The ASI Park in Mehrauli is amongst my favourite walks in Delhi. Adjacent to the flower market and along one of the roads leading to the Qutub Minar, the sprawling park is well maintained.

Here, one can discover tombs, step wells and other archeological remains from the period of the Delhi Sultanate to the British era. Exploring the area is fun and easy as most monuments have signages.

I love walking from the flower market entrance right through the exit beside Khwaja Qutub’s dargah. On this path, one passes the enchanting step well known as ‘Rajon ki Baoli’, and other Lodhi period tombs and structures.

Inside the park stands the beautiful mausoleum of Shaykh Jamali, the spiritual successor of Shaykh Samiuddin whose dargah is around the same area.

The Suharwardi order gained a stronghold in Delhi largely because of the eminent Shaykh Samiuddin and his poet – disciple Jamali. Khwaja Samiuddin Suharwardy, a disciple of Shaykh Kabiruddin Ismail studied under the tutelage of the philosopher Mir Sayid Sharif Jurani, a renowned scholar at the court of Timur.

Shaykh Samiuddin received his khilafatnama in his hometown of Multan. He then traveled through many Indian cities including Nagaur, Bayana and Gujrat. He was in Bayana during the reign of Bahlul Lodhi, a time when the ruler engaged in a war against Sultan Hussain Shah Sharqi.

The Afghan governor Sultan Ahmed Jalwani secretly supported Sharqi and approached Shaykh Samiuddin to pray for Sharqi’s Success. The request angered the Shaykh and the Afghan governor apparently abandoned the secret plot.

Shaykh Samiuddin migrated to Delhi during the rule of Bahlul Lodhi. After the death of Bahlul, Prince Nizam ascended the throne as Sultan Sikander. The prince had earlier visited the Shaykh and sought lessons in Arabic grammar from him

The Shaykh prayed for his success in this world and the Hereafter. On the occasion of his coronation, Sultan Nizam sought blessings from the mystic. He greatly venerated Shaykh Samiuddin, seeking his advice on political matters.  The Shaykh prayed for his success in this world and the Hereafter. On the occasion of his coronation, Sultan Nizam sought blessings from the mystic. He greatly venerated Shaykh Samiuddin, seeking his advice on political matters.

In keeping with Suharwardi traditions, the Shaykh believed that the involvement of religious scholars and Sufis in state matters benefited the masses. On one occasion, the Shaykh explained to the Sultan that there were three types of people who could never hope for divine blessings. Among them were old men, who sinned; young people, who continued to sin hoping to repent later; and rulers, who were unjust. 

Khwaja Makhdoom Samiuddin authored the Sufi manual ‘Mifatah ul Asrar’, Key to Divine Secrets. He explained that Divine Secrets were unlimited and no one could hope to unravel them in entirety despite walking on the mystic path for a thousand years.

The Shaykh lived to a ripe old age and died on 17 Jamada al awwal 901 Hijri/ 1495A.D.  Before his death, Khwaja Samiuddin informed his disciples of a dream in which Khwaja Qutubuddin Bakhtiar Kaki stood near the Hauz -e – Shamsi, indicating his final resting ground.

Hamid bin Fazal Allah Jamali happened to be the favourite khalifah of Shaykh Samiuddin Suharwardi. The mystic poet’s pen name was Jalal, wrath, but he changed it to Jamali, glory, as advised by his spiritual mentor. The poet’s father was a prominent merchant who died early, leaving him under the tutelage of Suharwardi. Jamali remained devoted to his Master throughout his life.

Passionate about traveling, Jamali undertook a long journey to distant lands including Makkah, Madinah, Yemen, Palestine, Syria, Antolia (Asia Minor), Iraq and Central Asia. He had already acquired fame as a great poet, known even in Heart. He even visited Ceylon to see the foot print of Prophet Adam.  Jamali returned to Delhi just before the death of his Master.

On his travels, Jamali met a number of prominent Sufis. In Heart, Jamali had interesting conversations with Jami, the famed Persian Sufi poet. Jamali’s travel writings throw light on the linkages between Indian Sufi disciplines and those in other Muslim communities across the world.

Jamali was a merchant whose fame as a poet peaked during the Lodhi regime. Respected by the Sultans of Delhi, he shared a close relationship with Sikander Lodhi and wrote an elegy at his death. When Ibrahim Lodhi ascended the throne, he dealt severely with his father’s favourites and Jamali fell out with the court. When the Mughals overthrew the Lodhis, Jamali wrote poetry celebrating the Mughal victory.

Jamali lived through the rule of four kings including Sikander and Ibrahim Lodhi, and the Mughal emperors Babur and Humayun. He befriended Babur, accompanying crown prince Humayun on military expeditions to Gujrat.

Jamali compiled a lengthy book of poems ‘Merat al Maani’, but it is for his ‘Siyar ul Arifeen e Tazkira’, the classical hagiographic account of the Indian Sufis for which he is most remembered.  Jamali also authored a Mathnawi, ‘Mihr wa Mah’ in Persian on a mystic theme containing over eight thousand verses.

The Sufi poet died on 10th Dhul Qada 942 Hijri/ 1535 AD. He is buried in the cell he constructed a few years before his death.  Jamali’s two sons survived him. Shaykh Abdul Haib, the younger son was a poet and member of Sher Shah’s court.

The elder son Shaykh Gadai remained loyal to the Mughals and became an important court official. His music assemblies were attended by the emperor Akbar and his Prime Minister Bairam Khan.  However, after the exile and death of Bairam Khan, Shaykh Gadai fell into obscurity. This area that houses Jamali’s tomb is called Jamali Kamali and is perhaps as old as the fort of Rai Pithora.