BELIEF

SUFISM

CHISHTISM

GHARIB NAWAZ

DARGAH SHARIF

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KHADIM E KHWAJA

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SULTAN-UL-HIND ATA-E-RASOOL KHWAJA GHARIB NAWAZ (KHWAJA AJMERI)

GENEALOGY

EARLY YEARS

CLOSING YEARS

MISSION

TEACHINGS

SAYINGS

MIRACLES

LETTERS

KHALIFA

AS AN AUTHOR

MEETINGS

COMRADES

"Birth And Early Life"

"Renouncement"

"Initiation"

"Succession As Khalifa"

When Hazrat Khwaja Muinuddin was born (536AD) at Chishty in Sistan, which is also known as Sajistan, East Persia. The peace of the Muslim world was horribly disturbed. Sistan and its surrounding lands were experiencing unprecedented bloodshed and plunder at the hands of barbarous Tartars and other rebels. These intruders had taken advantage of the weak government of Sultan Sanjar. The life and honor of the people were in constant danger. The wild Tartars had completely destroyed the follower of the Muslim nation. They outraged humanity practically in all the centers of the 600-year old Muslim civilisation and culture.

Migration To Neshapur

Due to these intermittent political disturbances in sistan, khawaja Ghiyasuddin Hasan, father of khawaja Muinuddin, one day decided to pack up and leave Sistan for a safer place. He migrated with his family to Neshapur the Capital city, which was one of the most flourishing cities in those days. It was a great centre of intellectual and economic activities and possessed the famous "Nizamia" university with a precious library that contained rare collection of Original literature. There lived learned Ulama and reputed Sufis who imparted knowledge in moral and spiritual enlightenment to scholars drawn from far and near. There lived physicians and artists of rare qualifications. There were rich gardens and canals with flourishing agricultural fields. One of the suburbs was called Rewand which was famous for its grape orchards. It is recorded that khawaja Giyasuddin Hasan bought an orchard with a windmill in this vicinity to settle down for a peaceful life.

No Peace Of Mind

"Man proposes but God disposes" is an old saying. The peace in search of which Khawaja Ghiyasuddin Hasan had migrated to Neshapur was not to be had even in this great city. Here too the people were hanging in a terrible suspense between life and death. The brave Sultan Sanjar had been fighting the Tartars at the border to check them for a long time without success. Due to his prolonged absence from the capital, his administrative machinery was showing signs of disintegration. Internally, the Fidayees of the 'Qarmti' and 'Baatini' sects (one of whose members had already murdered the able Wazeer Nizamul Mulk) had also come out of their hideouts and were roaming about the country unabated, spreading wild fire of rebellion all round. These armed hordes were busy in wholesale plunder and massacre of the innocent people.
These awe-inspiring events had a very deep impression on the mind of the young Khawaja Muinuddin who was watching the whole barbarous drama objectively at his impressionable young age. The 'Qarmti' and Baatani' intriguers had carried centuries old grudge against the Hanafi Muslims who held both temporal and spiritual powers in succession for more than 500 years after the death of the Holy Prophet (May peace of God be on him). Although it was an age-old grudge but. As Islamic history shows they utterly failed in all their designs to destroy their rivals. Islam has survived many vicissitudes of history and Quran has promised its survival up to the last Day-of-Judgment.

Defeat Of Sultan

In spite of all his best efforts to turn out the invaders from his country and to control the internal rebels, Sultan Sanjar unfortunately could not succeed. He was engulfed in mutual wars between himself and his unfaithful brothers on the one hand, and the Fidayees and barbarous Tartars on the other. It was indeed a terrible situation for him, yet they fought the forces of evil to the bitter end though he was ultimately defeated and had to run for his life.

General Massacre

After the defeat of Sultan Sanjar, the invaders had a free hand to plunder every town in Khorasan. Flourishing fields were destroyed, cities were razed to the ground, inhabitants, Ulama and Sufis were mercilessly murdered honor of the woman was brutally outraged, girls and boys were taken as salves mosques, hospitals and the historic educational institutions were destroyed.

Destruction Of Neshapur

When the news of this terrible destruction reached the defeated sultan, he once more summed up his courage and collected his shattered army to save his country. But Sultan Sanjar was born under most unlucky stars and his luck once more betrayed him. He failed to check the invaders and this time he was arrested. When this bad news reached Neshapur, the capital was plunged into indescribable grief. It was now at the mercy of the enemy. The invaders entered Khorasan and destroyed the cities of Tus and Mashhed, reaching Neshapur like a sweeping storm. Everything was destroyed leaving this once flourishing city of Islamic culture and learning into a heap of rubble and ruin.

