The Role of Mazbhandari Philosophy / Tariqah in Building Up a World of Peace
Dr. M. Abdul Mannan Chowdhury
Professor of Economics,
Chittagong University
and
President, Maizbhandari Academy

• Najmus Sakib -Dome Dome Jopore Mon.mp3

• MOROMI GOSHTI_Jaber Sarwar-Dekhe Jaa Ree Maizbhandare.mp3

• MOROMI GOSHTI_Jaber Sarwar-Torane Wala Baba Bachane Wala.mp3

• MOROMI GOSHTI_Jaber Sarwar-Kolijar Tukra Noyoner Tara.mp3

Lyrics of Mazibhandari Sufi Songs

Translated in English

• Practice-breathing in and  out- "La ilaha illallah". 

• The Flag Of Oneness Rises Over Maizbhandar

• Let's Hurry-No Time To Wait

• My Heart Is Searching For Maizbhandar

• I Won't Go To Kaaba Or Kashi

The Role of Mazbhandari Philosophy / Tariqah in Building Up a World of Peace
Dr. M. Abdul Mannan Chowdhury
Professor of Economics,
Chittagong University
and
President, Maizbhandari Academy

Introduction:
Today the whole world is confronted with multi-dimensional problems – terrorism, atrocities, genocide, hijacking, dacoity, injustice, secret killings, exploitation, deprivation etc. The gap between rich and poor spreads from earth to sky. There are dazzling flash lights on the roof-top of the sky-scrapers on the one hand while there are ravaged slums by the side of the foot path on the other. The day-labourers / paupers who work from dawn to dusk are downtrodden by the yoke of exploitation by the ruling class/bourgeoisie in the name of so-called rule or administration. On the other hand, some of the privileged few are becoming the owners / possessors of huge wealth / property by using the destitute people as their weapons to realize their selfish ends. The people of the world now want peace, stability, just and equitable distribution of income and wealth, justice, rule of law, freedom from want and exploitation-free egalitarian society. Today people look for a world where there are development, welfare, love, humanity, peace, equality, fraternity, brotherhood, benovolence, altruism, beauty and blessings. Therefore, people of the world are now being attracted towards the ideals and norms of Islam. They now feel and are convinced that only an easily practicable and pragmatic model based on Islam can provide them desired solution of the problems and crises in the contemporary world. Needless to say, the Maizbhandari Philosophy may be regarded as a model of this type.
What is Maizbhandatri Philosophy?
            Maizbhandari Philosophy is a religious revolution, an ideal spiritual conscience, the best means for attaining success both in the worldhere and the world hereafter, a rare opportunity for obtaining nearness to God, a safeguard for world and life, a pigeon for permanent peace, an all-comprehensive movement, the Magna Carta for lives of both worlds, an endless spring for divine drink (Saraban Tahura), a dead enemy of idolatry, atheism and religious dogmatism, and a great humanitarian model of religious equality free from communalism.
            The Maizbhandari Philosophy is an endless mine of Belayeti (Olayeti or divine) power obtained as an end-result of Nabuat (Prophethood). This philosophy is a rare integrated model of Shari’ah Tariqah, Hakikah and Marefah. The carrier of the flag of all-virtuous Ahmadi Belayeti power (which stands as a symbol of Prophet Muhammad (SAW), the world leader, the holder of Tariqah and the explorer of the door of union with God), the great perfect saint, the generous age-reformer, Kutub-e-Rabbani, Mahbub-e-Yeazdani, Gausul Azam Hazrat Moulan Shah Sufi Syed Ahmad Ullah Maizbhandari (K) (1826 A. D. – 1906 A. D.) has introduced this ever-dynamic and relvolutionary philosophy by integrating it with Qaderia Tariqah with a view to obtaining human emancipation in both the worlds – worldhere and the world hereafter.  There is inseparable relation of this philosophy with sufism and Qaderia Tariqah. There are two aspects of Maizbhandari Philosophy: (a) Usul-e –Saba (Seven Methods of Moral Control and Self-Purification) and (b) Telawat-e-Ujud (Seven Types of Zikr (remembrance of God) following Qaderia Tariqah. The seven methods of moral control and self-purification and seven types of Zikr are a sort of training programme to get rid of human ego and greed and to achieve nearness to God through divine love. These methods of Maizbhandari philosophy are combinedly known as Maizbhandari Tariqah. The rules of Maizbhandari Tariqah are derived from the basic principles of the Holy Qur’an and Al-Hadith. As the explorer of the true nature of Maizbhandari philosophy Asi-e-Gausul Azam (trustee of Gausul Azam) Hazrat Shah Sufi Syed Delaor Hossain Maizbhandari (R) said, “The ocean-like Maizbhandari philosophy has originated from the influence and admixture of Shari’ah, Tariqah, Hakikah and Marefah.” As a continuation of the process of sufism in Islam, this Maizbhandari Tariqah has already got recognition as the most modern and latest Tariqah originated from the soil of Bangladesh. This philosophy has already been able to draw inquisitive attention of the Sufi researchers of Europe and America besides Asian countries. The followers of Maizbhandari Tariqah has now occupied a prestigious position all over the world.

