Hazrat Khwaja Muinuddin

Gharibnawaz(R.A) 

Birth And Early Life 

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 honour 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 Ghiyasuddin 

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 honour 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 saviours to fight the satanic forces 

and put the people on the path of righteousness and mutual love.

Khawaja Sahib's Genealogy And Childhood

Hazrat Khawaja Muinuddin Chishty was one of the descendants of the illustrious family of 

Hazrat Ali, the son-in-law and cousin of the Holy Prophet Mohammed (May peace of God be on him). His father Syed Ghiyasuddin Hasan was a very pious personality and a well to do and influential gentleman. His mother, Syeda Bibi Ummul-wara alias Babi Mah-e-Noor was the daughter of Syed Daud. While Khawaja Muinuddin's paternal genealogy is traced from Hazrat Imam Husain, the younger son of Hazrat Ali Karam Allah Wajahu, his maternal genealogy is traced from Hazrat Imam Hasan, the elder son of Hazrat Ali.

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.

Khawaja Sahib's Genealogy 

Paternal Genealogy

Khawaja Muinuddin Hasan Chishty, son of Khawaja Syed Ghyasuddin Hasan, son of Syed Ahmed Muddin Tahir, son of Syed Khawaja Abdul Aziz Husain, son of Syed Imam Mohammed Mehdi, son of Syed Imam Hasan Askari, son of Imam Ali Naqi, son of Syed Imam Mohammed Taqi, son of Imam Ali Musi Raza, son of Imam Musi Kazim Raza, son of Imam Mohammed Jafar Sadiq, son of Imam Mohammed Baqar, son of Hazrat Syed Imam Zain-ul-Abideen, son of Syed-ul-Shohoda Syed Imam Husain, son of Amir-ul-Momineen Hazrat Ali, son-in-law of the Holy Prophet Mohammed.

Maternal Genealogy

Syeda Bidi Mah-e-Noor, daughter of Syed Daud, son of Hazrat Abdulla, son of Syed Zahid, 

son of Syed Mooris, son of Syed Daud I, son of Syedna Moosa, son of Syedna Abdulla Mahaz, son of Syedna Hasan Musa, son of Syedna Hazrat Imam Hasan, son of Syedna Hazrat Ali Karam Allah Wajahu.

 Renouncement And Initiation

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 or Rishis and Munis of the highest 

order in the East. And they do happen even today if one is lucky enough to come across 

any 'real' divine (who prefers to live in perpetual obscurity away from all worldly gaze 

to avoid interruption in his devotional career). Such miracles are amply supported by the 

old religious books or Scriptures of nearly all the leading and recognised religions of 

the world all of which are based on spiritualism. 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 

and the ancient Yogic and Vedantic sciences of Hindu civilisation also 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

The immediate inspiration of the above-mentioned miraculous experience with Sheikh 

Ibrahim Qandozi was that Khawaja Muinuddin renounced the world. He lost no time in 

selling away his orchard and the windmill along with all his other worldly belongings and 

distributed every pie of the sale proceeds among the poor and the needy. He then cut off 

all his ties with his dear and near ones, bade them a last goodbye and left Neshapur for 

Bokhara, which was the seat of learning in those days in search of religious knowledge 

and moral education.

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 

honour 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, upto 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 upto 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 travelling 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-judgement (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-judgement (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' (prayer carpet) 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-Judgement."

 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 the boy 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-judgement 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.

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' 

upto 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 you allow 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 behaviour. 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 bestower 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 recognise 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 demeanour 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.

Why These Miracles?

According to the natural principle of "seeing is believing", man appreciates and believes 

quickly a practical demonstration if he sees it with his own eyes instead of being 

convinced by any other kind of mere theoretical education or appeal for any good cause. 

There has been no greater and more sacred cause than the cause of religion in the history 

of mankind. Religious belief has always been a question of strong conviction with 

humanity, and there can be no perfect or unshakable religious belief without perfect and 

solemn conviction in the establishment of which nothing but miracles have played a most 

convincing part. Miracles, as a rule, are rare phenomena emanating from, or performed by, 

only those superhuman beings who are entrusted with, the sublime service of God and His 

creation.

When man is woefully steeped in sin, he refuses to return to the path of righteousness 

easily, and ignores all ordinary human appeals for abstinence. He needs something more 

powerful i.e. some ‘supernatural’ power to convince him that sinful life was contrary to 

the "Divine Law" and would lead him only to an ignominious disaster and severe penalties 

in both the worlds if he did not return to virtue. Only divine personalities like the 

Prophets, Saints and Auvtaars, who have no selfish axe to grind, are capable of 

performing by the grace of God to uphold the cause of eternal TRUTH for the emancipation 

of mankind.