Death Of Khawaja's Parents

Khawaja Muinuddin again saw all this ghastly drama at his early age. But this was not all for him. Just at this time he lost his dear father (551 AD) and the worst part of it was that he had already lost his dear mother too. The young orphan was now left all alone to take care of himself in a world full of hate, murder and greed. Although by virtue of legacy he had enough material resources to sustain himself in his traditional standard of life but the sack of Neshapur coupled with the death of his dear parents plunged him into deep thinking. At times he was over whelmed with grief and saw a very vague picture of this terrible world though he bore it out with courage and exemplary forbearance. He was a hard working youth and looked after his orchard, personally trimming and watering the plants with his own hands.

Yet Another Shock

Hardly a year had passed after the death of Khawaja Muinuddin's father, when the mischievous Tartars once more ransacked Khorasan and repeated the same bloody drama of murder arson and loot. This time Sultan Mahmood, one of the brothers of Sultan Sanjar, came forward to check the invaders but he too failed to rout them. Neshapur was again the scene of the same ghastly tragedies. And once more Khawaja Muinuddin was overwhelmingly dismayed to see these scenes of terrible devastation. He often plunged himself into deeper thoughts about these ugly events in order to try to come to some definite conclusion about his own future course of life. The thought of helping the helpless humanity against all such persistent pillage always tormented his tender heart. Yet they could not come to any definite conclusion.

Destined For A Sacred Mission

As helpless human beings, we can never understand the will of the Almighty God. Should we surmise that by exhibiting these tragedies perhaps God Almighty meant to show Khawaja Muinuddin the sins of this wretched world in order to prepare him for a mighty divine mission of reform and peace for the mankind? As it will be seen later on that Heavenly Father did mean this for which He enlightened the mind of the young Khawaja quite unexpectedly. Whenever injustice, oppression and greed reigned supreme in this world, God has always been merciful to mankind by sending His saviors to fight the satanic forces and put the people on the path of righteousness and mutual love.

Childhood

According to historians, Khwaja Muinuddin Chishty even during his childhood gave early promise of his rare piety and sacrifice for others. Whenever any woman with a baby came to see his mother and if the baby cried for feeding," the infant saint of the future" used to make a sign to his mother to feed the crying baby from her own breast. When his mother did this, the spectacle pleased the little Muinuddin very much. At the age of 3 or 4 he used to share his own food with his playmates. Once he was going to Idgah for the Id prayers in rich clothes. On the way he saw a blind boy in rags. He pitied the boy so much that he at once gave him some of his own clothes and led him to Idgah with all due affection.
 

"Renouncement"

Khawaja Muinuddin used to ponder for hours together over the ugly scenes of the ghastly massacre in Khorasan which he had been witnessing with great pain for several years ever since his younger days. With these tragic impressions his interest in worldly life and pleasures was diminishing fast. Inwardly he was very much worried and longed to be away from such a mad world if he could manage to see a way out.

Renouncement

One day (in 556 AD), he came across a 'Majzoob' (a divine person constantly engrossed in communion with God) in the person of one Sheikh Ibrahim Qandozi who happened to come to his orchard. The young Khawaja Muinuddin was watering the plants at that time. Immediately he saw the dervish, he welcomed him enthusiastically and after kissing his hands reverently made him sit down under a shady tree. He then brought a bunch of fresh grapes and requested the holy man to eat it. The request was complied with. The divine seemed to admire the manners and this gesture of the young Khawaja's hospitality and at once perceived, by his intuitive powers, that his host was inwardly worried and upset, had a spark of divine love in his heart and was an ardent seeker after Truth. Over whelmed by the pleasure of this understanding the dervish brought out a bit of 'Khul' (the substance left after the oil was extracted from the sesame seed or Til - some historians say it was a piece of bread) from his wallet and after chewing it put it in the mouth of Khawaja Muinuddin. No sooner had he eaten it, than the veil of all worldly imagination was lifted from his mind and he found himself in quite a strange world radiating with 'divine manifestation.' When Khawaja Muinuddin recovered from this extraordinary experience, he found that Sheikh Ibrahim Qandozi had gone.