An Introduction to the Profounder of Maizbhandari Tariqah

            The profounder of Maizbhandari Tariqah, Hazret Gausul Azam Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K) was born in 1826 A. D. (Magh 1, 1244 Bangla) in Maizbhandar Sharif. His father’s name is Syed Mati Ullah and his mother’s name is Syeda Khairun Nesa. After completing primary education in 1260 Hijri he got himself admitted to Kolkata Aliya Madrasha and began to continue his studies there. In 1268 Hijri he completed his studies and got highest degree of Madrasha with distinction having command  over the Holy Qur’an, Al-Hadith, Tafsir and Fiqh. He was appointed as Kazi in Jessore in the following year. He resigned from the post of Kazi in 1270 Hijri and joined as Head Mudares in Munshi Bu’Ali Madrasha, Matia Buruz, Kolkata. During this period he took ‘Bai’at’ from Syed Abu Shahama Mohammad Saleh Al-Kaderi Lahori (R), the close relation and caliph of Piran-e-Pir Dastagir Mahabub-e-Sobhani Gausul Azam Mohiuddin Sheikh Syed Abdul Quader Jilani (K) and began spiritual meditation. He also came in contact with Shah Sufi Syed Delwar Ali Pakbaj Mohajer-e-Madni (K) at the advice of his Pir-e-Tariqah Hazrat Abu Shahama Mohammad Saleh Kaderi Lahori (K) and attained the Ettehadi Kutubiat Faiz (blessing). He stayed with these great saints for about five years in Kolkata and attained the blessings (faiz) of different kinds. In 1257 Hijri he returned to his own village Maizbhandar and passed some times in conducting religious teaching (Hedayet) in public meeting and conferences (Mahfil and Majlish). In subsequent years he engaged himself in deep meditation to God in his own residence. Gradually the light of his divine power (Belayeti power) spread over the entire eastern zone of Indo-Pak subcontinent. He became to be known as ‘Maizbhandari Moulana’ and the name spread throughout the region like waves. As a result, the remote village Maizbhandar has turned into Maizbhandar Sharif – the birth glace of Maizbhandari Tariqa, an ocean of spiritual blessings and a famous centre of spiritualism in the Indo-Pak subcontinent within a few years.

The Historical  Background of the Introduction of  Maizbhandari Philosophy

            The age of prophethood came to an end with the departure of Rahmatullil Alamin, Shafiel Mujnebin, Rahatil Ashekin, Syedil Mursalin, Mezbahil Mukarrabin, Anisil Garibin Global Prophet Hazrat Muhammad Mustafa Ahmad Mujtaba (SAW) from this mundane world. After the age of prophethood, difference of opinions with regard to the reliability of religion arose due to different evolutionary changes in the domain of religion or in religious matters. As a result, the Muslim world became confronted with different obstacles and misconceptions. In this critical juncture, Almighty Allah (SWT) sent Hazrat Piran-e-Pir Dastagir Gauslul Azam Sheikh Syed Abdul Quader Jilani (K) with the title ‘Muhiuddin’ (reviver of religion) and the highest divine power (Belayet-e-Ujma) in this world making him first Gausul Azam and Kutubul Aktab with the responsibility of religious reformer required for the age. This period began after five hundred years till the end of prophethood and the period is known as the first circle (Dawra) of the age of religious differences. At the same time Sultanul Hind Hazrat Garib-e-Newaz Khawaja Mainuddin Chisti Sanjari (R) got blessings (faiz) through the mediation of Piran-e-Pir Hazratr Gausul Azam Sheikh Syed Abdul Quader Jileni (K) and emerged as age-reformer in the Indo-Pak subcontinent with the status of Kutubil Aktab Bil Asalat and Bil Berasat Gausiat. Not only that. Many other saints (Ulil Amar) also played auxiliary role in the reformation of the age being blessed (with faiz) and guided by Hazrat Bara Pir Dastagir (K). All these saints laid special emphasis upon the preservation of strict shari’ah rules of Islam and conducted religious teachings (Hedayet) according to shari’ah law. This age of reform conducted under the leadership of Hazrat Bara Pir (K) is known as the age of chained or restricted divine love (Belayet-e-Mukaiyeda-e-Muhammadi).
            About six hundred years after the end of the age of chained divine love (Belayet-e-Mukaiyeda-e-Muhammadi), again different types of contradictory opinions (Akhtelaf) with regard to religion in the Islamic world arose with the passage of time due to the end of Muslim rule. The whole world faced moral crises of grave consequences being beset with the evils of adolatry, atheism and religious dogmatism. The whole human society reached the verge of total collapse being engaged in different activities of moral degradation like conflict of power, ruinous civil war, autocracy, excessive worldly greed and lust for wealth, communal riots, murder and genocide, hijacking, terrorism, looting, deprivation, injustice, and exploitation and what not. In this critical juncture of religion, age and nations Hazrat Gausul Azam Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K) came to this world by the order of Allah (SWT) to save the human society from drowning in the ocean of sins, to show them the right path towards God, to rescue them from all sorts of injustice, oppression, exploitation and corruption, to bring them from darkness to light, to protect them from total collapse and all-comprehensive moral degradation, to guide them towards the path of emancipation, happiness and development and to re-establish the true nature of religion. He introduced the age of unchained or free divine love (Belayet-e-Mukaiyeda-e-Ahmadi) by integrating shari’ah laws and rules with the concept of religious equality (Tauhid-e-Adyan) which exerts effective influence upon morality or moral development of mankind so as to serve the needs of the ages and to cope with prevailing circumstances or situations of the age in the contemporary world. This age of unchained divine love is the best natural action-based age of the evolutionary and dynamic social life and the religious world. This concept of unchained divine love is a great spiritual power which is able to establish world peace by helping the possessor of this power to attain nearness to God (union with God) through the mixture of divine incentive (Jajab and Saluk). It is a freely mobile and all-comprehensive divine power (Belayeti power) with special effectiveness which is open for all people of the world irrespective of caste, creed, sex and religion for all time to come. Needless to say, the Maizbhandari philosophy is the end-result of the concept of this unchained divine love.

