Hazrat Shaikh Muhibbullah Allahabadi: India’s Ibn al-ʿArabi Who Promoted A Vision Of Wahdat Al-Wujud Where Law And Love Stood Together

By Adnan Faizi, New Age Islam 22 Sep 2025 Hazrat Shaykh Muhibbullah Allahabadi (996–1058 AH / 1587–1648 CE) gave India a vision of Wahdat al-Wujud where law and love stood together. From his khanqah in Allahabad he guided jurists, seekers, and rulers alike, reminding them that true knowledge shines only when joined with service. For his depth and balance, he was remembered as Ibn-i-ʿArabi Thani. Main Points: 1. He articulated Wahdat al-Wujud faithfully, joining Shariah and unveiling in seamless practice. 2. He made Allahabad his home in 1038 AH, teaching Qadis, scholars, and seekers with luminous discipline. 3. He authored works like Taswiyah, Sharh Fusus, and Tarjamat al-Quran, clarifying contested metaphysics for India. 4. He endured fatwas and court scrutiny, yet his disciples defended his orthodoxy and his wisdom restrained excess. 5. He passed away on 9 Rajab 1058 AH (20 July 1648 CE) in Allahabad, remembered as Ibn-i-Arabi Thani. ----- Introduction Hazrat Shaykh Muhibbullah Allahabadi belonged to that rare company of saints whose thought and presence reshaped how people prayed, reasoned, and lived. Rooted in the scholarly soil of Awadh, he journeyed through the Khanqahs of Gangoh and Rudauli, the libraries of Lahore, and the shrines of Delhi, before finding his home in Allahabad. There he gave a luminous articulation of Wahdat al-Wujud that neither compromised divine’s transcendence nor weakened the discipline of Shariah. His Majlis gathered Qadis, merchants, scholars, and seekers, while his pen offered India a fearless yet balanced way to read Ibn al- Arabi. In an age of disputes, he answered with books, hospitality, and a Khanqah where humility and service stood as the true signs of spiritual progress. Early Life And Family Background Hazrat Shaykh Muhibbullah Allahabadi was born in 996 AH (1587 CE) in the village of Sadrpur near Khairabad, in the Awadh province, during the reign of Emperor Akbar. His father, Hazrat Mubariz Chishti, was a devout scholar-saint associated with the Chishti order, while his mother was the daughter of Hazrat Qazi Ismail of Hargam, linking the household to a tradition of legal scholarship. His maternal cousin, Hazrat Qazi Abul Waiz, would later become tutor to Prince Aurangzeb, illustrating how the spiritual and scholarly prestige of Awadh’s villages extended into imperial circles. Hazrat Muhibbullah’s lineage was distinguished and spiritually rich. These ancestral strands imbued his upbringing with both noble heritage and mystical responsibility. From a young age, Hazrat Muhibbullah received lessons that integrated knowledge with spiritual practice. He memorised the Quran and was instructed in the adab of dhikr by a local Sufi teacher, ensuring that intellectual learning and inner cultivation advanced hand in hand. His home environment further reinforced this balance: the discipline and devotion of the Chishti silsila merged with the precision and legal acumen of his Qazi relatives. While some members of his family sought favour at the imperial court, Hazrat Muhibbullah remained distant from worldly ambition, cultivating sobriety and spiritual independence. A foundation that later enabled him to guide disciples who themselves became esteemed scholars, jurists, and teachers. Education and Travels Hazrat Shaykh Muhibbullah Allahabadi began his education in the village of Sadrpur, where he studied the Qur’an and basic mystical techniques under a local Sufi master. His quest for deeper knowledge led him to Lahore, where he became a disciple of Hazrat Shah Abdul Salam Lahori. There, he received comprehensive training in Ilm-E-Naql (transmitted knowledge) and Aql (reason), mastering Islamic sciences, Arabic, and Persian, while deepening his mystical understanding. Returning briefly to Sadrpur, Hazrat Muhibbullah taught Islamic sciences to local students, gaining respect as both a scholar and spiritual guide. Yet his heart remained drawn toward further spiritual journeys. He visited Delhi at the invitation of Nawab Sadullah Khan, minister under Emperor Shahjahan. While the court extended honours, Hazrat Muhibbullah’s most cherished moments