Not A Fable

This strange spiritual experience, which laid the foundation of Khawaja Muinuddin's divine career, would look like a queer fable from the Arabian Nights to the present world engrossed in materialism. But it is neither a fable nor a dream because such miracles have happened with the spiritualists or Sufi dervishes. The people of this 20th century in which materialism overwhelmingly dominates spiritualism may ridicule and refuse to believe in such superhuman feats and may naturally demand some substantial logical or scientific proofs to support them. But such doubts can be easily dispelled by a minute study of their own respective religious Scriptures. The philosophies of Islamic Sufism help us to believe in such miracles unquestionably. In this hidden science of spiritual communion or oneness with God all logical arguments are deliberately rejected because logic and Sufism do not go hand-in-hand, which was the creed of Khawaja Muinuddin and numerous other great Sufis and saints of the East. It is neither taught in our modern Universities nor can it be analysed in our scientific laboratories. It is Knowledge from God that comes to His "beloved" devotees only.

Departure for Bokhara

A handsome youth who had renounced the world in his early teens was seen walking all alone on the Neshapur-Bokhara highway amidst jungle and animal life, without a friend without a penny in his pocket and without any present or future hope of provision for his livelihood resolutely determined to seek Truth. The ever-growing discontentment of his earlier years in spite of all his rich traditions and material possessions had suddenly changed into a perfect contentment immediately after a divine vision received through the help of a great 'Majzoob'. He seemed to be very happy with his apparently gloomy lot. At this stage, however he did not know that one day he would be one of the greatest holy saints and 'Mujaheds' of his day in the history of Islam who would turn the tables of the evil world, who would apply the balm of solace and salvation to the wounds of the afflicted humanity and who would cause downfall of the redeem the suffering of the oppressed? This youthful traveler in a friendless world was none but Khawaja Muinuddin playing in the hands of Destiny for a exceedingly grand mission and amazing career dedicated to the cause of peace and happiness of mankind. This illustrious son of Islam and dutiful servant of the oppressed humanity, had decided to go to Bokhara for his education because the famous oriental universities of Baghdad and Neshapur had suffered damage due to the ravages of continuous wars and plunder but Bokhara had still some of the best educational institutions and the learned 'Ulama' of his time. Nothing is recorded by historians about Khawaja Muinuddin's primary education but considering his noble heritage; it is safe to presume that he must have received at least his early Quranic lessons at home. One historian reports that he had learned Quran by heart at the age of 7.While in Bokhara, Khawaja Muinuddin received his education in all the oriental sciences and literature from many learned 'Ulama' of the day, prominent of whom was Maulana Hissamuddin Bokhari from whom he received his 'jubba' (cloak) and 'Dastaar-e-Fazilat' (turban of learning) the two highest academic diplomas or "robes of learning" of that time.

At Samaqand

Having completed his education at Bokhara, Khawaja Muinuddin went to Samarqand which was also a great seat of learning in those days. There too he attended many leading institutions to perfect his knowledge in Theology, Philosophy and Grammar. The years of his education in Bokhara and Samarqand are reported to be between 1150 and 1160 AD or 552 AH.

In Quest For A Spritual Preceptor

After equipping himself with all the best available education (moral and religious) which he could obtain, Khawaja Muinuddin now diverted his attention to the spiritual side of his training. He now needed a 'spiritual preceptor' and decided to leave Samarqand in quest of the country towards Baghdad. On this journey he came to the town of Harwan or Haroon where one of the greatest Sufi dervishes of his time Hazrat Khawaja Usman Harooni, lived. (Born 510 A.H. died 617 A.H. and buried at Mecca.) This great saint had a resounding fame which attracted scores of persons from far and near for their spiritual enlightenment and religious and moral training under him.

At the feet of Murshid

One day Khawaja Muinuddin decided to present himself before this great saint. When he approached the saint, he kissed the ground with all due reverence and pleaded: "Sir, may I request you to enlist man as one of your humble and devoted 'mureeds' (disciples)'? Hazrat Khawaja Usman at once perceived by his intuitive powers that Muinuddin was the fittest candidate to join the circle of his disciples, and granted his request without hesitation.
 