Miracles And Modern Science

The votaries of modern science do not believe in miracles. They take them as mere myths. 

But, in Islam, miracles have the authority of the Holy Quran. They must be believed 

because, firstly, they actually happen; secondly, because they are incontestable 

historical facts; and thirdly, because science is only a weapon of sceptics and 

unbelievers against thing ‘supernatural’. Scientists maintain that except the priest 

craft and some credulous victims, no intelligent person living in 20th century believers 

in miracles, which are looked upon as mere fables invented by wily priests maddened by 

superstition and medieval moonshine. This tempest of mere verbal camouflage is, however, 

a poor instrument to thrash out the truth about miracles.

Khawaja Sahib's Pilgrimage To Mecca Every Year

As is evident from his life history Khawaja Moinuddin is reported to have performed two 

Haj pilgrimages to Mecca before coming out to India. But the Hajis (pilgrims who visit 

Mecca during the Haj) who undertook pilgrimage to Mecca during Khawaja Sahib’s stay in 

Ajmer bore evidence to the fact on their return to Indian that they saw the great saint 

in Mecca personally during the Haj every year. It was indeed one of his marvellous 

miracles. How could he do this feat in the absence of any modern means of transport 700 

years ago, is a mystery beyond human perception and yet it is a fact corroborated by eye 

witness and history. During the Haj period, he was seen both in Ajmer and Mecca.

Murderer Becomes A Devotee

Once a person appeared before Hazrat Khawaja Sahib and pretended to say that he was eager 

to pay his homage to the great saint on that particular day. The Khawaja Sahib replied 

"Here I am, but first fulfil your promise that brings you here". The man began to tremble 

with the idea that his secret was out before he could act and, admitting his guilt, he at 

once offered his profound apologies. As a matter of fact, this man was a hireling of some 

of the enemies of Hazrat Khawaja and had come with theprecise intention of murdering the 

holy saint, a fact which the great saint came to know by his intuitive powers. The man 

prayed for the pardon of the saint who forgave him magnanimously. The men then embraced 

Islam and became one of the devoted `mureeds’ of Khawaja Moinuddin for the rest of his 

life.

Milk From An Immature Cow?

One day Khawaja Moinuddin Chishty was sitting on the bank of the Ana-sagar lake at Ajmer. 

A shepherd-boy happened to pass before him with a herd of young cows who had not yet 

acquired their maturity. The Khawaja Sahib asked the boy for some milk from his herd. The 

boy took it to be a joke and said, "Baba they are all young calf of immature age; they do 

not yield any milk at this age." The Khawaja Sahib smiled and, pointing towards a young 

cow, said, "I would like to drink the milk of that cow, go and milk her." The boy obeyed 

rather hesitatingly. When he went to milk this particular cow, he was simply astonished 

to find her teats fully developed and over-flowing with milk. The boy filled several 

receptacles with milk which 40 persons drank to their full satisfaction. He was so much 

impressed by this strange miracle that he became great devotee of Khawaja Sahib.

A Prediction

One day, ‘mureed’ (disciple) of Khawaja Sahib came to him and complained, "Sir, the 

governor of the city has made my life most miserable by intolerable harassment so much so 

that today he has order my banishment from the city." The Khawaja Sahib replied, "But 

where is he now, he has already been punished by God?" When the man returned to his home, 

he heard the news of the governor’s sudden death due to a fall from his horse while 

hunting.

Restoration Of Murdered Man

One day a waiting old woman came to Hazrat Khawaja Moinuddin who was busy with his 

‘wazoo’ (ablution). The woman complained that the governor of the city had murdered her 

son without any fault and that she had come to him to beg for justice. The Khawaja Sahib, 

after finishing with his ‘wazoo’ picked up his ‘asa-e-mubarak’ (holy staff) and went out 

with the old lady to go to the place where the murdered corpse of her son was lying. His 

close devotees also followed him in attendance. The Khawaja Sahib placed the severed 

heard in its proper position on the body of the murdered young man and prayed to the 

Almighty God, "O Allah, if this man was murdered with any fault, then grant him his 

life". After this prayer, the Khawaja Sahib put his staff on the corpse and said, "Get up 

by the command of Allah if you are innocent." The young man got up, hale and hearty, and 

the next moment both he and his old mother fell down at the feet of the great saint of 

Ajmer in solemn gratitude

To The Rescue Of Sheikh Ali

One day Hazrat Khawaja Moinuddin was passing through a street of Ajmer with his attendant 

Sheikh Ali. Suddenly a creditor of Sheikh Ali appeared on the scene and, holding him by 

his garment insisted upon the payment of his debt in a very insolent manner. Pleading on 

behalf of his attendant, the Great Khawaja assured the creditor that his debt would now 

be paid soon and requested him to let Sheikh Ali go for the time being. But the creditor 

would not allow the attendant to move until his money was paid on the spot. This obduracy 

at last invoked Khawaja Sahib’s proverbial sympathy for human shortcomings. In a state of 