The Seven Methods of Moral Control and Self-Purification

The prophets and saints adopt different techniques or methods of their own to guide people to the right path depending upon the circumstances and needs of time. The seven methods of moral control and self-purification widely known as ‘Usul-e-Sab’a’ are derived from the holy saying and different miraculous activities  of Hazrat Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K) and these methods may be described as pure, simple and flawless techniques for mankind to attain success both in the worldhere and the world hereafter. These methods (Usul-e-Sab’a) may be regarded as the unique example of his highest spiritual power of protecting mankind from all evil motives and pursuits. These methods may be regarded as the life-giver to moral religion leading to the total emancipation of mankind both in aim and actions. The seven methods consist of three methods of destruction of human instincts and four methods of death of human desires or aptitudes. Below is an attempt to describe these methods in brief:

Three Types of Destruction of Human Instincts (Fana-e-Salasa)

1. To become self-reliant (Fana Anil Khalq): According to this method, nobody should expect any benefit from anybody or nobody should keep in mind any desire for such benefit. In fact, to ask for benefit from someone or to expect for benefit from someone is a very condemnable act like begging. Dependence on others makes a man handicapped and parasite in the society. It creates hindrances to the growth of natural power of mankind bestowed upon them by Almighty Allah (SWT). To avoid dependence on others helps a person become self-reliant. There is no substitute for self-reliance for the development of human life both at the individual and national levels.
2. To give up useless things  (Fana Anil Hawa): According to this methods, a person is required to abstain from all those activities and conversation which are not at all useful for him. If a person gives up useless activities, his way of living becomes simple and free from problems. The Holy Qur’an says, “Whoever gives up useless things, he will surely go to heaven.” Food, clothes, education, health and residence are the basic demands of human beings. The excessive greed to acquire things more than these is creating suicidal conflict. One of the main goals of the principle of Gausiat based on Maizbhandari philosophy is to establish an egalitarian society free from exploitation by giving up all useless things apart from basic needs.
3. To give priority to the will of God (Fana Anil Erada):  According to this method, one must give top-most priority to the will power of God and he must annihilate his self-existence and self-desire in front of God’s existence and will power. This nature in sufism is known as satisfaction (Taslim or Raja). To get at a loss during misfortunes or sufferings or to abstain from work being disappointed is the sign of a coward. Frustration makes a man handicapped and leads a man to suicide, the most condemned activity of human being. It does not lead to any solution of the problems. Therefore, the sign of a real faithful Muslim is to hold patience by giving importance to the will power of God and obeying the same in all circumstancs. The Holy Qur’an says, “Certainly Allah (SWT) is with those who hold patience”

Four Kinds of Death of Aptitude (Mout-e-Arba)

1. White Death (Mout-e-Abyeaz) : This kind of death refers to practise fasting and self-control to keep the individual free from the harmful effects of longings created in oneself. As a result of this practice, light or brightness appears in human mind. For example, fasting during Ramadan or any other voluntary fasting (Nafal Roza).
2. Black Death (Mout-e-Aswad) : This kind of death refers to the achievement of quality of not becoming angry at the criticism of the critics, hostility of the enemies and hatred of the evil doer and of finding out the reasons for such criticism, hatred or hostility within oneself and trying to rectify himself in the light of such criticism of the critics. If an individual finds out the reasons for criticism within oneself, he gets an opportunity to rectify his error and mistakes and he can beg apology to God being repentent. If he finds himself innocent after self-analysis, he expresses gratitude to Allah (SWT) and gets indomitable courage and great power in himself to do good things. If someone holds patience in baseless criticism, the critics become weak and sometimes hostility comes to an end. Therefore, to take recourse to self-analysis and to hold patience in case of criticism by the critics may be termed as ‘black death’.
3. Red Death (Mout-e-Ahmar): If one gets rid from greed and lust, he attains ‘red-death’. The greed and lust lead a man to the path of sin, Rape, violence, killing etc. occur due to greed. If one can check sexual desire and greed, he can attain ‘red-death’ and may belong to the class of saints.
4. The GreenDeath (Mout-e-Akhjar) : It refers to way of living free from luxury, pomp and grandeur. When a person becomes accustomed to such kind of living, he then gets rid of all sorts of greed and lust and his heart becomes filled up with love of God. If someone gives up all extravagant habits except expenditure for basic needs, it brings welfare to himself and to the society. This habit belongs to Belayet-e-Khijri (divine love of Hazrat Khijir (A)). The desire for luxurious living creates bad aptitudes like excessive thinking, excessive labour, extravagance, oppression, undesired competition, conflict, dispute etc. in human being which lead him to wrong path, affects family and social peace and push a nation towards uncertainly. If an individual becomes accustomed to a way of living free from luxury, he attains the virtue of patience, justice, self-contentment, God-fearing (Takwa) and reliance upon God (Tawakkul Allah) which makes his life peaceful. Hazrat Gausul Azam Maizbhandari (K) did not waste time in useless talks and activities. He totally disliked wearing of silken dress by male person as well as wearing of ornaments and making hole in the nose and ear of the female folk for the purpose. He used to become highly dissatisfied at the use and consumption of things not at all necessary for mankind. He used to call this world as ‘Darul Hajan’ (the mine of sorrows and sufferings).

Needless to say, peaceful living and luxury-less civilization are helpful for proceeding towards the path of God.

