Hazrat Meer Syed Fazlullah Kalpwi – A Sufi Luminary of 17th-Century Uttar Pradesh, India
By Sahil Razvi, New Age Islam
23 April 2025
Hazrat Meer Fazlullah Kalpwi (d. 1700 CE) was a renowned 17th-century Indian Sufi saint of the Qadri-Barkati order. A polymath in exoteric and esoteric Islamic sciences, his transformative spiritual influence, shrine in Kalpi, and emphasis on unity and piety left a lasting legacy in Mughal-era India
Main Points:
1. 17th-century Indian Sufi saint of the Qadri-Barkati order.
2. Mastered religious and mystical Islamic sciences.
3. Known for spiritual miracles (e.g., transforming devotees’ hearts).
4. Shrine in Kalpi remains a revered pilgrimage site.
5. Promoted unity and piety during Mughal-era India.
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Hazrat Meer Syed Fazlullah Kalpwi (d. 1700 CE) stands as a pivotal figure in the spiritual and intellectual history of North India, particularly within the Qadri-Barkati Sufi tradition. This article examines his life, teachings, and legacy through a multidisciplinary lens, integrating hagiographical accounts, historical context, and theological analysis. By situating his contributions within the socio-religious landscape of 17th-century India, this study aims to illuminate his role in perpetuating Sufi thought and practice during a period of cultural synthesis under Mughal rule.
Born in Kalpi Sharif, Uttar Pradesh (India), Fazlullah’s lineage traces back to the Tirmizi Sadat, a revered branch of the Prophet Muhammad’s descendants. His great-grandfather, Hazrat Meer Syed Muhammad Kalpwi, migrated to Kalpi, transforming it into an Islamic scholarly hub. Kalpi’s strategic location along the Yamuna River facilitated its emergence as a centre for trade, theology, and Sufism, attracting scholars and mystics from Central Asia and Persia.
Hazrat Fazlullah’s lifetime (c. 17th century) coincided with the later Mughal era, marked by Emperor Aurangzeb’s reign (1658–1707). This period saw both consolidation of Islamic orthodoxy and flourishing Sufi movements, which often bridged communal divides through spiritual universalism. The Qadri-Barkati order, to which Fazlullah belonged, emphasized Tasawwuf (Islamic mysticism) as a counterbalance to rigid legalism.
Hazrat Fazlullah’s education under his father, Hazrat Meer Syed Ahmed Tirmizi Kalpwi, reflects the dual emphasis on Naqliya (revealed sciences, e.g., Quran, Hadith) and Aqliya (rational sciences, e.g., philosophy, logic) prevalent among Indian Sufi scholars. His mastery of both domains positioned him as a ‘Jāmi‘ al-‘Ulūm’ (Polymath), a hallmark of Chishti and Qadri traditions that prioritized holistic knowledge.
Kalpi’s madrasas and khanqahs (Sufi lodges) served as nodes for intellectual exchange. Hazrat Fazlullah’s training here underscores the interconnectedness of Sufi orders; his affiliation with the Qadriya, Barkatiya, Razviya, Hamidiya, and Habibiya chains highlights the syncretic nature of Indian Sufism, where multiple Silsilas (spiritual lineages) often coalesced.
Hazrat Fazlullah’s initiation (Bay‘At) and succession (Khilafat) under his father illustrate the hereditary transmission of spiritual authority in Indian Sufism. The bestowal of the Khirqa (cloak), a symbol of legitimacy, affirmed his role as the 32nd Sheikh of the Qadri-Barkati order. Such rituals reinforced hierarchical structures while fostering continuity amid shifting political landscapes.
His epithets, Sayyidus Salikeen (Master of Seekers), Zubdatul Kamilin (Essence of the Perfect), reflect classical Sufi taxonomy of sainthood (Wilayat). These titles, documented in hagiographies like ‘Tazkirah-e Mashaikh-e Qadriya Barkatiya Razviya, signify his perceived proximity to the Divine, a central theme in Sufi metaphysics.
Accounts of Hazrat Fazlullah’s tavajjoh (spiritual attention) inducing ecstatic states (Haal-E Be-Khudi) in four devotees align with Sufi tropes of karamat (miracles). While hagiographies frame such events as proofs of sanctity, modern scholars like Carl Ernst interpret these narratives as metaphorical expressions of transformative spiritual encounters. The reflection of light from a pillar, for instance, may symbolize the Sufi concept of ‘nūr Muhammadi’ (Prophetic Light) channelled through the saint.
The phrase “Darya Ba Darya Pevast” (A river merges into another), uttered during Hazrat Shah Barkatullah’s visit, metaphorically encapsulates the Sufi ideal of ‘fana fi’l-Sheikh’ (annihilation in the master). This episode, recorded in ‘Aina-e Kalpi’, underscores Fazlullah’s role in initiating prominent figures into advanced Sufi practices (suluk), thereby expanding his order’s influence.
Under Hazrat Fazlullah’s guidance, Kalpi evolved into a nexus for Tasawwuf, attracting disciples from Punjab (Jalandhar) and beyond. His emphasis on Zuhd (asceticism) and Taqwa (piety) addressed the era’s moral anxieties, offering a counter-narrative to material excesses associated with Mughal decline.
His Mazaar (shrine) in Kalpi, Uttar Pradesh, India remains a site of ziyarat (pilgrimage), reflecting the enduring Sufi tradition of seeking Barakah (blessings) through physical proximity to saints. Anthropologist Robert Rozehnal notes that such shrines often serve as “liminal spaces” where devotees transcend socio-economic divides, a phenomenon observable in Fazlullah’s Urs celebrations.
His blessed passing occurred on Thursday evening, 14th Dhul-Qa'dah 1111 AH (2nd May 1700). His sacred shrine in Kalpi city remains a revered pilgrimage site for devotees.
Hazrat Meer Syed Fazlullah Kalpwi epitomized the Sufi ethos of ‘Wahdat Al-Wujud’ (Unity of Being), bridging metaphysical teachings with societal engagement. His legacy, preserved through hagiographies and oral traditions, underscores the adaptive resilience of South Asian Sufism. Future research could explore his influence on regional vernacular literature or compare his practices with contemporaneous saints like Hazrat Shah Kalimullah Jahanabadi.
References
1. Tazkirah-e Mashaikh-e Qadriya Barkatiya Razviya by Abdul Mujtaba Rizvi
2. Aina-e Kalpi by Maulana Zaheer Abbas
3. K̲h̲um k̲h̲ānah-yi taṣavvuf Jadīd taz̲kirah-yi auliyā-yi Hind o Pākistān, kalān̲ By Zahurul Hassan Sharib
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A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia.
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