‘jazba’ (intense feeling) he took off his ‘Chadar’ (the wrapper which he wore) and flung 

the same on to the ground. And as soon as the ‘Chadar’ was flung, it was covered with a 

big heap of precious silver and gold coins. The Khawaja Sahib then asked the creditor, 

"Please take away your debt, counting honestly as much as it is due to you, from this 

heap but be careful not to pick up even a single coin more than what is your legitimate 

due." Overpowered by greed at the sight of such a vast wealth, the creditor mischievously 

thought of picking up more than what was actually due to him. But as soon as he stretched 

his hand towards the money with this evil intention, it dried up and his arm became as 

stiff as an iron rod. The creditor and the onlookers were wonder-struck at this awful 

experience. Realising his guilt, the creditor fell at the feet of the great saint and 

begged for mercy. The Khawaja Sahib accepted the man’s apology with his characteristic 

benevolence and prayed to God for the restoration of his arm to its normal condition.

Arrival ,Preaching And Miracles

"The seer by devotion and contemplation, prepared himself for the duties of Guide and 

Leader to mankind but when there comes the clear call, he must stand forth and proclaim 

the Message, in purity unselfish devotion and patient long suffering; to save men the 

distress of the Final Day. For Manu there be who glory in life of ease and plenty. 

arrogant splendour and the applause of men who scorn God's Truth and reject the divine. 

How will they fare when the Judgement come, and the penalty? Every fact in life's pageant 

is but a portent for the future. Every soul is in the pledge and must redeem itself by 

Faith, Prayer, by Charity and earnest care for the Realities of life. Bring but the will, 

and God will guide-the Lord of Righteousness, the Lord of Mercy and Forgiveness. "(Quran: 

LXXIV: C. 254 by Abdulla Yusuf Ali).

Hazrat Khawaja Moinuddin Chishty arrived in Ajmer at the age of 52 in 587 AH or 1191 AD 

on his divine mission, unique in the annals of Islam and also in the history of India. As 

we have seen, for the success of his grand mission he had already been suitably trained 

by his Pir-o-Murshid Hazrat Khawaja Usman Harooni and divinely equipped by the blessings 

of the Holy Prophet Mohammed. He was thus an apostle of God dedicated to the cause of 

Truth which "always and invariably prevails though in the long run." His only armour for 

the success of his great mission was that greatest invisible power that pervades and 

sustains the whole universe.

Truth Always Prevails

Again and again through all successive ages, the apostles of God have successfully fought 

and defeated the forces of evil. Prophet David succeeded in overthrowing Goliath. Prophet 

Abraham survived the torture of a huge fire made by Namrood to destroy him but it turned 

into a garden of fragrant flowers and Namrood himself was destroyed by a gnat. Shree 

Ramchandra, the exiled but dutiful son of Raja Dashratha secured a mighty victory over 

Ravana the demon king of Ceylon, in righteous cause. In spite of all torture, the Holy 

Christ and his religion did survive even after his crucifixion and the Holy Prophet gave 

noble lessons of Christianity to the world. Prophet Mohammed was tormented by Abu Jehal 

and Abu Lehab with superior forces but he succeeded triumphantly in the end with his 

grand religious mission. The whole history of the world is replete with such illuminating 

and noble examples of the success of 'Truth' against evil and repeats itself again and 

again. Whenever and wherever there is a struggle between Truth and falsehood the former 

is ultimately a victor. Raja Prithvi Raj of Ajmer unfortunately adopted a false policy of 

arrogance, persecution and insult against a harmless dervish and had to go down before 

the divine dispensation of the Almighty God.

Natural & Inevitable

Whenever the 'Divine will' ordains to inspire a band of righteous people to work as 

"Torchbearers of Truth" to a corrupt humanity, there never fails to appear a band of 

those diehards who pitch themselves in deadly opposition to inflict on the victims all 

sorts of tortures and troubles. Truth and Righteousness come out all the more shining 

when tried and tested by hardships and such a period of adversity cannot also fail to 

bring out the best character in the martyrs, their patience fortitude, humiliation 

unflinchingly faith, etc. In fact they live if they can for the Truth and die, if they 

must for the Truth. Moral perfection can be attained and moral virtue can reach their 

highest standard of persecution. And the ultimate success after fighting against odds, 

goes to prove beyond all doubt how the "Divine Movement " and the Divine help and 

guidance work behind it. Their severe trials are so to say, a blessing in disguise. In 

the furnace of trials and persecution the one of character becomes burnished gold. 