The Main Goals or Objectives of Maizbhandari Philosophy

The goals or objectives of Maizbhandari Philosophy are multi-dimensional and all comprehensive. We can not limit them in numbers. Because the main aim of the Maizbhandari philosophy is to practise for purification of the body, mind, soul and all other physical organs of an individual. Despite the fact, we are describing the main goals or objectives of Maizbhandari philosophy in the following so as to provide a rough idea about the same:

1. To attain nearness to God through the achievement of perfection by giving up sheer selfishness of the worldly life;
2. To establish the ideals of universal religious equality through the solution of religious conflict and dispute in the world.
3. To motivate the people to lead a life in the path of truth and justice:
4. To develop the growth of human virtues;
5. To ensure material and spiritual welfare both in the worldhere and the world hereafter;
6. To conquer God through love;
7. To establish personal and social peace by controlling all sorts of moral degradation and crimes.

The Remarkable Characteristics or Salient Features of Maizbhandari Philosophy

The salient features of the Maizbhandari philosophy reflected in the lifestyle of Hazrat Gausul Azam Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K) and aimed at the achievement of human emancipation and nearness to God may be stated in the following way:

1. The Unchained Divine Love or Total Commitment to the Unity or Oneness of Allah (SWT) : The theory of the unchained divine love is one of the rare contributions of Hazrat Gausul Azam Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K) for global humanity. The main feature of the prophethood of the Global Prophet Hazrat Muhammed Mustafa (SAW) is to express the unity or oneness of God. The main purpose of the creations is to unite with the oneness of Allah (SWT). Prophet Muhammad (SAW) discovered the path of union with Almighty Allah by dint of his Ahmadi Belayeti power (power of divine love) and showed the ways and means to attain such path.The path to unite with the oneness of Allah (SWT) is the path of unchained divine love. The theory of unchained divine love is the backbone and the inherent objective of the Holy Qur’an and Sunnah. The Kalema-e-Taiyaba and the Ahmadi Belayet involve mystery of God which are universal and everlasting. The previous saints before the advent of Hazrat Gausul Azam Maizbhandari (K) though were partially able to explore this mystery of God amid religious restrictions, they were, however, not able to explore the door of unchained divine love comprehensively avoiding religious dispute irrespective of caste, creed and religion. Hazrat Gausul Azam Moulana Shah Sufi Syed Ahmed Ullah Maizbhandari (K) was the first to open the door of unchained divine love which attaches utmost importance to Adal-e-Mutlak (judicial equality) and Tawhid-e-Adyan (religious equality) for all people of the world irrespective of caste, creed and religion and hence he may termed as the finisher of religious compulsions. This path of divine love is the easiest way to reach God and to unite people on the basis of Tawhid. This method is age-befitting and universal and it refers to the nature of Ahmadi Belayeti power which attaches utmost importance to inner faith, regards and recognition.
2. Spiritualism:  To mix up with the oneness of God, the power of inspiration (Jajba) is necessary. The ‘Jajba’ is the most valuble assets for attaining the power of Belayet (divine love). To acquire this rare asset and power long sufferings  (Riajat) and deep meditation are necessary. In sufi language this is known as ‘Nisbat-e-Sakina’ (Permanent relations with God). Due to the lack of this permanent God-relations, the people addicted to mundane aptitudes forget the supremacy of their Creator. To establish relations with God, the honest knowledge and incentive-power (Jajba) are necessary. Due to the lack of the honest knowledge and incentive, faith, devotion and fear towards God are not created and man becomes alienated from true Islam. Due to the lack of incentive for love and honest knowledge, the people lose power of judgement and become extravagant, oppressive and proud leading them to the path of ruination. In order to protect the people irrespective of race, sex, religion and colour from the path of ruination Hazrat Gausul Azam Maizbhandari (K) used to distribute love-incentive (Hal and Jajba) to them freey with a view to establishing permanent and close relations with God through the achievement of Belayeti power (power of divine love). Nobody was deprived of his (Hazrat Gausul Azam Maizbhandari (K)) spiritual incentive or blessing (faiz). Some people would achieve Ettehadi Faiz ( Educative Blessing ) and their Kasf or eye of divine knowledge would become open and they could attain the knowledge of secret mystery of God and express the same. As a result, a good number of people developed themselves into saints by the influence of Belayeti power of Hazrat Gausul Azam Moulana Shah Sufi Syed Ahmad Ullah Maizbhandari (K).
3. Total Surrender to Allah (SWT) : To show obedience to the Creator, to make absolute surrender to the Creator and to achieve nearness to God are the main goals of Maizbhandari philosophy. To attain nearness to God we should lead a life in the ways as dictated by Allah (SWT), give up all extravagant habits avoiding illusion for the worldly life, become devoted to the prayer (Salah) of God. In fact, the union of the creations with the Creator is the main objective of the Creations. This objective can be achieved through the worship of God. Because the worship of God is the connecting bridge between the creations and the Creator. Worship of God arouses love for God in the mind of the worshipper and makes him prepared to totally surrender to God. The followers of Maizbhandari Tariqa/Philosophy do not consider their Pir (Spiritual guide) as isolated from God and Prophet (SAW), rather consider him a Fana Fir Rasul, Fana Fillah and Baka Billah (merged with Prophet (SAW) and Allah (SWT)). As meaning is hidden in word, similar is the case with Kamil Pir (Perfect saint). A perfect saint is mingled with the entity of Allah (SWT) and Rasul (SAW).
