Although the work has not survived, Shaykh
‘Abdul Haqq Muhaddith quotes
it extensively in his
Akhbaru’l Akhyar
. He also gives extracts from the works
and
malfuzaat
of his son and successor, Shaykh Ruknuddin Abul Fath (d.
1334), who was a great admirer of Shaykh Nizamuddin Awliya and often
said that he visited Delhi mainly to see the Shaykh. His works did not
survive either.
Shaykh Ruknuddin was succeeded by his grandson, Shaykh Hud, whom
the governor of Sind accused of misappropriating the income of the
khanqah
for his personal use. The Sultan ordered the governor to seize the entire
property of the
khanqah,
thereby reducing the Shaykh to utter poverty. He
was finally executed on a false charge.With his execution, the
khanqah
of
Shaykh Bahauddin Zakariya in Multan ceased to be the centre of Sufi activity.
After the death of Shaykh Rukunuddin, the order declined in Multan, only
to be rejuvenated in Uch. The Sufi who infused it with new life was Sayyid
Jalaluddin Bukhari (1308-1384), popularly known as
Makhdum-i Jahaniyan
(Lord
of the Mortals). He was the son of one of the disciples of Bahauddin Zakariya,
Sayyid Jalaluddin, also called Jalal Surkh or Red Jalal. He was originally from
Bhukhara but migrated to India, finally settling in Uch.
Sayyid Jalaluddin Bukhari,
Makhdum-i Jahaniyan
, was educated in the usual
branches of the religious sciences and initiated into the Suhrawardi order
by Shaykh Ruknuddin. He lived mainly in Uch in the north west , but made
frequent trips to Delhi and is also said to have traveled to many different
parts of the Islamic world, where he met the leading Sufis of the times. He
was appointed
Shaykh ul Islam
by Sultan Muhammad bin Tughlaq who also
made him the head of a
khanqah
in Siwistan in Sind. Sultan Mohammad bin
Tughlaq controlled the appointments of the heads of the Sufi
khanqah
so as
to keep them under his influence.
The Suh r awa r d i Or d e r 142
