Sheikh Hamza Makhdum, entitled Mehboob-Ul-Alam, and Sultan-Ul-Arifeen, was born to Baba Usman, of the Chandra-Vanshi Rajput family, a hereditary landlord, a scholar and a mystic saint of high order. Sheikh Hamza Makhdum, in this manner, inherited the mysticism.
Education and Training
He inherited the mysticism, and from the very childhood was inclined to the company of holy men, and to the truth. Having read the holy Qu’Oran in the village, he went to the seminary of Sheikh Ismial Kabroi for higher studies.
Once he was playing instead of going to elementary school (maktab) His father happened to come there, grew angry, and beat him so severely that he fell ill. From the day he pledged that he would never play with his Grand Father Zaiti-Rena. He went to see Fatah Ullah (son of Hazrat Baba Ismial) the spiritual teacher of the Rena tribe, and learnt the Qu’Oran for a year in the monastery at Shamsi-Chak here he was enrolled into the seminary of Baba Ismial Kabroi, as a student, for higher studies. He studied the Jurisprudence, Tradition, Logic, Philosophy, Ethics, and Mysticism.
Prayers and meditation
The title Sultan-Ul-Arifeen indicates to serious efforts and painstaking prayers did. During his studies s he meditated. Baba Davood opines that Hazrat Makhdoom did not rest during night for years but remained engaged in prayers.
Sultan-Ul-Arifeen says, “I was directed to say the daruds, mention of the names, and prayers because of His kindness and whenever I sluggish in the conduct I was reprimanded. “Hard work and painstaking prayers in the early youth made him old before time.
Propagation of the Faith
The great sage followed the Sunni (Tradition) strictly not only in prayers but also in table manners, dress, manners, and etc. He scrupulously followed the Prophet and his love for him knew no bounds. These things helped him to reach the highest rank. Later, he had to forsake his love for isolation in order to serve the people. He remarks:
“In the early days I had completely abandoned the company of the people. God granted me the gift of peace at heart and composure of mind. He ordered me to serve the people so I came and started delivering the Message.”
Generally the sages are indifferent to the Shairah. In the case of the persons of the Rishiyat Order, the indifference is evident. The suppression of self, renunciation of physical demands, asceticism, and other local effects are clearly visible on sages and the Islam here. His greatest contribution was that he delivered it in its purest form to the people. He followed the Shairah strictly but asked others to do it; opposed to their reluctance of legitimate things; joined the Shairah with Rishiyat and asked the people to follow into the footsteps of the Prophet; and relieved them of their superstitions. He made Hirdey Rishi eat meat under his orders, wore rich dress, declared superstitions as untrue, opposed and exposed the hypocrites, advised to work hard continuously, observed personal hygiene and cleanliness and instructed to take lawful food and to lead pious and pure life. These are the teachings that show that he tried to build a society on the pattern of the Book and Shairah.
End of Superstitions
His greatest contribution was that he instructed the people to forsake superstitions and Un-Islamic activities through his speech and actions. Numerous instances can be cited from his life. One of them is:
Two streams flowed in Nadi-hil, and there stood a bied tree between them. The blasphemous held it sacred and observed many rites. Nobody could go by it during night. If anyone did, he was stuck in superstitions and made offerings for his relief. When Sheikh reached the place he declared, “The Jins and Satins have fled.” He ordered for the cleaning of the streams and building of bathrooms.
He relentlessly fought against such superstitions and practices, stayed at the, places to make the people fearless, got mosques built there, for instance cleansed the stream ‘Bech-nag’ at Karora and built a mosque there. Similar practices and superstitions were prevalent at Shinga-pal stream in village Barar; he too stayed there and built a mosque under the supervision of Abdul Rashid. He too built a mosque in village Aham. Wherever he observed people entangled in them, reached there, and removed their fears from his deeds.
Reforms in beliefs
The greatest contribution of Sheikh Hamza Makhdum is the negation of the spread of the Shiat, by Sheikh Shamsuddin Iraqi, under state patronage. He made Sheikh Shamsuddin Iraqi’s efforts in effective and strengthened the tottering beliefs of the people.
Revelations and Miracles
Sultan-Ul-Arifin’s whole life was full of strange revelations and miracles. One them to quote is:
One day he went to the house of a saint Sheikh Khawaja Ishaq, and was served with roasted birds for the breaking of the fast (Iftar). The sage ate them, collected their bones raised his hands in prayer, and the bones joined together, the birds came to fife and flew out of the window.
Sheikh Hamza Makhdum died in the Hijri year 984 during the reign of Sultan Ali Shah Kochak. His colleague Tahir Rafique said his funeral prayer. He was buried near Hari parbat. Thousands of people visit the shrine to pay their respects and receive his blessings.