   Hazrat Gausul Azam Maizbhandari (K) sowed the seed of Maizbhandari Philosophy following the mysterious knowledge of Khawaja Khijir (A), the royal bounties of Hazrat Solaiman (A), the world of love of Hazrat Jesus Christ (A), the age-befitting movement of the name of Ahmad, the Belayeti ( divine relations) status of Hazrat Muhmmad (SAW), many untold words of Hazrat Abu Huraira (RA) (the famous companion of the Prophet (SAW)), the Tawhidi cry of the great revolutionary Sufi Hazrat Mansur Hallaj (R) out of divine love and the revolutionary language of Shahid Sharmad (R). The nearness to God can be achieved only through love. The lover (Ashek) must burn the candle of love in the heart of the beloved (Mashuk). Almighty Allah says, “I was mysterious. I expressed myself in love.” (Hadilth-e-Qudsi).
4. Adherence to the Principles of Shari’ah : One of the important characteristics of Maizbhandari philosophy is to observe the rituals and conventions of shari’ah (e.g., Kalema, Salah, Fasting, Hajj, Zakah etc,) as stated in the Holy Qur’an. Al-Hadith and Sunnah and ordered by Allah (SWT). Maizbhandari philosophy is not something separate from Islam, rather it is the essence of Islam. In this connection, it should be mentioned here that Hazrat Gausul Azam Maizbhandari (K) used to offer five times’ prayer, voluntary prayer, to observe fasting (both compulsory and voluntary fasting), to read out the Holy Qur’an regularly and to engage himself in deep meditation to God. He asked his followers and devotees to offer ‘Tahajjud’ prayer, salah of ‘Salatut Tasbih’, to keep fasting of ‘Aaiyam-e-Bij’, to pay Zakah and to perform Hajj if one is solvent to do so. In fact, ‘Salah’ and ‘Zikir’ shows the source of light to human being. These two kinds of ‘Ebadah’ (worship) remove darkness of heart, protect a man from greed and illusion, reduce dependence on others and increase reliance on Allah (SWT) (Tawakkul Allah), bring self-contentment and create the attitude of surrendering everything to the will of God. As a result, no problem appears to be problem at all. Allah (SWT) says, ‘Oh, the faithful! You keep Allah (SWT) in your remembrance more and more and narrate His holiness both in the morning and evening. He and His angels bestow blessing upon you so that He brings you out towards the light and He is favour-giver for the faithful.” (Sura Ahjab, Ayat 41,42 and 43). Almighty Allah (SWT) also says, “Therefore, You remember only me, I also keep you in remembrance and you become grateful to me and do not be atheist.” (Sura Bakara, Ayat :152).
5. Judicial Equality (Adal-E-Mutlak):  Judicial equality is one of the important aspect of Maizbhandari philosophy. In Maizbhandari Philosophy there is no difference or discrimination between high and low, honourable and non-honourable (Ashraf and Atraf), rich and poor. According to Maizbhandari Philosophy all people irrespective of caste, creed, sex and religion deserve justice and fairness. All people irrespective of caste, creed, sex and religion can become the followers and devotees of Hazrat Gausul Azam Maizbhandari (K) and his successors. The caliphs (Khalifah) of Hazrat Gausul Azam Maizbhandari (K) belong to different classes of people and this fact indicates that all people irrespective of caste, creed, sex and religion are entitled to drink the water of divine love supplied by Hazrat Gauaul Azam Maizbhandari (K).
6.   Social Welfare-Oriented Activities: To participate in the social welfare-oriented activities is the obligatory duty of a real faithful Muslim. This is an special aspect of Maizbhandari Philosophy and Maizbhandari Darbar Sharif. Hazrat Gausul Azam Maizbhandari (K) laid special emphasis upon social welfare-oriented activities. Following this principle of Hazrat Gausul Azam Maizbhandari (K). Asi-e-Gausul Azam (trustee of Gausul Azam) Hazrat Moulana Shah Sufi Syed Delawor Hussain Maizbhandari (R) (the analyst of the true nature of Maizbhandari Philisophy) engaged himself throughout his life in social  welfare activities and established schools, madrashas, libraries, research cell, passenger-shed, co-operative society and many other social welfare organizations. Side by side with spiritual development Asi-e-Gausul Azam was also able to establish himself as a social worker and reformer of high status. To continue the process of social welfare activities for years to come Hazrat Delawor Hussain Maizbhandari (R) established an organization Known as ‘Anzuman-e-Muttabeyn-e-Gaus-e- Maizbhandari’ which has been playing very important role in promoting social and human welfare activities.
7. Knowledge and Education: These two are the important aspects of Maizbhandari Philosophy. Prophet Muhammad (SWA) said, “To remember the information related to science and knowledge for one hour is more beneficial than the  funeral prayer and congregation of one thousand martyrs; it is more beneficial than standing in prayer for one thousand nights.” Prophet Muahammad (SAW) also said, “Aquire Knowledge. Knowledge will enable you to distinguish good from bad. Knowledge will give you divine pleasure. Knowledge is your friend in desert, it is a companion in your solitude and it is a reliable friend in misfortune. Knowledge is a consolation in sorrow; it is a guide in happiness, ornaments in crowd and protective measure against enemy. So, search for knowledge from cradle to the grave. Because who searches for knowledge, his past sin is forgiven.” The first revelation from Almighty Allah (SWT) through Jibrael (A) to Propher Muhammad (SAW) is: ‘Read’ (i.e. acquire Knowledge). This fact clearly shows that to acquire knowledge is essential for mankind. To acquire knowledge is necessary for the formation of a sociaty free from discrimination and injustice, for the establishment of an ideal and welfare state, for giving up of evil and unsocial activities, for reformation of human character, for determination of relations between the Creator and the creations, for making people conscious about their duties and responsibilities, for emancipation both in the worldhere and hereafter and for rooting out corruption, violence and terrorism from the society. In other works, knowledge and  education are necessary for the total development of human being and human society. Viewed in this perspective, Maizbhandari Philosophy laid utmost importance upon knowledge and education. It should be mentioned here that Asi-e-Gausul Azam (trustee of Gausul Azam) Hazrat Delawor Hossain Maizbhandari (R) has written books like ‘Belayet-e-Mutlaka’ (The Unchained divine relations), ‘Biswa Manabatai Beleyeter Sharuf’ (The nature of Belayet in global humanity), ‘Renaissance Juger Ekti Dik’ (One aspect of the age of renaissance) etc. with a view to educating the people about the true nature of Maizbhandari philosophy and its application in human welfare.