"Initiation"

Khawaja Muinuddin says, in his own words, about his spiritual initiation "I had the honor of appearing before Hazrat Usman when many other spiritual luminaries were also present. I bowed my head in solemn reverence. Hazur Usman asked me to offer 2 'rakaats' of Namaaz (prayers). I did it. He then directed me to sit facing the Kaaba (Mecca). I did it. He told me to repeat Darud Sharif (praise and blessings for the holy prophet and his family) 21 times and to say 'Subhan Allah' (God be praised) 60 times. I did it. After that he stood up took my hand in his own and looked towards the heaven saying: "Let me present you to God". After that he cut off my hair with a scissors and then put a special Tarki cap (Kolah Chahaar Tarki) on my head and asked me to sit down. He then asked me to repeat 'Surah Ikhlas' (a Quranic verse) one thousand times. I did it. He then said, "among our followers there is only one day and one night's Mujaheda (probation) hence go and do it today" Accordingly I spent one day and one night in prayers and reappeared before him. He asked me to sit down and repeat 'Surah Ikhlas' again one thousand times. I did so. "Look towards the heaven", he then asked me. When I raised my eyes towards the heaven he enquired "how far do you see?" I said, up to Arsh-e-Moalla (zenith). He then asked me "look below" . I said upto Tahtu-Sara (abyss). He then asked me to sit sown and repeat 'Surah Ikhlas' one thousand times and I did it. He then asked me " Look towards the heaven ". When I did so, he enquired "how far do you see now? " I said up to Hijaab-e-Azmat (dazzling glory of God). 

He then asked me "close your eyes". I did so, and, after a moment, he told me "open your eyes." I did so. Then he showed me his two fingers and enquired "what do you see through them?" I said, I see 18,000 Aalam (worlds). When he heard this, he said, "now your work is over". Then he looked towards a brick lying nearby and asked me to pick it up. When I did so. I found some deenars' (gold coins) under it. He asked me to go and distribute them among the poor and the needy which I did. I was then instructed to remain with him for some time."

At Mecca and Medina

Khawaja Muinuddin says he was taken to Kaaba (Mecca) in 562 A.H. from Baghdad by his Murshid, Khawaja Usman, where the master prayed for his disciple's success and salvation. His prayer was answered by a 'Nida' (voice) declaring: 'O Usman, We have accepted Muinuddin as one of our beloved devotees". (Hazrat Sheikh Shahabuddin Suhrawardy says he was himself present in Mecca when Khawaja Muinuddin Chishti's attendance took place.) Khawaja Usman then took Khawaja Muinuddin to Medina and asked him to offer his homage and salutations at the shrine of the Holy Prophet Mohammed. In this connection, Khawaja Muinuddin says: "I did so and heard a 'Nida' in response declaring: 'Wa-alaikum-us-Salaam Ya Qutbul Mashaikh-e-bahr-o-bar' (Peace be on you also O spiritual leader of all the saints on earth"). Upon this Khawaja Usman informed his disciple that he had now reached the stage of perfection as a dervish

Strange Experience On Travels

Describing his extensive travels with his 'Pir-o-Murshid' Khawaja Muinuddin says, "I was once traveling with Hazrat Khawaja Usman in Sewastan. One day we reached a 'Som-Aa' (monastery) where Hazrat Sadruddin Ahmed Sewastani lived and remained deeply absorbed in the devotion of God. For several days I remained in his attendance. When anybody came to him, he used to get out something from 'gheb' (invisible source) and present the same to the newcomer and requested him to pray for the dervish so that he may carry his unflinching faith in God and his holy prophet Mohammed to the grave. Whenever he heard of the torture that awaits the sinful dead in their graves (according to Islamic belief) he used to shiver like a cane even at this horrible thought. He very often bitterly wept for days together and did this so loudly that even the onlookers could not resist their pitiful emotions. 

When I attended on him, he was in this state of mind. When he recovered he told me, "My dear, I have to face the death. How can one whose enemy is Malik-ul-Maut (the angel of death) and who has to render the account of his worldly deeds or the Day-of-judgment (Qayamat) laugh or be happily engaged in any worldly affairs?" He went on, "If you people ever knew even a little about the condition of those persons who are interned in their graves with scorpions and snakes torturing them you would melt like salt. "Hazrat Sadruddin added, "One day I was sitting with a god fearing dervish in the graveyard of Basrah. By his intuition the divine understood that the internee of a nearby grave was being subjected to questions about his religious belief, etc. (according to Islamic conviction) with horrible torture. On realising the horror of this torture this dervish made a violent 'Nara' (loud shriek) and the next moment he was dead. 