were nights spent in prayer at the shrine of Hazrat Qutbuddin Bakhtiyar Kaki. His allegiance remained to the Chishti path, not worldly recognition. A decisive phase of his spiritual education occurred in Gangoh, where he was initiated into the Chishti-Sabri order by Hazrat Shaykh Abu Saeed Gangohi. Through this initiation, he absorbed the spiritual legacy of the Chishtiyya and harmonised it with the metaphysical teachings of Hazrat Ibn al-Arabi. Hazrat Muhibbullah also attended the assemblies of Hazrat Maulana Abdur Rahman Chishti in Rudauli, further enhancing his understanding of Chishti rituals and philosophy. These travels and tutelage formed the foundation of his later teaching, writings, and establishment of Allahabad as a centre of Wahdat al-Wujud. Bay‘ah and Silsila Hazrat Shaykh Muhibbullah Allahabadi took bay‘ah (oath of allegiance) under Hazrat Shaykh Abu Saeed Gangohi of the Chishti-Sabri line, which became the pivotal moment of his spiritual journey. Under his guidance, he refined dhikr (remembrance of God) and Muraqaba (meditative vigilance), attaining a heart that reflected the clarity and depth of Wahdat al-Wujud. He also benefited from the Sohbat (companionship) of Hazrat Maulana Abdur Rahman Chishti at Rudauli, whose historical awareness and spiritual depth shaped Hazrat Muhibbullah’s later writings. Additionally, he performed Zeyarat at Manikpur, where Hazrat Shaykh Husamuddin was venerated, internalising the legacy of Prophet-centred courtesy, hospitality to pilgrims, and disciplined sobriety in ecstatic states. Through these stations, Hazrat Muhibbullah harmonised Chishti-Sabri practices with Ibn al-Arabi’s Unity of Being, ensuring that his teachings combined devotion, moral discipline, and mystical insight. His silsila-linked training became the backbone for his future teachings, writings, and guidance to disciples, establishing him as a luminary in the Indian Sufi tradition. Arrival and Settlement in Allahabad In 1038 AH (1628 CE), during Emperor Shahjahan’s reign, Hazrat Shaykh Muhibbullah Allahabadi arrived in Allahabad. The city, alive with jurists, merchants, and officials, became the fertile ground where Hazrat shaped a school of balanced thought integrating Shariah and mystical insight. Hazrat Qazi Sadruddin, known as Qazi Ghasi, offered his home in Bahadurganj, which became Hazrat’s permanent khanqah. Here, a circle of dedicated seekers and disciples gathered, including Hazrat Shaykh Muhammadi Fayyaz, who later settled in Agra; Hazrat Qazi Yusuf of Allahabad; Hazrat Qazi Abdul Rashid of Sambhal; Hazrat Mulla Muhsin Fani Kashmiri, author of Dabistan-e-Mazahib; Hazrat Shaykh Ahmad of Nasirabad, known for his piety and miracles; and Hazrat Syed Muhammad Qannauji, a scholar trusted by both Shahjahan and Aurangzeb. Even his young son, Hazrat Tajuddin, learned under his guidance by keeping accounts, copying manuscripts, and tending to visitors. Despite his growing fame, Hazrat Muhibbullah remained detached from worldly honours. He declined invitations from Nawab Hazrat Sadullah Khan and other court officials, preferring the pursuit of spiritual teaching over political power. His long residence in Allahabad, spanning twenty years, solidified the city as a centre for the propagation of Wahdat al-Wujud, attracting scholars, devotees, and mystics from across India. It was here that Hazrat earned the laqab “Allahabadi,” cementing his spiritual and intellectual legacy in the region. Teachings and Writings Hazrat Shaykh Muhibbullah Allahabadi embodied Chishti courtesy and juristic discipline in all aspects of teaching. His days began with the Quran and Hadith, answering questions of law patiently and guiding seekers with care. His letters reveal a teacher who valued service over visions: fulfil your trusts, honour your contracts, pray on time, and treat neighbours with kindness. Those who experienced unveiling were advised to guard their tongues, while those drawn to debate were reminded that knowledge is crowned only by mercy. While his teaching was gentle, his writings were sharp, precise, and deeply influential. Hazrat Muhibbullah was devoted to the doctrine of Wahdat al-Wujud, or Unity of Being, as expounded by Hazrat Ibn al-Arabi, though uniquely interpreted through his