He is a No’maani being a descendent of Hadhrat Imaam Abu Hanifah (rahmatullah alayh). His father’s name was Shaikh Nْr. His mother was the daughter of Hadhrat Shaikh Jalalud Deen Thanesari. Initially he was employed in the army.

From the beginning Divine Love was dominant in him. He concealed his condition for some time. Afterwards he presented himself to Hadhrat Shaikh Jalalud Deen. Since Hadhrat Shaikh on account of his weakness and old age had already referred his khuddaam and mureedeen to Hadhrat Shaikh Nizamud Deen, he likewise referred Shaikh Abu Saeed to Shaikh Nizamud Deen. However, he was smitten by heartache in grief of having been separated from Hadhrat Shaikh who had departed for Balkh. As a result of the extreme grief he suffered because of the long separation, he neglected all his ashghaal.

One day he visited the grave of his illustrious grandfather Shah Abdul Quddْs. There he heard a ghaibi voice encouraging him to go to his Shaikh in Balkh. He continued hearing this encouragement for three days. Finally, he set off on foot until he reached Balkh. His arrival became known to his Shaikh by way of kashf. Some guidance in regard to him was also revealed (by kashf) through the medium of Shaikh Abdul Quddْs. Thus, Shaikh Nizamud Deen accompanied by the Sultan of Balkh set out to welcome Abu Saeed. It has already been mentioned earlier that the Sultan of Balkh had become an ardent devotee of Hadhrat Shaikh Nizamud Deen. He welcomed him warmly and honoured him highly. He further informed Shaikh Abu Saeed that the ghaibi voice and the aid which was with him along the journey were the acts of his grandfather, Shah Abdul Quddْs Gangohi. According to his instructions (which he received by kashf), Hadhrat Shaikh honoured his guest and served on him for three days with great hospitality.

After a few days had passed with this royal treatment being accorded to him, Shah Abu Saeed said:

“Hadhrat I have walked from Gangoh to Balkh not for being honoured with feasts.”

Hadhrat Shaikh responded:

“Son explain clearly your purpose.”

He said: “I came to take that treasure which you had acquired from my home.”

The Shaikh’s colour changed and he said:

“If you wish to acquire that treasure, then bid farewell to this pomp and splendour. From today the service of attending to the toilets is assigned to you.”

Hadhrat Shaikh gave instructions to the manager in charge of the general mess to give Shah Abu Saeed some bread morning and evening. He further ordered Hadhrat Abu Saeed not to appear in his presence without having received permission. Neither did he prescribe any thikr or shaghl for him. He only had to perform Salaat, fast and tend to the bathing facilities (of the khanqah).

A considerable period passed in this way. One day, Hadhrat Shaikh told the cleaner to dump the basket of dirt onto Abu Saeed. The cleaner did as instructed. In anger Abu Saeed blurted out:

“If you were today in Gangoh, you would have seen the consequences.”

The cleaner reported to Hadhrat Shaikh who commented:

“Oh! The devil is still in his head. The odour of Gangoh’s kingdom has not left yet. He still has to attend to the toilets.”

After some time, Hadhrat Shaikh instructed the cleaner to repeat the performance. On this occasion Shah Abu Saeed said nothing, but glared in anger at the cleaner. When he Shaikh was informed, he said:

“There is still deficiency in him.”

This service continued for some more time. The cleaner was again instructed to dump the dirt on Abu Saeed. On this occasion his nafs was completely docile and submissive. He gathered the dirt which had fallen to the ground and strew it onto himself. When Hadhrat Shaikh was informed, he commented:

“Alhamdulillah! The first stage has been traversed.”

Truly, it is this takabbur which constitutes the main barrier in the Path. If it is eliminated, the Path will be crossed swiftly.

After this exercise Shah Abu Saeed was granted permission to enter the majlis to listen to Hadhrat Shaikh’s discourses. After some time he was instructed with thikr. After commencement of thikr which resulted in some kaifiyaat (spiritual states), Hadhrat Shaikh discerned some ujub (vanity) in Abu Saeed. Immediately he ordered the cessation of all thikr and shaghl. He imposed on Abu Saeed the duty of tending to the hunting dogs.

One day when he took the dogs for a walk in the forest they saw an animal and ran after it. Shah Abu Saeed who was holding the chains too ran with the dogs for a while. Finally he was exhasuted. He lost control of the two powerful dogs. He feared that if he let go of the chains the dogs may disappear, inviting the displeasure of Hadhrat Shaikh. He therefore tied the chains around his waist. He managed to run behind for a while chained to the dogs. Exhausted he fell down. The dogs running with speed were dragging him along on the ground. They dragged him along a path of stones and thorns. His body was wounded and he bled. However, a special tajalli manifested on him in this state and the pleasure of it made him forget all the hardship.

At the other end, this condition which he was enduring was revealed to Hadhrat Shaikh (by kashf). He said to his khuddaam:

“At this moment faidh (Allah’s special grace) has been bestowed to Abu Saeed. Allah has honoured him with a special tajalli. Go to the forest and bring him.”

When the khuddaam hurried to the forest, the Roohaaniyat (spiritual substance pertaining to the Soul) of Shaikhul Masha-ikh Hadhrat Shah Abdul Quddْs manifested itself to Sultanul Auliya Nizamud Deen and said:

“Nizamud Deen! Although you are entitled to impose on him even more hardships, I did not extract so much hardship from you.”

This was a reprimand tempered with love which exercised a profound effect on Sultan Nizamud Deen’s heart. When Shah Abu Saeed now appeared, Hadhrat Shaikh affectionately embraced him. He henceforth applied Shah Abu Saeed to thikr and shaghl, and began to treat him with much honour and concern.

Shah Abu Saeed meanwhile was yearning for the tajalli which he had experienced on the day the dogs had dragged him. Daily he engrossed himself in thikr and anxiously waited in anticipation of that ecstatic experience. When the experience did not occur even after a number of days’ thikr, he one day sat down doing the shaghl of Habs-e-dam (withholding the breath). He resolved that he will not breath as long as the tajalli does not manifest on him even if it means death which he preferred to the insipid life he felt he was leading

He held his breath for several hours until finally the manifestation of the tajalli occurred. In sheer elation and ecstasy he released his breath with such force that his rib broke. Simultaneously, a hand holding a spoon of medicine appeared from the Ghaib (Unseen celestial realm) and administered the medicine to him. The rib was cured immediately. Along with the medicine he heard a voice directing him to drink chicken soup for a few days.

After the passing of this state, he informed Hadhrat Shaikh. Chicken soup was immediately prepared and given to him for several days.

Finally, after Abu Saeed had accomplished his spiritual course, Hadhrat Shaikh conferred the mantle of khilaafate to him and sent him back as his representative to operate the spiritual kingdom. After returning, Hadhrat Shah Abu Saeed lived as an unknown entity for some time. However, after Shaikh Muhammad Sadiq became bay’t to him, people turned towards him in great numbers.

His Demise
He passed away on the 2nd Rabiul Awwal or Rabiuth Thaani in the year 1040 Hijri. His grave is in Gangoh. The following are his well-known senior khulafaa: Shaikh Muhammad Sadiq Gangohi, Shaikh Ibrahim Rampْri, Shaikh KhwAjah Muhibbullah Ilahabad, Shaikh Ibrahim Saharanpْri and Shaikh Khwajah Panipat.