Adversity and hardships bring out some of the finest qualities in man. They either make 

of him an everlasting character, the light which shall shine always and everywhere or 

reduce him to nothingness and oblivion. Therefore those who aspire after success must be 

prepared to tread the road of hardships and trials.

Greatest Preacher Of Islam In India

It is a historic fact that Hazrat Khawaja Moinuddin Chishty was the greatest preacher and 

founder of Islam in India. It was he who laid the real foundation of Islam in India by 

his peaceful mission and unparalleled forbearance. He brought the message of 'Universal 

Love and Peace' and paved the way for his succeeding Khalifas for the peaceful 

propagation of Islam in this country without any compulsion whatsoever in the true spirit 

of the Holy Quran which says, "Let there be no compulsion in religion. Wilt thou compel 

men to become believers? No soul can believe but by the persuasion of God." Khawaja 

Moinuddin followed this dictum through out his mission. Before his arrival, Muslims in 

India were in a most negligible minority. His piety and sympathetic preaching made a 

profound impression upon all he came across.

The invasions of Mohammed-bin-Qasim and Sultan Mahmud of Ghazni contrary to general 

belief, did little or nothing for any real or permanent promotion of Islam in India. They 

were more or less military campaigns for the economic exploitation like the British and 

bear no comparison whatsoever with the grand mission of Hazrat Khawaja Moinuddin who did 

wonders with his peaceful preaching of Islam in this country. He did not bring any armies 

with him but came with only a few companions; he feared none on earth except Allah. He 

did not come out to conquer the wealth of India, he came out to endear and win the hearts 

of Indian people by free conviction in order to put them on the right path of "Truth and 

Love" and thus give them happiness and prosperity in life and salvation after death.

Here was the God's chosen man for a particular mission at a particular period of history 

Khawaja Moinuddin had renounced the world at an early age and braved self-imposed 

mortification and contentment when he could have easily lulled himself in a luxurious 

life on the rich traditions of his illustrious family. But, like all other great prophets 

and redeemers of the oppressed world his heart ached at the persecution and suffering 

which the barbarous man perpetrated upon his innocent fellow beings. Here was the man of 

destiny who was a penniless and friendless orphan when he renounced the world and left 

Neshapur in quest of education. And yet by exemplary self-denial and diligent industry, 

he was able to obtain the highest moral and religious training at the leading 

institutions of Samarqand and Bokhara.

Miracles & Sufi Derveshes

The 'Karamaat' or miracles, which formed a most prominent part of Khawaja Moinuddin life 

and mission, have always been intimately associated with the lives of other Sufi saints 

and Hindu seers in the East. As a matter of fact, miracles emanate from the supernatural 

powers bestowed upon these holy persons by God as the result of their life long devotion, 

probation (Mujahedas) and trials, and are beyond the scope of common conception of 

ordinary human beings, their experiences and knowledge. Modern science and logic have no 

place in the 'hidden' calculation and determination of miracles. They are displayed only 

when there is a great emergency to justify them. In fact they are used as a `last remedy' 

when all other common sense persuasion failed to convince the devil in man or the 

teachings and principles of the divine doctrines of Truth or the laws of God, in order to 

maintain a harmonious equilibrium among mankind in the "Divine Scheme of God." so 

essential for the happiness of His creation on earth. Highly talented and enlightened 

Sufis and seers are extremely few and rare in this age. They are ranked as Walees in 

Muslim terminology who as the lives of Khawaja Moinuddin and others of his most 

distinguished order prove, were obliged to use their supernatural powers to meet the 

circumstances of each situation strictly in accordance with the divine law and will in 

the cause of Truth and nothing else.

Round the Anasagar lake where the Khawaja Sahib's party was camping there were many 

temples. The followers of the saint used to draw water and sometimes catch the fish also 

from this lake for their food. The Brahman priests of these temples naturally 

remonstrated against this and reported the matter to the Raja who ordered immediate 

removal of "these Muslim fakirs" from the place. The servants of the Raja not only 

demanded Khawaja Sahib's movement from this place but also asked him to leave Ajmer at 

once, and this demand was made in very insolent and unbecoming manner. But it was 

impossible for Khawaja Sahib to agree because he was there by the will of God and the 

command of his Holy Prophet of Islam. When the rude crowd of Brahmans tried to mob and 

molest these innocent fakirs with the ultimate intention of murdering them the Khawaja 

Sahib only threw some dust upon them which forced them not only to shrink back but caused 

the loss of their senses and vitality also.

