the absence of an oil lamp to light their home, her father, a man of unwavering faith in Allah, vowed not to seek help from anyone but the Divine. When he returned empty-handed after a feigned visit to the neighbors, saddened by his inability to provide, a divine vision came to him in a dream. The Prophet Muhammad (peace be upon him) appeared, revealing that his daughter, Rabia, was a friend of Allah (Wali Allah), destined to guide many to Islam.
Embracing this heavenly message, Rabia’s father conveyed it to the Amir of Basra, who, recognizing the divine connection, generously supported the poor and rewarded Rabia’s father. This marked the beginning of Rabia’s remarkable journey.
Despite her humble beginnings, famine left her orphaned, and she was kidnapped during a caravan journey, sold into slavery. Yet, even in servitude, Rabia’s spirit soared. Her master, awoken by a celestial light above her, recognized her as a saint and set her free, seeking forgiveness.
In solitude and seclusion, Rabia devoted herself to prayer and meditation in the wilderness. She sought Allah without a teacher or guide, her possessions reduced to the bare minimum—a brick for a pillow, a broken jug for ablutions, and a simple mat for prayer.
Rabia’s profound contribution to spirituality was her emphasis on worshipping Allah out of love rather than fear, a concept that revolutionized devotion. She garnered disciples and followers, rejecting marriage proposals, including one from the Amir of Basra himself, as her heart knew only one love—Allah.
Her most famous poem, a timeless gem, echoes her devotion:
“O Allah! If I worship You for fear of Hell, burn me in Hell,
and if I worship You in hope of Paradise, exclude me from Paradise.
But if I worship You for Your Own sake,
grudge me not Your everlasting Beauty.”
Rabia’s teachings centered on repentance as a divine mercy, an opportunity for those granted a chance by Allah. Her life was marked by miracles, including her ability to walk on water.
Once, while near a lake, Rabia’s presence amazed Hazrat Hasan Basri, who attempted to show his spiritual power. But Rabia, unimpressed, displayed her own gift, leading Hasan to recognize that real power lay beyond these miracles.
On another occasion, Rabia’s spiritual journey took her to Mecca, where she questioned the significance of the Kaaba in the presence of Allah. She understood that it was Allah’s proximity she sought, not the physical house of worship.
Her spiritual aura even moved the Kaaba itself, which appeared to meet her. When the great Sufi Saint Hazrat Ibrahim bin Adham arrived at the Kaaba, he was surprised to see it out of place. But it returned when Rabia approached. Despite his initial disapproval, he realized the depth of Rabia’s devotion.
Rabia’s legacy endures, a testament to devotion born of love. She remains an inspiration, a beloved friend of Allah.
The term “3.5 Qalandar” does not have a recognized or established meaning in Islamic mysticism or Sufi traditions. The term “Qalandar” generally refers to a specific category of Sufi dervishes who lead ascetic and wandering lifestyles in pursuit of spiritual enlightenment. The addition of “3.5” does not align with any traditional Sufi terminology or concepts.
If you have a specific context or reference for the term “3.5 Qalandar,” it may be related to a particular story, legend, or interpretation in a specific cultural or literary context. However, this term is not commonly known or used in mainstream Islamic or Sufi traditions.
What Quran & Hadith Says About Auliya-E-Kiram?
Pay heed! Indeed upon the friends of Allah is neither any fear, nor any grief. (The friends of Allah are the best in the creation.)
(Surah Yunus 10: Verse: 62)
Alhumdulillah I have written in brief Article on Azmate Auliya-E-Kiram on our blog. This Article includes 41 Ahadith on Fazilate Auliya-E-Kiram.
Javagal Shareef Qalandar Peera Sayyed Hazrat Muhammad Shah Waliullah Qadri Sarkar Radiallahu Ta’ala Anhu Dargah
Bismillah Hir Rahman Nir Raheem
Allahumma Salle Ala Sayyedina Muhammadin Wa Ala Aalihi Sayyedina Muhammadin Wa Barik Wa Sallim.
Dargah Sharif Of Hazrat Muhammad Shah Waliullah Qadri Kalandar Sarkar Radiallahu Ta’ala Anhu. Located In Kalandar Nagar Of Javagal Village In Haasan District Of Karnataka. He is A Spiritual & Religious Leader Of Qadri Order a Mureed Of Hazrath Momin Shah Qadri R. A. Of Banavar, Hassan
Sultanul Aarifeen Sayyudus Saleekeen Aftab-E-Vilayat Dast Ba Dast-E-Rahmatullilaalameen Huzoor ﷺ Waris-E-Moula Ali Mushkil Kusha Mazhar-E-Ghousul Aazam Dastagir.
Murshid-E-Kaamil Khalandar-E-Barhaq Barhaq B.arhaq Aala Hazrat Al Haaj Sayyed Muhammed Kalandar Peera Shah Waliullah Qadri Qaddasallahu Sirrahul Azeez.