Hazrat Ahmadullah Maizbhandari



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Fast Facts
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Function: 
Sheik
Traditions: 
Islam, Qaderia, Khidir
Main Countries of Activity: 
India, Bangladesh, Iran
Date of Birth: 
1826
Place of Birth: 
South-East Asia
In His/Her Body ("alive"): 
No
Date Left His/Her Body: 
1906
Ancestor Gurus: 

Biography

Hazrat Ahmed Ullah, the 37th descendant of Prophet Muhammad (s) is the founder of Maizbhandar. Interestingly, Hazrat Ahmed Ullah’s birth was predicted by the great Spanish Saint Mohiuddin Ibne Arabi (1165-1240) in his classical book ‘Fusus al-Hikam’ . The great grandson of Ahmed Ullah, Ziual Huq(19…- 1988) carried the spiritual gift and tradition to maintainthe spiritual connectivity with the origin. Now Shayak Syed Muhammad Hasan(m) is the heir of this spiritual legacy.

The whole essence of the Maizbhandar Philosophy is Universal Humanity and Love. Humanity and Love brings fortha connectivity between the Creator and the Creation which in turn gives birth to conscientious, diligent individuals that will take care of society and nature. This Spirituality creates a space and ambience to accommodate different cultures, customs, creeds, nations and not to forget religions.

Maizbhandar’s philosophy, to give a complete shape to Shahada and Ibadah, has further developed ‘’seven methods” that will enable devotees to attain a higher level of Gnosis to articulate greater and higher wisdom and knowledge of spiritual truth and reality.

Maizbhandari philosophy to actualize the path of Prophet Muhammad (s) evolves around a practice that triangulates Zikr (remembrance) rituals set by Hazrat Abdul Kader Jillani; Music and Dance, an inspiration from Hazrat Khwaza Moinuddin Chisti; and nuturing the universal law of nature to sustain ecology which is embedded in the wisdom of the Qu’ranic Prophet Khizir (s).

Hazrat Kebla Kaba was born on 15th January, 1826 that corresponds to 1st Magh of 1313 Bangla Calendar Year. A renowned religious scholar and spiritual leader Hazrat Mohiuddin Ibn Arabi predicted the birth of Hazrat Kebla Kaba even 586 years before his birth. He also predicted that the whole world would be enlightened by the knowledge and spiritual power of Hazrat Kebla Kaba. Soon after the birth of Hazrat Kebla Kaba, his father was directed by the Prophet (SM) to name his son as ‘Ahmed Ullah’. Upon completion of secondary education in Chittagong, Hazrat Kebla Kaba joined Calcutta Alia Madrasha in India for his higher studies in Islamic religion and philosophy. Throughout his academic life, Hazrat Kebla Kaba demonstrated his utmost brilliance and unique ability, which could not be achieved without the highest level of spiritual competence bestowed by Allah himself. Upon completion of his studies, Hazrat Kebla Kaba took up the job of Jessore District Judge but a year later; he resigned at his own will. He then accepted a teaching position in a religious college in Calcutta. Along with this assignment, Hazrat Kebla Kaba engaged himself preaching the teachings of Islam among the people, and addressing public in religious gatherings. During his stay in Calcutta, Hazrat Kebla Kaba came with the close connection of two great religious scholars and high-powered spiritual personalities – Shah Sufi Hazrat Abu Shahama Muhammad Saleh Al-Quaderi Lahori and Kutubul Aktab Shah Sufi Hazrat Delwar Ali Pakbaz. Hazrat Kebla Kaba got blessings from these two towering personalities and broadened his spiritual domain for the well being of the whole world. Since then, his concentration in religious and spiritual activities has increased tremendously. Most of his time he devoted in the

meditation of Allah. After few years of staying in Calcutta, Hazrat Kebla Kaba came back home. At the age of 32, Hazrat got married, but even after his marriage, instead of devoting in worldly affairs, he concentrated more on Allah’s meditation. Through this meditation he used to grasp the mystery of Almighty’s creation and tried to understand the true sense and spirit of humanity.
Over the time, the issue of Hazrat Kebla Kaba’s spiritual endowment had been gradually known among the people at home and abroad. People from all walks of life started coming to him for his spiritual blessing. Within a short span of time, the name of Maizbhandar Sharif was spread as the centre for peace and pilgrimage for the people, irrespective of their status and position in the society. Hazrat Kebla Kaba used to give patient hearings to everyone who came to him and solved their problems through his spiritual blessings. Even before he saw the person, Hazrat Kebla Kaba could tell his/her desire. In fact, through the eye contact with him, many people achieved the highest level of spiritual power.

There are numerous instances and events, which can illustrate the great spiritual strengths of Hazrat Kebla Kaba. Through these events (in the Sufi Language such mysterious events and miracles are termed as "Karamat") perhaps, the Allah, Himself wanted to make the spiritual power and attainment of Hazrat Kebla Kaba public for the greater well-being of the entire universe. Only few "Karamats" are being documented, but many of them are not even known to us. He saved people from various miseries, showed the path of Allah, and blessed many with his magnanimous spiritual power. Hazrat Kebla Kaba never opted for any worldly gain or fame. On the contrary, throughout his life he directed all his activities for guiding the people in the right path and ensuring a continuous betterment of humanity. That’s why people from every sphere of the society spontaneously used to come for his blessings.
Dedicating his life for the cause of Allah and humanity, as per the desire of Allah, Hazrat Kebla Kaba left this world on 23rd January, 1906, corresponding to 10th Magh of 1313 of Bengali Calendar Year. Every year, millions of devotees gather this day at Maizbhandar Sharif to perform Urs and rejuvenate their minds and seek blessings of Allah.

Teachings

The composite nature of "Tarika-e-Maizbhandari" could be attained through the practice of following seven methods:

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"Fana anil Khalak: To absorb in self-spiritual meditation, arouse self-consciousness, attain conviction and self-restraint, know thyself, and achieve self-reliance. In the order of priority, the first principle of Maizbhandari Philosophy is to be self-reliant. This point is highly crucial in the backdrop of socio-economic scenario of the today’s world. If people try to be self-reliant, many of the social ills of the world can be eradicated.
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"Fana anil Howa": To abstain from such deed that gives no good result, avoid slandering at others back, shun vilifying and backbiting. If one follows this principle in letter and spirit, human life becomes facile and anxiety-free.
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"Fana anil Erada": To surrender completely amidst happiness and sorrow, to the will of Allah, the Almighty and become self-complacent. This implies that human being must surrender unconditionally to his Creator and merge one’s will or desire with that of Allah.
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"Mout-e- Abiyaz" (White death): Practicing self-control, continence and modesty, observing starvation, less eating and less sleeping.
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"Mout-e-Aswad" (Black death): To inculcate self-criticism, self-purification, restrain vindictiveness and retaliation, control rage, and accept easily the criticism made by others.
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"Mout-e-Ahmar" (Red death): To control greed, covetousness, sex-impulse and extinct sexual lust, and regulate oneself to internal and external discipline.
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"Mout-e-Akhjar" (Green death): To observe absolute austerity, show gratitude and thankfulness, avoid extravagance and lead a simple pellucid life free from foppishness.

If these seven steps are being achieved, one can become very dearer to Allah with ardent faith in Him and absolute dependence on the Almighty and His Divine unity (Tawhid). Moreover, by following the above principles, many untold sufferings can be avoided. Furthermore, anyone will agree that humanism can be achieved in its best possible way by combining the above principles, and that’s why the major focus of Tarika-e-Maizbhandari is on human development and self-attainment.

Locations

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