I have never seen a dervish more horrified at the thought of after death questioning and torture of the sinful in their graves than this one. Hazrat Sadruddin further went on, " It is due to this thought of the horrible torture in grave that I am in seclusion for the past 30 years and you are the first person whom I have related this story. Therefore my dear, it is better to spend our time in the devotion of God than in the company of worldly people because so long as people spend their time in the company of worldly people they are away from God. We must avoid such association and prepare ourselves for the next world. "After this he gave me two ' Khurmas' (dry dates) and retired to his seclusion only to resume his repentance." Hazarat Khawaja Muinuddin continues, "Once I, Hazrat Khawaja Usman Harooni Shiekh Ahaduddin Kirmani and Janab Aarif Revigiri were sitting in the company of some other dervishes in mosque of Damascus. In the course of conversation Janab Mohammed Arif said; " On the day-of-judgment (Qaya- mat) the rich will have to finish an account of their doings and conduct before God but the dervishes will be exempted." One of the dervishes however hesitated to believe this and demanded an authority on such a divine 'fireman' from an authentic book. 

After a little contemplation, Janab Arif gave out 'Kashful-Mahjoob' as the name of the book but the dervish insisted to see the said book and the 'firam' with his own eyes. Upon this Janab Aarif prayed to the Almighty God for help and by His grace the angels presented the particular book to him. When it was shown to the arguing dervish he bowed down his head at the feet of Janab Aarif apologetically. Afterwards it was decided that each of the 4 dervishes present should show his 'Karamat' (miracle). Hazrat Usman Harooni put his hand under his 'Mussalla' (prayercarpet) and brought out some pieces of gold and asked one of the company present to go and fetch some 'Halwa' (a kind of sweet paste prepared with refined flour butter and sugar for all. Shiekh Ahaduddin Kirmani then touched a dead branch of a tree lying nearby which immediately came to life and became green and flourishing. 

Owing to great regard I had for my 'murshid', I did nothing. Hazrat Usman then turned to me and said, "Muinuddin you did nothing". Upon this I took out 4 fresh breads from my wallet and handed them over to the dervishes who were feeling too hungry but did not express their desire before the company due to shame. Janab Aarif then said, "A dervish who had no such powers did not deserve to be called a dervish. "


Hazrat Khawaja Muinuddin says, "Once I, Hazrat Usman and another dervish were on a journey when we reached the town of Awash where we met Shiekh Bahauddin Awashi. He was a great dervish and it was his custom that whosoever went to him at his Khanqah (secluded place of meditation), he was offered something. He used to distribute clothes also, which he received from 'gheb' (invisible sources). When we left him, he gave me a precious parting advice. He said, "O dervish, whatever you get give it away in charity in the name of Allah and never hoard any wealth. Feed the humble and the poor people of God so that you may become one of His beloved."


Hazrat Khawaja Muinuddin continues, "Our next halt was at Badakhshan where we met a venerable old dervish one of whose feet was amputated. He was 100 years old and was wholly absorbed in the devotion of God. When I enquired about his amputated foot, he said, "One day, overpowered by my 'nafs' (appetitive desire) I put this foot out of the 'Som Aa' (monastery) when I heard a 'nida' (voice), "O devotee, have you forgotten your pledge with me? I immediately felt ashamed and cut off my foot and threw it away because it had led me out of the 'Som Aa' and was the cause of breaking my pledge with God. I do not know how shall I be able to show my face and wipe off this disgrace before other dervishes on the Day-of-Judgment."

Conversion Of Fire Worshippers

All historians report a wonderful miracle about Hazrat Khawaja Usman Harooni when he was no one of his tours with Khawaja Muinuddin from Harwan to Baghdad. In the town of Ray, which was a big center of fire-worshippers, they had a big fire temple wherein 20 wagonloads of firewood were consumed daily to keep the fire alive for all the 24 hours. Hazrat Khawaja Usman stayed here under a shady tree. While he engaged himself in his evening prayers, he asked his attendant Fakhruddin to arrange for the fire and prepare some food to end the day's fast. Fakruddin went to the fire worshippers and begged for some burning coal in order to prepare his fire but they refused and said, "This is our god we cannot give any fire out of it. "The attendant returned and reported the matter to his master. Hazrat Khawaja Usman then himself went and found that an old man, whose name was Mukhtar, was sitting on a raised wooden platform with a 7 year old boy in his lap and many persons were busy in worshipping the fire around him. Hazrat Usman questioned him, "What is the use of worshipping fire which is but an insignificant creation of the Almighty God and which can be extinguished with a little water, why didn't you worship that real and true God, the Creator of this fire and of all the universe, so that you may derive benefit and have eternal salivation. "The old man replied, "Fire in our religion is very sacred and it is the source of our salvation, we worship it so that it would not burn us on the Day-of-Reckoning."


