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Qazi Mian Muhammad Amjad
Qazi Mian Muhammad Amjad ((ウルドゥー語:قاضی میاں محمد امجد)), was an eminent legal scholar of Qur'an, Hadith, and the Hanafi school of Islamic law. He was an acknowledged authority on Muslim jurisprudence. He was also a Sufi saint of Chishti Order, and perhaps the only Sufi〔According to David Gilmartin "Rural Punjab had been converted to Islam by the proselytising activities of Sufis, and these Sufi 'saints' were the focus of Punjab's local and fragmented structure of devotional activities.
〕 in the South Asia who did not establish the 'Khanqah',〔a spiritual hospice. Khanqah is a Persian word meaning a house or abode of sufis and dervishes. Khanqah is an important institution for Muslim society. Khanqah is the spiritual centre providing a facility for islah al-nafs (self correction). Following the traditions of the ahl al-haqq (people of truth), khanqah follows the traditions of suluk, tazkiya, and tasawwuf while staying clear of all kinds of bid‘as (innovations in religion) and complies strictly with the rules and boundaries prescribed by the shari‘a. Imam al- Dhahabi in his Siyar A‘lam al-Nubala' relates that Hasan al-Basri would have a session in the mosque where he would teach hadith, fiqh, sciences of the Qur'an, language and other disciplines and if he was asked about tasawwuf, he would answer. He would also have a special session in his house where he would only teach the meanings of zuhd (asceticism) and the sciences of the batin (inner-self). There were those among the people who would accompany Hasan al-Basri for hadith, some for the Qur'an and its commentary, some for language and rhetoric and others would accompany him for sincerity and purity of intention; among them were the like of 'Abd al-Wahid ibn Zayd who were known for their piety and worship.〕"Darbar"〔A centre of sufi mysticism〕 or Astana 'Aliya〔spiritual hospice and centre of learning the sciences of shari‘a as well as purification of the inner-self. Another term used for khanqah.〕 and forbade his descendants not to establish Dargah after his death and made a will to bury him in the ordinary grave. He was against all the practices resulting in undue homage to the tombs and graves of Sufis and saints. He believed that Islam was corrupted by Sufism, pantheism, theology (Kalam), philosophy and by all sorts of superstitious beliefs. Belonging to a qadi's family which had, since the 16th century, been prominent among the landed aristocracy of the Soon Valley, he adopted 'Faqr' (spiritual poverty)〔M. Fethullah Gülen in his ''Key Concepts in the Practice of Sufism'' quotes the hadith of Muhammad, who said, "Poverty is my pride." According to the poet-philosopher of the East, Sir 'Allama Muhammad Iqbal, faqr does not signify only an attitude of detachment, selflessness and indifference to worldly life, which are all negative in nature. Iqbal's faqr is through and through positive. A faqir or qalandar in Iqbal is not only indifferent to vicissitudes of material life; he is a man of strong will, who has a moral stake in the social and political life of the people around him, motivated by the love for the ideal of moral and spiritual regeneration of mankind. In the attainment of this ideal, he is ready to sacrifice everything.〕 and 'Darwayshi' (asceticism).〔The term comes from the Persian word dervish, which usually refers to a mendicant ascetic. This latter word is also used to refer to an unflappable or ascetic temperament (as in the Urdu phrase darwayshana tabiyat for an ascetic temperament); that is, for an attitude that is indifferent to material possessions and the like.〕
==The disciple path==
He was born of famous qadi's family of Naushera, Soon Valley. He belonged to Awan (Pakistan)〔Sir Lepel H. Griffin writes in his book ''(The Panjab Chiefs )'' (1865 edition) p.570-571., that "All branches of the tribe (Awans) are unanimous in stating that they originally came from neighourhood of Ghazni to India, and all trace their genealogy to Hasrat Ali the son-in-law of the Prophet. Kutab Shah, who came from Ghazni with Sultan Mahmud, was the common ancestor of the Awans…….It was only in the Rawalpindi, Jhelam and Shahpur districts that they became of any political importance……..In Shahpur District the Awans held the hilly country to the north west, Jalar, Naoshera and Sukesar, where the head of the tribe still resides."〕 tribe of ancient repute. His full name was Qazi Mian Muhammad Amjad al hashmi,al alwi, al hanafi. He was a descendant of Ali Ibn Abi Talib, the fourth caliph of Islam from Al-Abbas ibn Ali. In his ancestry we find great names, great scholars and Sufis. On the maternal side, he was a grandson of Qazi Kalim Allah,〔''Munaqib-i-Sultani'', a biography of Sultan Bahu, by Sultan Hamid. The writer Sultan Hamid belonged to the sixth or seventh generation of Sultan Bahu's lineage. Almost all biographers of Sulatn Bahu have derived their facts from ''Manaqib-i-Sultani''. The writer of this book mentions the name of Qazi Kalim Allah as a great 'Alim' (scholar) of his time.〕 the famous Muslim qadi and jurist of Naushera in the time of Mughal Emperors. He got his early religious education from his learned father Hazrat Qazi Ghulam Muhammad. He learned, Qur'an, Hadith, Fiqh from him and mastered the Arabic and Persian grammar. He also received excellent education under his grandfather, who was a great scholar of Hanafi school of law. After completing his early education, he went to Sial Sharif and took the Bait (pledge of discipleship) at the hands of Hazrat Shams-ud-Din Sialvi of Sial Sharif. Through the training received from Khwaja Shams-ud-din Sialvi, he learnt the fundamentals of Sufism. He was much impressed by the spiritual attainments of Khwaja Shams-ud-din Sialvi who introduced him to mystic way of life and granted to him the spiritual insights. Under his training he had undergone or experienced mystic trances. He now came to see through illumination (Ishraq) what he had previously learnt theoretically from books. Having reached both formal and spiritual perfection, he returned to the practical world.
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