Qutb ad Din Haydar | कुतुब अद दीन हैदर | سوانح حیات قطب الدین حیدر اور مزار کی تاریخ

@islamichistory813 #biography #qutbadin #haydar #sufisaint #culturalheritage #biography #islamicmysticism #islamic #philosophy #shrine #historical #figures

Biography of Qutb ad-Din Haydar and the history of his shrine

Dekhti Aankhooon aur sountay kaanoon ko Asslamoalaikum, sisters, brothers friends and elders, in informative series videos of Islamic ascolars, sufisaints, cultural heritages, islamic philosophys, islamic mysticisms and historical figures. today we are describing biography of Qutb ad-Din Haydar and the history of his shrine.

Qutb ad-Din Haydar, a Persian Sufi saint of possible Turkic origin, holds a significant place in the history of Islamic mysticism, particularly in the Malamati-Qalandari tradition, which emphasizes self-effacement and asceticism. His life and teachings are surrounded by mystery, and many aspects of his biography remain speculative, yet his spiritual influence, particularly in Khurasan, has endured for centuries. According to historical accounts, including the Tarikh-i Guzida written by Qazvini, Haydar was a contemporary of the Mongol invasions of Central Asia, specifically during the tumultuous period around 1220 CE, and it is generally believed that he passed away in 1221 CE or 618 AH. His death coincided with the height of the Mongol invasions, a moment of great upheaval for the Islamic world, and it marked the end of his personal contribution to the spread of mysticism in the region. Despite the brevity of his life, his legacy continues to resonate among Sufi practitioners, particularly through his shrine in Zava, Khurasan, which serves as a testament to his enduring influence.

Haydar's Malamati-Qalandari identity is key to understanding his spiritual journey and his place within Islamic mysticism. The Malamati-Qalandari tradition is an ascetic and often iconoclastic movement that emphasizes personal detachment from worldly recognition and approval. Its practitioners, known as Qalandars, often took unconventional paths in their devotion to God, deliberately flouting social norms and engaging in behaviors that were intended to defy the expectations of the wider society. This movement stood in stark contrast to the more institutionalized forms of Sufism, as Qalandars sought to transcend ego and attain closeness to the Divine by embracing humility and living in a state of constant self-reflection. Haydar, with his austere lifestyle, was a leading figure in this movement and is believed to have embodied the Malamati-Qalandari ideal through his asceticism, spiritual discipline, and rejection of worldly recognition.

One of the notable aspects of Haydar's life and spiritual practices is his association with the use of cannabis, which, during the time of his life, was beginning to be incorporated into the religious and mystical practices of certain Sufi circles. While the use of intoxicants such as cannabis was not universally accepted across all Islamic traditions, some Sufi groups believed that such substances could facilitate a deeper connection to the Divine by aiding in the transcendence of the ego. It is in this context that Haydar's life can be seen as significant in the history of the integration of cannabis into the mystical practices of Islam. Historical records from the time suggest that cannabis was becoming increasingly popular among Sufi mystics as a means of spiritual elevation, and Haydar’s contemporaries may have regarded its use as a tool for achieving a heightened state of awareness or mystical experience. It is important to note that while the use of intoxicants has been widely condemned in mainstream Islamic law, within certain Sufi traditions, it was seen as a means of breaking through the barriers of the self and connecting with the Divine.

Haydar's life and teachings are also closely linked to the broader historical context of the Mongol invasions. The 13th century, during which Haydar lived, was a time of immense disruption for the Islamic world. The Mongol invasions led to the fall of many prominent cities in Central Asia, including the great centers of Persian and Khurasani culture, which had been hubs of intellectual and spiritual activity. As the Mongols ravaged the region, many Sufi orders and mystics were forced to adapt to new political and social realities. Haydar’s death in 1221 coincided with the height of this devastation, and his passing marked the end of a particular era of Sufi spirituality in Khurasan. Nevertheless, his teachings and practices continued to influence those who sought refuge in the mystical traditions of Islam, even as the world around them was being reshaped by the Mongol onslaught.