8. Political Neutrality: Maizbhandari philosophy is free from any sort of political bias. The  activities of Maizbhandar Darbar Sharif are not guided by group of political ideology. People irrespective of any polictical party or ideology are welcome to become the devotees of Maizbhandar Darbar Sharif and to prepare himself eligible for taking bath in the ocean of divine love.
9. Divine Melody and Dance (Sema): In Maizbhandari philosophy there is a provision for Zikir (Remembrance of God) through dancing with the divine melodies of spiritual songs in deep meditation to God. However, it is not at all obligatory that one should perform Zikir through dancing with the rhythm of songs backed by musical instruments. This is not an essential element of Maizbhandari philosophy. In fact, the saints or friends of Allah (SWT) adopt different techniques to call people to the path of God. Sema (Zikir through dancing with the divine melody of spiritual songs) is one of such techniques introduced by Hazrat Gausul Azam Maizbhandari (K) to attract the people of the surrounding area to the path of God since the people of this area are very fond of music. However, he allowed this kind of Zikir (i.e. dancing with music) subject to certain conditions. As a result of the use of spiritual songs in Zikir, the people of this area got added attraction for becoming devoted to the path of God and this spiritual songs (popularly known as Maizbhandari songs) replaced the vulgar and sexual songs and made the domain of rural songs free from all sorts of vulgarity and stupidity. The famous singers like Ustad Alauddin Khan, Aftab Uddin Khan, Raihan, Monomohan, Bijoy Dey, Eshan, Roy Bhuban, Moulana Abdul Hadi (R), Moulana Bazlul Karim Mondakini (R), Molana Mosaheb Uddin (R), Monlana Aminul Hoque Harbangiri (R), Poet Abdul Hakim, Poet Ramesh Shil and many others wrote many Maizbhandari songs being influenced by the spiritual power and divine love injected by Hazrat Gausul Azam Maizbhandari (K) into their heart. This technique of diverting people from mundane aptitude to divine love through the replacement of vulgar music by the serene spiritual songs has been proved extremely useful to arouse spiritual inspirituation in the heart (Kalb) of mankind and thereby to attract them to the path of God. This kind of Zikir through music has been allowed by Hazrat Gausul Azam Maizbhandari  (K) to convert the hard type of human heart into the soft one mingled with the love of God. However, it does not mean that one is allowed to use this Maizbhandari songs for selfish and commercial purposes  in roads and streets, hats and markets; it can only be used to arouse spiritual inspiration in deep meditation to God as a way of Zikir (remembrance for God) only in sacred conditions and with holy ablution subject to the fulfilment of certain conditions stated by Asi-e-Gausul Azam Maizbhandari (R).
10. Progressiveness: Maizbhandari philosophy is a progressive and age-befitting philosophy. This philosophy is free from prejudices, orthodoxy and conservatism. Those people who are deprived from the real touch and contact of a perfect (kamil) saint take recourse to different irrelevant talks and activities due to their ignorance regarding Belayet (Spiritualism). Any activities or talks not consistent with the principles of Shari’ah are against the true spirit of Maizbhandari philosophy. Almighty Allah (SWT) says, “Besides many holy people, there are some people who do not offer prayer (open or secret) or give it up and they soon fall into the lower level of hell being addicted to lust and greed. The real nature of the society becomes gradually perverted due to the excessive number of prejudiced people in the society. Prejudice makes a man handicapped morally and leads him to the path of sin. In Maizbhandari philosophy there is no place for anything inconsistent with the principles of Shari’ah and Sunnah of Prophet (SAW) as well as Islamic rationality. Maizbhandari philosophy feels that as the soundness of different organs of human body is necessary for the physical soundness of a human being, similarly, for mental soundness the soundness of thoughts, reasoning and perspective are also necessary and valuable. Maizbhandari philosophy does not support the commercial practice of so-called pir (fake pir) and Murid system. This philosophy is the remover of prejudices, explorer of great truth and the shower of real path.We see the existence of four kinds of dimensions in Maizbhandari philosophy. These are: (a) moral dimension, (b) economic dimension, (c) social dimension and (d) political dimension. To remain in the right path and to live in peace, tolerance, all men are equal, self-control, mutual help and universality are the elements of moral dimension. The important elements of economic dimension are productivity, equitable distribution of income, legal use of assets, balanced use of wealth and resources. The elements like social equality, religious and social freedom, social responsibility, mutual responsibility, mutual care and respect belong to the social dimension while the perfect confidence in the absolute sovereignty of God, rule of law, political duty and responsibility and judicial equality are the element of political dimension. A true believer in Maizbhandari philosophy can not take recourse to corruption, autocracy, deprivation of human being from his legitimate rights and administration of the country in an unIslamic way. In fine, the source of progressiveness is Maizbhandari philosophy.
11. Universality / Global Humanity/Religious Equality: One of the most important characteristics of Maizbhandari philosophy is global humanity which is respectful to universality and religious equality. According to Maizbhandari philosophy, no people can be deprived of his due right to wealth, property as well as justice due to his religious belief. Everybody irrespective of caste, creed, sex and religion will get equal treatments at all levels – economic, social, political and moral. The concepts, thoughts and application of Maizbhandari philosophy are meant for global humanity, not for a particular race or region. Maizbhandari philosophy believes in welfare and unity of all people of the globe. The main reason for the prevailing crisis and tyranny in the Muslim world is the lack of unity. Even though equality, fraternity and the brotherhood are the fundamental ideas of Islam, they are totally absent in the Muslim people. Needless to say, only the brotherly co-operation, cordial relations and unity among the Muslim Ummah can bring everlasting peace and development in the present-day world.