Hazrat Usman: Very well. Since you have been worshipping it for ages now put your hand in it. If it is a source of your salvation it should not burn you.
The Old Man: But burning is the nature of the fire, who can dare to put his hand in it and yet be safe from it?

Hazrat Usman: Fire is under the command of the Almighty God, the Creator of the whole universe without His command it cannot burn even a hair.
Having said this, Hazrat Usman took theboy from the arms of the old man and reciting, "Bismillah-Ar-Rehman-ir-Rahim-Yaa Naaro kuni bar da-wassalaam-un-ala-Ibrahim" (In the name of merciful and Compassionate God, O fire be thou cool and a means of safety for Abraham) (Quran), he suddenly disappeared in the burning fire. The fire worshippers began to cry and wail. It was after some time that by the grace of God, Hazrat Usman emerged out of the fire quite unscathed with the boy in his arms, hale and hearty. The fire could do them no harm. The old priest and his companions were surprisingly too happy to see the boy safe and sound, and asked him, " what did you see in the fire? " The boy replied, "I was playing in a garden because of the blessings of this Sheikh."


All the fire-worshippers, after seeing this miracle, embraced Islam and became Hazrat Khawaja Usman's devoted disciples. Mukhtar's name was changed into Abdulla and the boy's into Ibrahim after the Islamic fashion. Hazrat Usman stayed in Ray for 2 and half years and imparted necessary Islamic teachings and lessons to the new converts. Instead of the fire temple, a magnificent mosque was built in Ray which stands even to this day.

Punctuality Of Namaz

According to Khawaja Muinuddin Chishti, "One day my Murshid Hazrat Usman said "Tomorrow, when the day-of-judgment will come, when all-prophets saints and Muslims will be interrogated by God Almighty about their responsibility to 'Namaz' (prayers). Those who have discharged this duty punctually will be spared but those who have not, or who have been lethargic, will be hurled in Waile which is a well in hell and where the punishment is dreadful."

Crossing Of Tigris

Recounting another journey with Pir-o-Murshid Hazrat Khawaja Usman, Khawaja Muinuddin says, "We were on a journey, when we reached the bank of the river Tigris, it was horribly overflowing under a furious storm. I was disturbed about crossing it. Hazrat Usman understood my apprehension and asked me to "close the eyes". I did so. When I opened my eyes after a little while I found him and myself both on the other side of the river. I reverently enquired as to how it happened? The great Murshid said, "We repeated Al-hamd Sharif (Surah Fatiha from the Quran) five times and crossed the river.
 

"Succession As Khalifa"

Meeting With Khawaja Qutubuddin

During this tour, when he visited the famous city of Asfahan, he met Sheikh Mohammed Asfahani. The 14-year old Qutubuddin Bakhtiyear Awashi (born 569 AH) was in search of a Murshid (Master) in those days and was thinking of approaching Sheikh Mohammed in this matter but, in the meantime he came across Hazrat Khawaja Muinuddin who read in him a very promising spiritual career and accepted him as a 'mureed'. Khawaja Qutubuddin accompanied him on his tour in 583 AH and later on was initiated as Khawaja Sahib's Khalifa in 586 AH as the result of the 'Bahsharat' (prophesy in dream) from the Holy Prophet of Islam at the early age of 17. Khawaja Qutubuddin was a born saint in as much as he had learnt half of the Holy Quran by God's grace while he was still in his mother's womb and used to recite it.

Visits To Mecca And Medina

During this tour (583-585 AH), Khawaja Muinuddin visited several other places including Mecca, performed Haj and offered incessant prayers for sometime there. One day he heard a 'Nida' declaring, "O Muinuddin, we are pleased with you; you may ask anything you like." The Khawaja Sahib replied, "O Almighty God, I only pray for the grace of your pardon of Muinuddin's 'Silsila' of mureeds". The 'Nida' answered, "O Muinuddin, you are our beloved devotee, we shall pardon your 'mureeds ' and also others who became so in your 'silsila' up to Qayamat (the Day-of-Reckoning).