Persistent Prejudice & Attacks

The priests had carried the news of palpable miracles to Raja Prithviraj who naturally 

got furious in spite of his mother's warning to control his temper. She reminded him 

calmly of her 12-year-old prophecy about the entry of a fakir in his kingdom and warned 

him to treat the dervish with restraint if he wanted to preserve his kingdom. But the 

warning did not pacify the Raja. He lost no time in summoning one of his most trusted 

councilors, Ajaipal, (who was also his spiritual 'guru') for an urgent conference. 

Ajaipal was recognised to be the greatest exponent of the sciences of black art magic and 

witchcraft, astronomy, astrology, and the like. He also expounded these sciences to many 

hundreds of his chelas (disciples). When he heard the news of Khawaja Sahib's miracles, 

he assured the Raja not to worry at all and informed him that this fakir was only a fake 

juggler of occult sciences and that he would turn him out of Ajmer without any 

difficulty. He advised Prithviraj to go to the fakir with his bodyguard, promising to 

follow him very soon with his own army of chelas and the necessary paraphernalia of his 

witchcraft etc. to meet the emergency.

Ajapal's Magic Attacks

While on his way to Khawaja Sahib, Prithviraj fired by his lingering wrath, thought of 

hurting the saint terribly but as soon as this evil thought occurred, he lost his vision 

and could not move forward. But when he recollected his mother's pacifying warning to 

treat the fakir reverently his heart suddenly softened and he regained his eyesight. By 

the time he actually appeared before the saint, he had such miraculous experiences no 

less than 7 times. At last when he reached Anasagar, he was encouraged to see Ajaipal 

also arriving at the spot in time with his promised troop of disciples.

Strange Experience

Ajaipal immediately started one of his magical attacks upon the unarmed and peaceful 

saint whose few followers got frightened for a while. To ward off their fear, the Khawaja 

Sahib asked them to draw a circle on the ground around their party for protection against 

Ajaipal's magical attacks which produced horrible scenes.

First of all, Ajaipal made a violent attack through a whirlwind of "chakras" (a 

sharpedged disc that terribly revolved in the air and cut everything it touched). But 

instead of harming the Khawaja Sahib and his party, these hundreds of Chakras, whirling 

violently in the air only reacted back on Ajakpal's own men and caused no harm to the 

saint's party.

The attacks which followed were more dreadful than the first. But these could do not a 

bit of harm to the small party of God's innocent fakirs. On the contrary, they did a lot 

of damage in the ranks of Ajaipal's men.

Frustrated by his Chela's persistent failures, Ajaipal now made a last desperate bid in 

order to regain his damaged prestige in the eyes of his people by trying a masterpiece of 

his magical art. He enquired Khawaja Sahib of his position in the realm of the spiritual 

world. The saint replied, "Let us first see what status you hold in your spiritual world? 

After that God willing we shall also show you our position."

It was now a lost game for Ajaipal and he surrendered himself to the mercy of Khawaja 

Sahib finally. While Ajaipal was the redoubtable master of all the evil science of his 

day, the Khawaja Sahib was only a humble devotee of none but the all-powerful the all 

pervading and the Almighty God of the universe.

Ajaipals Attacks

Having lost his battles, Ajaipal now embraced Islam, and became one of Khawaja Sahib's 

devoted disciples. He now requested the saint to show his unique position in the realm of 

the spiritual world as promised by him and wonderland of the 7th heaven through Khawaja 

Sahib's spiritual powers which had no limit. Amazed at the wonderful powers of Khawaja 

Sahib, Ajaipal aspired to have an 'eternal life' so that he could gain time to seek God's 

pardon for his past sins. He begged the saint to have this wish fulfilled and the Khawaja 

Sahib did pray to the Almighty God accordingly. The prayer was granted on the condition 

that Ajaipal's spirit will remain immortal only for the service of mankind, although he 

will not be seen in his mortal form which must decay in due course of time under the 

unchangeable Divine Law. Although Ajaipal died in 694 AH and cannot be seen in his mortal 

form but his immortal spirit, according to a legend exists for the service of humanity 

even to this day. This immortal spirit is known as Abdulla Bayabani, a name given to him 

by Khawaja Shaib.

Now that so many people embraced Islam and had become Khawaja Muinuddin’s devoted 

followers, they requested the saint to shift from Anasagar hill to the former’s house in 

the city-the site of the saint’s present shrine-to enable the citizens of Ajmer to derive 

best advantage from his divine preaching. The Khawaja Sahib agreed to this suggestion and 

his missionary work began to flourish here so much so that within a short time thousands 

of people from the surrounding districts of Ajmer embraced Islam.

Married Life

How could a great Sufi saint, who had renounced all worldly pleasures in his early 

‘teens’, ever think of a married life? Yet Khawaja Moinuddin Chishty was obliged to marry 

twice at a very advanced age under Islamic Shariat at the commandment of the Holy 

Prophet. Throughout his blooming youth he was devoutly engaged in his difficult spiritual 

training under his Pir-o-Murshid, Hazrat Khawaja Usman Harooni, as a whole time devotee. 