Role of Maizbhandari Philosophy in Overcoming Crisis, Establishing an Ideal Society and Preserving World Peace.

            From the above brief discussion about the definition, background, aims, characteristics, methods and the practical application of the Maizbhandari philosophy, it is quite evident that in the present – day world, Maizbhandari philosophy can work as a safeguard for the society which is on the verge of collapse. Since the basic concept of Maizbhandari philosophy is temporary existence of human being in this world, avoidance of greed, avoidance of conflict and dispute, loyalty to the spiritual guide (Pir), priority of moral religion over religious rituals and supreme allegiance to Tawhid (oneness of Allah), it can ensure social welfare, bring solvency in social welfare, bring solvency in social life, establish social unity, ensure growth of humane and moral values, render welfare for both worldhere and world hereafter and ensure economic development at the individual, social, national and international levels. Hence the role of Maizbhandari philosophy in this crisis-ridden world is of utmost importance. If Maizbhandari philosophy is properly exercised at all levels of human life, the society can get rid of idolatry, atheism and religious dogmatism and the unity will be established among the people irrespective of caste, creed, race, sex and religion.
            The Seven Methods of Emancipation in Maizbhandari philosophy are the Qur’anic teaching (Hedayet) methods which may be termed as simple, defect – free and normal policies of human life. These methods bring solvency in human life. The exercise of Maizbhandari philosophy reduces the burden of social life, makes the livelihood simple and easy, and makes the life in both the worlds happy and enjoyable. This philosophy is not against the observance of religious rituals, rather it is aim-oriented, practical and a torch-bearer for the solution of the global problem. This Philosophy aims at human development of all kinds both in theory and action.
            As the moment of blooming of a fragrant flower is a matter of great pleasure for a natural scientist; similarly, the saints (Insan-e-Kamil) (i.e. the fragrant flower of human garden) are also the object of great pleasure and welfare for the lovers, devotees of saints. Hence the great saint Hazrat Gausal Azam Maizbhandari (K) is loved by all people irrespective of caste, creed, race, sex and religion. He taught us about humanity, human relations based on judicial equality and the importance, greatness and comprehensiveness of Maizbhandari philosophy. The birth place of Maizbhandari philosophy is Maizbhandar Darbar Sharif. Maizbhandar Darbar Sharif may be compared with an ocean. As the ocean takes everything good or bad within its fold with love and care, washes them and makes them clean and sacred, in the same way Maizbhandar Darbar Sharif also invites all people good or bad to come to it and to drink the water of divine love. It makes the people clear and clean and their heart becomes sacred filled up with divine love. Religion has come for mankind; mankind has not come for religion. Religion is the carrier of humanity. That is why human being and humanity occupy principal place in Maizbhandari philosophy. In the present-day world people are conniving at humanity, unnecessary dispute is going on regarding religious doctrines and principles, and religion is being used as weapon for realizing selfish ends and motives. In this crisis of grave concern Maizbhandari philosophy can provide a safe shelter to human being. For the application of this philosophy in the day-to-day life of an individual, tremendous sacrifice is required. By virtue of its importance, greatness and comprehensiveness Maizbhandari philosophy has occupied an important place in the hearts of mankind both at home and abroad  Prophet Muhammed (SAW) has discovered the path of union with the oneness of God by virtue of his Ahmadi Belayeti power. In fact, the main door of mystery of  ‘La Ilaha Illallahu Muhammadur Rasulullah’ is the union with the oneness of God (Tawhid). The exploration of this door of mystery can only be made by Ahmadi Belayeti power. Before the advent of Hazrat Gauaul Azam Maizbhandari  (K) this door of mystery could not be opened for all people irrespective of caste, creed, sex and religion due to the fact that the previous saints were surrounded by the chain of religious restrictions. Hazrat Gausul Azam Maizbhandari (K) for the first time was able to open this door of divine love for all people of all times and place. That is why he is called the leader of Belayet-e-Mutlaka (the unchained divine relations) and the Khatemul Belayet (the finisher or ender of Belayet). He introduced an age-befitting method to enable the people irrespective of caste, creed, sex and religion to reach Tawhid (oneness of God) in the simplest possible way and without restrictions of any kind. This rare contribution of Hazrat Gausul Azam Maizbhandari (K) will remain in tact and everlasting for times to come. Maizbhandari philosophy believes in religious harmony and not in religious conflict. There is no place of communalism in Maizbhandari philosophy. Maizbhandari philosophy is a universal system irrespective of caste, creed, sex, and religion. People of all classes and categories have equal access and opportunities in Maizbhandar Darbar Sharif and all are entitled to receive spiritual blessings from this grand Darbar. The fact will be more evident if we look at the mass congregation of Maizbhandar Darbar Sharif during the celebration