Chishti-Sabri background. He emphasised that God’s presence pervades creation without implying Hulul (indwelling) or Ittihad (union). Creation is a reflection of divine attributes, and the Perfect Man (Insan-e-Kamil) mirrors these attributes fully. He advocated the simultaneous practice of Shariah and Tasawwuf, asserting that true mystical unveiling cannot cancel legal obligations. In Taswiyah, he clarified Wahdat al-Wujud: creation is not God, but God’s self-disclosures. In Sharḥ Fusus al-Hikam, he made Ibn al-Arabi’s words accessible to jurists and theologians. Tarjamat al-Quran demonstrated that all sound unveiling rests on the Quran and does not negate prayer. Other treatises—Risalah Haft Ahkam, Anfas al-Khawas, Maqamat-e-Muhibbullah, Manazir Akhass al-Khawas, Miftah al-ʿAshiqin, and Ghayat al-Ghayat—charted mystical stations, ethics, and litanies for seekers. Throughout, he consistently warned against Hulul and Ittihad: the mirror may reflect the Divine Face, but it is never the Face itself. His works remain a masterful synthesis of rigorous scholarship, spiritual insight, and ethical guidance. Disciples and Murids Hazrat Shaykh Muhibbullah Allahabadi trained numerous khalifas and murids who carried forward his spiritual legacy across northern India. His son, Hazrat Tajuddin, continued teaching in Allahabad, preserving his father’s methods and guidance. Hazrat Qazi Sadruddin, known as Qazi Ghasi, maintained the stability and daily functioning of the khanqah, ensuring its role as a centre of learning and devotion. Hazrat Shaykh Muhammadi Fayyaz took Hazrat Muhibbullah’s teachings to Agra, extending his influence beyond Allahabad, while Hazrat Qazi Yusuf sought counsel and guided seekers within Allahabad itself. Hazrat Qazi Abdul Rashid applied these teachings in Sambhal, blending scholarship with spiritual practice. Hazrat Mulla Muhsin Fani Kashmiri, author of Dabistan-e-Mazahib, reflected the courtesy and intellectual refinement shaped in Hazrat Muhibbullah’s assemblies. Hazrat Syed Muhammad Qannauji, navigating delicate court settings under Shahjahan and Aurangzeb, held firmly to humility and spiritual ethics in public life. Together, these khalifas and murids ensured that Hazrat Muhibbullah’s philosophy, grounded in Wahdat al-Wujud and balanced spiritual practice, permeated royal courts, academic circles, and Khanqahs across the region. Death, Shrine, and Legacy Hazrat Shaykh Muhibbullah Allahabadi spent his final years in Allahabad immersed in teaching, writing, and guiding disciples. On 9th Rajab 1058 AH (32th July 1648 CE), he passed away and was buried in the Khanqah where he had prayed, taught, and served. His resting place in Bahadurganj preserves the memory of that sacred house, where prayers, Thursday gatherings, simple meals, and a doctrine proven in kindness continue to mark his presence. Hazrat Muhibbullah’s legacy is not contained in a single book or slogan, but in a holistic way of living: reading the Quran with love, following the Sunnah with scruple, practising law with joy, seeking unveiling with discipline, interpreting doctrine with humility, and measuring attainment by service. To those who feared that metaphysical exploration implied lawlessness, he answered with worn prayer rugs and honoured contracts. To those who feared that strict law led to hardness, he replied with compassion, counsel, and practical guidance. Remembered as Ibn al-Arabi Thani, the “Second Ibn al-Arabi,” Hazrat Muhibbullah systematised Wahdat al-Wujud with clarity and coherence in India. He bridged the exoteric and the esoteric, ensuring that Shariah and mystical practice complemented rather than contradicted each other. His disciples carried forward his teachings across northern India, influencing scholars, rulers, and seekers alike. Even today, his school in Allahabad whispers the lessons he embodied: the Real is One, creation is His manifestation, and the servant’s honour lies in living that knowledge with mercy. His writings and teachings continue to be studied for their depth, subtlety, and practical guidance, marking him as one of the most revered intellectual and spiritual lights of Mughal India. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. 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