The Sufis, leading a strictly austere and religious life, generally denied matrimony; 

their only object of life being complete renunciation and staunch dedication to God in 

the service of Islam and humanity

First Marriage

When he had settled down in Ajmer, the Khawaja Sahib had a special reminder about his 

marriage through a ‘Basharat’ (prophetic dream) from the Holy prophet sometime in 590 AH 

or 1193 AD. The Prophet said, "O Moinuddin, You are a great preceptor of our religion. 

You should not depart from our ‘sunnah’ (meaning marriage which is incumbent upon every 

Muslim under the laws of Shariat). Coincidentally that very night Malik-a-Khitab devotee 

of Hazrat Khawaja Sahib, had captured a Raja’s daughter in an encounter who embraced 

Islam and Khawaja sahib, in response to the above reminder, married her giving her the 

Islamic name of Bibi Ummutulla..

Second Marriage

Once again the Khawaja Sahib was asked to marry (in 620 AH or 1223 AD) Bibi Asmat, 

daughter of Syed Wajihuddin Mashhadi who was the commissioner of Ajmer since Qutubuddin 

Aibak’s regime.

Maulana Ahmed, who was a Khadim (attendant) of Hazrat Khawaja Sahib, states that Syed 

Wajihuddin Mashadi had a grown up daughter. He was worried about her marriage, as no 

suitable match was available. One night Hazrat Imam Jafar gave him this, `basharat’, `O 

Son, it is the commandment of the Holy Prophet that you should marry your daughter to 

Sheikh Moinuddin.’ Syed Wajihuddin mentioned this to Hazrat Khawaja Sahib and he replied, 

"Although I am now too old to marry, but the commandment of the Holy Prophet must be 

obeyed. I accept this relation." And so the Khawaja Sahib married a second time.

Children From Both Wives

It is an irrefutable fact that Khawaja Moinuddin Chishty had three sons and one daughter, 

viz. Khawaja Fakhruddin, Khawaja Hissamuddin, Khawaja Ziaddin Abu Sayeed and Bibi Hafiza 

Jamal.

It is generally agreed that Khawaja Ziauddin Abu Sayeed was born of Bibi Asmat while 

Khawaja Fakhruddin, Khawaja Hissammuddin and Bibi Hafiza Jamal from Bibi Ummatulla Hazrat 

Syed Mahmud Gesudraz of Gulbarga and his group of Sufis are, however, of the opinion that 

both the later sons were also born of Bibi Asmat, but Maulana Shamsuddin Taher and his 

group maintain that they were born of Bibi Ummatulla.

Khawaja Sahib's Sons

Khawaja Fakhruddin, the eldest son of Hazrat Khawaja Sahib, was a great dervish and 

followed strictly in the footsteps of his illustrious father. He spent most of his time 

in spiritual development with Hazrat Nizamuddin Aulia of Delhi who was himself a great 

and well-known Sufi dervish. He adopted agriculture as his profession and lived in a 

village (Mandal) near Ajmer. He is reported to have died in 1265 AD and is buried at 

Sarwar, 37 miles from Ajmer on the Ajmer-Kekri Road which is an attraction to hundreds of 

pilgrims during his Urs every year

Khawaja Hissammuddin, the second son of Hazrat Sahib, is reported to have disappeared in 

his early age. All that is known of him is that he died in 1255 AD. He is said to have 

acquired the stage of an "abdaal" (certain holy person by whom God continues the world in 

existence, according to Islamic belief.)

Khawaja Ziauddin Abu Sayeed, the 3rd son of Hazrat Khawaja Sahib, left two sons of whom 

nothing is further known. He was buried in the precincts of Khawaja Sahib’s Dargah at 

Ajmer and died at the age of 50.

The Khawaja Sahib’s only daughter, Bibi Hafiza Jamal was a very pious lady and had leaned 

Quran by heart at the age of 7. She was married to Sheikh Raziuddin son of Sultan-ul-

Tarikin Hazrat Khawaja Hameed-ud-din Nagauri; a saintly dervish who lies buried at Nagaur 

in Jodhpur district. She was buried in a tomb on the south of Khawaja Sahib’s shrine at 

Ajmer. Both Bibi Asmat and bibi Ummatulla are also buried in the precincts of the Dargah 

of Khawaja Sahib at Ajmer.

Death Of Khawaja Saheb

The passing away of Hazrat Khawaja Moinuddin (may peace of god be upon his soul) from 

this world to the next which took place on 6th of Rajab 633 AH (1233 AD) at the ripe age 

of 97 was also one of the greatest mysteries of his life.