of Urs (birth and death anniversary of Hazrat Gausul Azam Maizbhandari (K) and other saints of Maizbhandar Darbar Sharif) festival. The Muslims, the Hindus, the Buddhist, the Christians and people belonging to any other religions are remembering God (Zikir) according to their own religious rules and regulations with utmost devotion and divine love. Nobody is a hindrance to the meditation of others. Such an example of religious harmony is rare in the world. In fact, observance of religious rituals is not enough. The things that matter much are – to abstain from all sins and vices, to have confidence in one’s own conscience and thoughts, and to become devoted to God. In fact, Hazrat Gausul Azam Maizbhandari (K) introduced the Seven Methods of Self – Correction for the emancipation of all people of the world who believe in Tawhid (oneness of Allah (SWT)) and he taught people of all religions about self-correction, self-control, avoidance of useless things, reliance upon God, equality, kindness, benevolence, altruism, fraternity, brotherhood, tolerance and unity. Maizbhandari philosophy is not a mere theory of individual whims. It is the essence of Sufism. It aims at the spread of education, good culture and socio – economic welfare among all people. Man is above all creations in Maizbhandari philosophy. Humanity is of utmost importance in Maizbhandari philosophy. This Philosophy is mainly concerned with divine love and aims at the creation of inspiration (Jajab) of divine love among all human souls so as to enable them to proceed towards the nearness of God. It tries to ensure peace in the human society. It is against all sorts of exploitation, luxury, corruption, injustice, racial discrimination, communalism, idol worship, selfishness, colonialism, terrorism, violence and any other vices. It makes people active, rational, co-operative, humane, peaceful, generous and progressive. We need social, political, economic and religious equality and this equality can work as a basis for local, national and global unity among mankind. Needless to say, this can be ensured only through the continuous exercise of Maizbhandari philosophy which puts a great check on human lust and greed through different methods of moral control. Maizbhandari philosophy shows the path of spiritualism and Sufism and solution of all problems of terrorism and violence in the Muslim World (e.g., Palestine, Iraq, Kashmir, Afghanistan, Chechnia, Bosnia, Pakistan, Libya, Egypt, Syria, Yemen etc.) and elsewhere can only be made through this path. This philosophy is a victory of truth over falsehood, courage over cowardice and peace over violence. Let us now proceed through this path of sufism to establish unity, religious harmony and everlasting peace in the world and thereby enrich ourselves with divine love to achieve nearness to God and entire satisfaction of Allah (SWT).
            With the charm of the miracles (Keramat) of Hazrat Akdas (K) and with the increase in the number of saints through the divine blessings (Faiz) of Hazrat Gausul Azam Maizbhandari (K), the Maizbhandari philosophy spread throughout the sub – continent among the millions of people. The vicegerents (Khalifa) of Hazrat Gausul Azam Maizbhandari (K) acted as soldiers of the Battle of Badr to distribute the benefits of Maizbhandari philosophy to all those who were blind with the illusion of the mundane world forgetting the path of Allah (SWT). These saints burnt the fire of divine love to all those who were the seekers of divine blessing of Hazrat Gausul Azam Maizbhandari (K). People rushed like insects from far and near to Hazrat Akdas (K) to drink the honey of divine love which turned them into saints of great status and dignity. This trend of spread of Maizbhandari philosophy did not stop even after the departure of Hazrat Akdas (K) from this mundane world. His competent successors Kutubul Aktab Bil Berasat Gausul Azam Hazrat Moulana Shah Sufi Syed Golamur Rahaman Baba Bahndari (R), Fana-e-Wasel Hazrat Moulan Shah Sufi Syed Aminul Hoque Maizbhandari (R), Asi-e-Gausul Azam and the analyst of the true meaning of Maizbhandari philosophy Hazrat Moulana Shah Sufi Syed Delawor Hossain Maizbhandari (R) and Sahanshah Hazrat Ziaul Huq Maizbhandari (R) played a vital role in the spread of this philosophy still further. Sajjadanashin of Gausia Hoque Manzil and the only son of Sahanshah Hazrat Ziaul Hoque Maizbhandari (R) Alhaj Syed Muhammad Hasan Maizbhandari (R), Sajjadanashin of Gausia Ahmadia Manzil Alhaj Syed Emdadul Haque Maizbhandari (R), Alhaj Syed Didarul Hoque Maizbhandari (R), Alhaj Syed Sahidul Hoque Maizbhandari (R) and the descendants of other Manzils of Maizbhandar Darbar Sharif have been working very hard to distribute the fruits and benefits of Maizbhandari philosophy through seminar, conferences, different social, educational and research organizations to the problem-ridden people to serve the greater cause of Muslim Ummah, Global human civilization and culture. As a result, people from all walks of life irrespective of caste, creed, sex and religion have been coming to Maizbhandar Darbar Sharif like swarm of bees to drink the water of divine love and blessings (Faiz) and to get their problems of both the worlds solved and these wave of people towards Maizbhandar Darbar Sharif are expected to continue till the Day of Resurrection. May Allah (SWT) allow us all to reap the benefits of divine love and blessings of Hazrat Gausul Azam Maizbhandari (K) and his descendant saints for years to come so as to serve the greater cause of world peace and better welfare of global mankind.