Biswa Shanti Manzil
(World Peace Center)
Enayetpur Darbar Sharif
Gate of the Mazar Sharif

“Behold! verily on the friends of Allah there is no fear, nor shall they grieve.”
 (Al-Quran, 10:62)

[Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona]
Al-Quran, Surah Yunus:Ayat 62
 
 
Khwaja Enayetpuri(r) and his Legacy

What we know as Mozaddediya Tariqa of Sufism in the 20th century Bangladesh (born as an independent country in 1971 from the then West Pakistan) owes much to the great saint in Bangladesh named Shah Sufi Hazrat Mawlana Khwaja Yunus Ali (r), popularly known as Khwaja Enayetpuri(r), whose family lineage traced back to Baghdad but later on migrated to Delhi, India. Khwaja Enayetpuri(r), having reached the highest grade of theosophical, intuitional and spiritual speculation, preached his valuable Sufi teachings by representing four dominant and prominent Sufi orders—Naqshebandiya, Mozaddediya, Al-Qadiri, and Al-Chisti. It is hard to find any Sufi saint in the present Bangladesh where a particular Sufi order, such as, solely Al-Qadiri, or solely Al-Chisti is taught or preached. The aforesaid Sufi orders are merged into one another in such a way in his teachings that none could differentiate what particular Sufi order he or she belongs to, rather they (the disciples) are known as the followers of four renowned Sufi orders taught and preached by the late Khwaja Enayetpuri(r).

Hazrat Mawlana Khwaja Yunus Ali, popularly known as Khwaja Enayetpuri(r), was born in 1886 at Enayetpur in the district of Sirajgonj, Bangladesh. He possessed a highly dignified lineage. His father, Khwaja Abdul Karim was known as a great Islamic scholar. He was greatly enlightened in the light of Sufism the germ of which is traced in the passages of the Qur’an.

Khwaja Enayetpuri(r) had passed 12 years by surrendering himself to the path of Allah under the guidance of his Sheikh Shah Sufi Syed Wazed Ali in Kolkata, India, with a view to achieving spiritual knowledge and right guidance for the welfare of the people regardless of castes and classes. Having studied a large number of religious scriptures for nearly two decades, the Sufi reached the culmination of the highest grade of theosophical, intuitional and spiritual speculation. He sought world peace and thus preached his valuable teachings representing four Tariqas (Orders)— Naqshebandiya, Mozaddediya, Al-Qadiri, and Al-Chishti. His teachings are highly respected and maintained by innumerable numbers of people in the Indian sub-continent, and every year on the occasion of the Urs (Annual celebration commemorating the death of the saints) hundreds of thousands of people congregate at the shrine (mazar) from far and near to observe the day with due solemnity, paying tribute to the holy saint. The recitation of the Qur’an, prayer for blessings (milad-mahfil) and above all ‘Jikr-e Qulb’ mark the Urs program.
      The mystic teachings of Enayetpuri(r) are keen and have been widely embraced by hundreds of thousands of his disciples. Fear, aspiration, shame, love and friendship with Allah—these five things should be remembered by all who wish to desire His (Allah) pity, said Enayetpuri(r). Since undergone a profound and purifying experience, he believed that there were four states of a saint—seclusion, devotion to knowledge, activities to attain knowledge, and finally preaching. A clear-hearted and true-tongued man, according to him, is like a saint who enjoys spiritual enlightenment in five states: Ebadat (regular prayers), zikr (remembrance), intimacy with God (uns), attainment of God’s compassion, and meditation of God (fiqr). He, as a matter of fact, aimed to ensure both the worldly and spiritual welfare of the people in order to eradicate all evil from the human life, emancipate the human Soul from faulty elements and throw some light on the path of a Mumin (true believer) that can bring more peace, more progress and more compassion of Allah in this transitory world.

At present there are numerous Al-Qadiri and Mozaddediya Khanqahs in Bangladesh, but the present leaders and the former heads of them are not, were not, so popular in teaching or preaching the original Sufi principles. As a result only a few followers can be traced as being recognised to be a solely Al-Qadiri or Mozaddediya follower. Khwaja Enayetpuri(r) in this regard was the most successful Sheikh in Bangladesh. He disseminated spiritual training thousands of his devotes some successful of whom have set up different Khanqahs in different places of the country. Some large ones are: The Enayetpur Darbar Sharif (the Khanqah of Khwaja Enayetpuri(r)), The Shambhuganj Darbar Sharif, The Biswa Zaker Manzil (The World Zaker Center), The Chandra Para Darbar Sharif, The Paradise Para Darbar Sharif,  Murshidpur Darbar Sharif, and so on. Needless to say, so recognized and so venerated is the Enayetpur Darbar Sharif that almost all classes of people from the highest rank to the poor working class visit it to pay homage to the late Sheikh and to vow to God against all sinful attachments to the world.

Shajra SharifSituated around 130 KM away from National Parliament House of Dhaka and 22.5 KM from Jamuna Bridge linking Northern and Southern part of the country, Enayetpur Darbar Sharif is not only a meeting place of millions of the Sufis in Bangladesh, but also a center for Sufi studies for the scholars. Adjacent to the shrine of the late Khwaja Enayetpuri(r) stands a big mosque, built by the finance of the disciples, who overwhelmingly responded to the call of Hazrat Khwaja Kamal Uddin, the 3rd son of Khwaja Enayetpuri(r) and the present head of The Enayetpur Darbar Sharif. Hazrat Khwaja Kamal Uddin is an authentic authority on the Sufi teachings of the Naqshbandiya and the Mozaddediya tariqas. He succeeded as the Sufi Master his eldest brother Maulana Hazrat Khwaja Hasim Uddin and youngest Hazrat Khwaja Mozammel Huq, whom he assisted tirelessly to successfully run the
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