It goes without saying that by virtue of his divine life Khawaja Moinuddin is immortal. 

In the past 750 years, millions of people of all classes and faiths inspired by his love 

and pious preaching, are attracted to his shrine from all over the world to pay their 

loving homage and receive his ungainly blessings to solve their problems. Such a devotion 

has never been offered to the tomb of any the mightiest monarchs of the world and it is a 

rare distinction in the history of Islam and Sufism.

The life and mission of Hazrat Khawaja Moinuddin have been of an exceptional character as 

compared to any other saints of India. His simple teachings penetrated even stony hearts, 

his affectionate looks tamed his fiercest enemies, his matchless piety and blessings knew 

no distinction and his spiritual amazed and defied his bitterest adversaries who came to 

harm him but were compelled to embrace Isalm and become his devotees for the rest of 

their lives. These exceedingly rare gifts are bestowed by the Almighty God only upon his 

"chosen few" whom He deputes to reform mankind whenever is goes astray from the right 

path of Truth

Mystery Of Khawaja Saheb's Death

On the night of 5th of Rajab 634 AH the great saint as usual, retired to his cell after 

the ‘Isha’ prayer (the prescribed time of this prayer is between 8-30 p.m. and midnight) 

and closed the door, instructing his attending devotees not to disturb him that night. 

They stayed away but heard a noise of something like ‘wajd’ (ecstasy) throughout that 

particular night. In the early hours of the morning, this noise however ceased. When as 

usual, the door of the cell did not open at the time of the morning prayers (5 to 6am), 

anxiety was felt all round and ultimately it was forced open by Khawaja Saheb’s devotees. 

Their great saint had relinquished his mortal remains and the following sentence in 

Arabic was radiantly glittering on his forehead:

"Haaza Habib-Allah Mata Fee Hoob-Allah"

(He is God’s beloved and he died in God’s love).

Indian Political Scenario

The political scenario of India, before Hazrat Khawaja Muinuddin's arrival, was such that 

he had to face insurmountably difficulties against all sorts of opposition immediately 

after his arrival in Delhi. It was not Raja Prithviraj alone who stubbornly resisted the 

entry and stay of Khawaja Sahib of Ajmer. In the preceding centuries also when Muslim 

visitors came to India and endeavoured to spread the light of Islam, they had to 

encounter tough opposition in various forms.

As the early Muslims did not come with a missionary zeal or the spirit of a 'world 

movement', the ephemeral success of Islam was short-lived because they came to conquer 

and exploit the land. Moreover, the original impetus of the Islamic movement had been 

spent out when the Ghaznavi, Lodi and Ghauri conquerors tried to establish their rule in 

India. But Islamic history records in golden letters that the everlasting spirit of Islam 

was instituted in India only by Khawaja Muinuddin Chishty and no one else. While the 

early Arabs were true representatives of Islam, the latter Muslims from the North were 

actuated to conquer the Indian States and not the hearts of the Indian people. The 

Khawaja Sahib had no armies and did not come to conquer any Indian territory he conquered 

the hearts of the Indian people, a grand spiritual victory that must stand high among all 

the political victories of the world. No single person has ever performed such a 

marvelous miracle. It was the " Will" of God.

To achieve such a unique victory a new approach was necessary and this was given by 

Khawaja Muinuddin's mission and was altogether different from all previous and subsequent 

attempts. He did not come to India with the object of political exploitation or rule. He 

came to deliver the simple message of " Peace and Love". As enjoyed by Islam as a God's 

missionary with a view to endear the hearts of the Indian people for a world movement. 

And he succeeded triumphantly because of his own inherent spiritual strength and the 

characteristic qualities of Islam in spite of all the bitter and mighty opposition. There 

was thus a great difference between Khawaja Sahib's pious mission and the peaceful way of 

his approach and the ways of the other Muslim conquerors or invaders who came to India 

before or after him.

History shows that in the early period of Islam (34 AH to 400 AH) or long before Khawaja 

Sahib's mission, Islam had already reached India through the Arab traders and travelers 

who used to visit the western coast. In 200 AH. a Raja of Malabar is also reported to 

have embraced Islam. Prior to this, Sind had already been conquered in 93 AH by one of 

the emissaries of the Caliph of Islam. Later on, with the increasing Islamic influence in 

Malabar and the simultaneous rise of Rajput power in Northern India, the Islamic 

influence had faded gradually in the north. In any case the Indian rulers of that time 

were not unmindful of the incursions of Islam in India and had continually been trying to 

check its influence in this country.