Prophetic Direction To Go To Ajmer

Khawaja Muinuddin then went to Medina. There also he remained in devotion for a long time. One night he had a 'Basharat' (prophetic dream) from the Holy Prophet who said, "O Muinuddin you are the promoter of our religion. We give India under your charge where darkness prevails. Go to Ajmer. With your presence, the darkness shall disappear and Islam shall shine. Allah will help you. "Khawaja Muinuddin was much pleased at this 'Basharat' but wondered about the geographical situation of Ajmer. In another spiritual communion with the Holy Prophet, he was however shown a map with the exact position of Ajmer with its surrounding hills and the fort.
Resuming his journey the Khawaja Sahib visited Khirqan and Sheikh Abul Hasan Khirqani and then Astrabad where he met Shiekh Naasiruddin Astrabadi. He then left for Herat where he stayed at the tomb of Hazrat Abdulla Ansari for some time.

Yadgar Mohammad's Conversion

When his reputation attracted large number of people in Herat he moved on to Sabzawar in Afghanistan. The governor of this place, named Yadgar Mohammed, was a very cruel and haughty ruler. He was a Baatani and did not recognise or respect the first 3 Caliphs of Islam, neither had he any regard for Sufi dervishes and holy personalities. He owned a fine garden in the suburbs of the town. Hazrat Khawaja Sahib was tired, so he went into the garden for a little rest and, after having a bath in hauz' (a small reservoir of water), engaged himself in the study of the Holy Quaran.


At this time news of the expected arrival of Yadgar Mohammed perturbed the attendant of Khawaja Sahib. Apprehending insult of trespass at the hands of the haughty governor he approached his master and informed, " Sir, the owner of this garden is coming; I think, we should move out lest he may insult your honour for trespass in his garden." The Khawaja Sahib merely smiled and said, "If you are so afraid, you may go and sit under that tree and watch the scene of Allah's wonder. "Immediately after this, Yadgar's servants appeared on the scene and started sweeping and carpeting of the place for their master's reception. Due to the extraordinary saintly dignity and awe of Khawaja Sahib, they could not however dare to ask him to get out. In the meantime, Yadgar Mohammed arrived at the scene with his retinue. When he saw Khawaja Muinuddin there, he got wild and vehemently rebuked his servants, "Why did youallow this 'fakir' here and did not turn him out of my garden?" On hearing this, the Khawaja Sahib simply raised his eyes (from the Holy Quran which he was reading) towards Yadgar Mohammed and the next moment the proud and haughty governor shivered like a cane and fell down unconscious on the ground. His servants and retinue were thunder struck by this incident and begged Khawaja Sahib to forgive their master for his impertinent behavior. Upon this the Khawaja Sahib asked his attendant to get some water from the 'hauz' and sprinkle the same on Yadgar Mohammed's face. 

The next moment he regained consciousness and knelt down at the feel of the saint apologetically. The Khawaja Sahib then delivered a brief sermon of advice to him and his people who repented shamefully for their past sins and wrong convictions. He reminded Yadgar Mohammed that it was highly contradictory and shameful to be a believer of the Holy Prophet on the one hand and to disobey and flout his commands and the Islamic principles on the other. Yadgar Mohammed offered prayers in lieu of his 'tauba' (repentance) and pledged strict abstinence for future. He wanted to give all his vast wealth to Khawaja Sahib, but it was contemptuously refused. He was however advised to distribute it among the poor and the needy which he did promptly. He divorced his many wives, freed all his slaves and renouncing the world, became one of the ardent devotees of Hazrat Khawaja Muinuddin Chishti.

In Ghazni

From Balakh, Khawaja Muinuddin is reported to have gone to Ghazni at a time when none could have dared to enter that city due to the terrible turmoil and disturbances that prevailed there consequent upon the fall of Sultan Mahmud's power and the rise of that of the Ghauris. The city was dangerously ablaze and life was unsafe on account of the general massacre, arson and loot. But Khawaja Muinuddin was too big to be afraid of such dangers. If he was afraid of anything on earth he was afraid of the Almighty God alone. In Ghazni he met Hazrat Shamsul-Aarifin Sheikh Abdul Waahid and stayed with him for some time. In the tone and temper of this horrible time in Ghazni, the Khawaja Sahib applied his healing balm of spiritualism to the wounds of the afflicted which was the supreme need of the hour.

Entry In India

It was in the year of grace, 587 AH or 1191 AD that Khawaja Muinuddin Chishti entered India and proceeded to Delhi via Fort Shaadman, Multan, Lahore and Samana (a town of the old Patiala state). At Lahore he stayed for 40 days at the shrine of Hazrat Data Ganj Baksh, a great saint who had come to India before Khawaja Sahib and enjoyed considerable respect and popularity in the Punjab. While leaving Lahore, Hazrat Khawaja Muinuddin offered the following Persian couplet in appreciation of this great saint:

"Ganj bakhsh-e-faize-e-Alam mazhar-e-nur-e-khuda.
Naaqisan ra pir-e-kamil Kaamilaan raa naakhuda. "


(Ganj Baksh is a radiant ray of Divinity and a bestowed of the treasure of divine knowledge for the salvation of mankind. To the unworthy he is a supreme guide or murshid but to the supreme guides or murshids themselves he is a superlative guide like the captain of a ship.)

Warning of Raja Prithviraj's Mother

Mother of Raja Prithviraj Chauhan, who ruled Ajmer and Delhi at that time, had warned her son 12 years ago by her astrological knowledge that a 'fakir' would enter his kingdom from the North one day and destroy it if he would not be wise enough to respect him and compromise with him. The Raja had therefore, deputed intelligent spies all over the North-Western frontier to watch the expected fakir with a view to foil his entry and finish him before he could do any mischief. When Khawaja Sahib reached Samana (a town of the old Patiala state), the spies were shrewd enough to recognize him and wanted to harm him by intrigue. They invited him to stay with them as their guest and accept their hospitality. But a 'Basharat' from the Holy Prophet warned him not to trust them but to continue his journey toward Ajmer.

Courageoues Entry In Delhi

A great political event coincided with the journey of Hazrat Khawaja Sahib from Lahore to Delhi. On the decline of Sultan Mahmud's reign in Ghazni, Sultan Ghiyasuddin Ghauri and his brother Shahabuddin Ghauri had assumed power and captured Lahore from the last Ghazni governor Khusro Shah. Before returning to his capital, Shahabuddin Ghauri was however challenged (after he had captured Bhatinda) by and suffered a crushing defeat at the hands of Raja Prithviraj Chauhan of Ajmer in the first battle of Trawri or Tarain (40 miles from Delhi) in 587 A H or 1191 AD. He escaped miraculously with his wounds by the help of a faithful Khilji slave who carried him safe on his horseback from the battlefield. The Khawaja Sahib on his journey to Delhi met some Khilji and Pathan sepoys-remnants of Shahabuddin Ghauri's defeated army-who warned the saint not to venture his entry into Delhi at such a dangerous time. But it has always been proved, he was too big for such a warning and despite all natural prejudice against Muslims in such atmosphere he continued his journey courageously towards Delhi.

Entity & Conversions In Delhi

It can be easily surmised that the Khawaja Sahib's entry in Delhi, under such a prejudiced atmosphere must have taxed his and his few followers courage and perseverance to the utmost capacity specially faith in Allah. And indeed nothing could disturb or prevent him and his resolute mission even when his appearance actually infuriated the inhabitants of Delhi. A citizen's deputation approached Khandey Rao, the cousin of Raja Prithviraj and governor of Delhi under his regime and easily obtained these orders for the immediate expulsion of Khawaja Sahib and his few companions from Delhi. But whosoever went to execute the order he was so irresistibly over powered and subdued by the great saint's magnetic personality and affectionate demeanor that he was on the contrary, obliged to listen to Khawaja Sahib's sermon and embrace Islam instead of evicting him from the site. This was the great saint's first miracle on the soil of India which killed all the prejudice against his religion surprisingly and converted the same into a deep affection and reverence for him. As this news went round the city, people began to flock around him in ever-increasing number and embraced Islam unhesitatingly. When sufficient seed of Islamic faith was thus scattered in the soil of Delhi the Khawaja Sahib deputed Khawaja Qutubuddin Bakhtiyar Kaki (his beloved Khalifa) to carry on the good work there and himself proceeded to Ajmer.

 

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