Subuktagin, Mahmud. Jaipal

After the decline of the Abbasside and Saljuki Kingdoms, the distant provinces of Islamic 

dominions had gradually become independent of the center and Naasiruddin Subuktagin a 

slave of Sultan Alaptagin, had become the master of Ghazni. (977 to 997 AD)

With the appearance of Sultan Naasiruddin Subuktagin and his notorious son Sultan Mahmud 

on the throne of Ghazni, the attention of the Hindu Rajas of India was diverted to the 

conquest of Muslim territories in the North. By the middle of 400 AH they were so much 

encouraged by their rising power that they wanted to conquer and bring even Afghanistan 

under their suzerainty. When Raja Jaipal of Punjab took a lead to fulfil this ambitious 

scheme in 363AH, he was naturally engaged in a defensive war by Subuktagin and was 

ultimately defeated and captured. He however, escaped with the promise paying 1 lakh gold 

mohars and 50 elephants as ransom. But immediately on reaching his capital, Lahore, he 

repudiated this pledge upon which the Sultan was compelled to march on India in 

retaliation. This time Jaipal formed a strong united front with the help of the rulers of 

Delhi, Ajmer, Kanauj and Kalahjar and raised an army of 1 lakh with a very large number 

of foot soldiers. All this mighty force however failed to win the war and Jaipal was once 

more captured. But the Raja again sought his liberty and the magnanimous Sultan against 

set him free.

Jaipal's Third Attack

After the death of Sultan Naasiruddin Subuktagin, Raja Jaipal thought he had great chance 

of conquering Afghanistan. In 1001 AD he therefore, attacked again but was defeated and 

arrested for the third time near Peshawar by Sultan Mahmud, son of Subuktagin. Jaipal 

repeated the same old story of regret and he once again succeeded in securing his 

release. But the moral affect of his three consecutive attacks and defeats was so heavy 

upon his self-respect this time that he burned himself alive in a 'Chita' (pyre).

After Raja Jaipal's death his son Raja Anandpal succeed him. He proved to be a haughtier 

ruler than his father. Fired by old vigilance and hatred, he made an appeal to all his 

brother princess of India to unite and support him in a crusade against Afghanistan's 

ruler in the name of 'dhun, dharam and dharti' (wealth, religion and land). On this 

propaganda, a very large army relied under his banner and he started in 1003 AD via 

Peshawar to invade the territory of the Sultan of Ghazni. Mahmud Ghaznavi was thus forced 

to defend his country again and fought a furious war for 40 days. Anandpal was defeated 

and his allies deserted him to be captured and brought up before the sultan. But the same 

old story of regret was repeated once more. Like his father he also begged the Sultan to 

forgive on promise of paying a ransom and the Sultan did set him free.

Whatever may be the verdict of historians against Mahmud Ghaznavi's 17 notorious 

invasions of India, the above historical facts of the repeated attacks against him and 

his father should not be overlooked by all impartial observers when Mahmud is accused for 

his intermittent invasions of India. The Sultan had no other alternative to safeguard his 

own kingdom except adopting the policy of a curious strategy of a campaign of regular 

invasions over India form 1003 to 1026 AD in order to keep his adversaries at bay, and in 

a state of constant confusion and insecurity. This was his defensive policy.

Rajput Rivalries

Just before Khawaja Moiunddin's arrival in India in 1191 AD this country was divided into 

various smaller states which were ruled by different Rajput clans. Rajputana was under 

the Sisodia Rajputs of Mewar, Ajmer was ruled by the Chauhans. Delhi was under Tomars, 

Kanauj was ruled by Rathors, Gujarat by Baghelas, Bundelkand by Chandellas and Bengal and 

Bihar by Paul and Sen dynasties respectively.

Among the above principalities, Kanauj and Delhi were most powerful but there existed a 

bitter enmity between Raja Prithvi Raj (ruler of Ajmer and Delhi) and Raja Jaychand 

Rathor (ruler of Kanauj). They were cousin brothers by blood relation. Raja Anandpal of 

Delhi was their grandfather on maternal side. Jaychand was the son of Raja Anandpal's 

elder daughter and Prithviraj was the son of his younger daughter. Raja Anandpal had no 

male issue. At the time of this death, he nominated Prithviraj as his heir and successor 

to the throne of Delhi as he was both brave and handsome. This naturally enraged Jaychand 

who, by virtue of being the son of the elder daughter of Raja Anandpal, claimed to be his 

rightful heir and successor to the throne of Delhi.

Emperor Prithviraj Chauhan

Emperor Prithviraj Chauhan ruled from 1179 to 1192 AD. He was a legendary figure in the 

Rajput history of India. He was the son of Raja Someshwara who ruled from 1169 to 1179 A 

D over a big northern part of India. Raja Somdshwara was the 29th ruler in the lineage of 

Raja Vasudeva who descended form Chahuman the founder of the "Chauhan" clan of Rajputs 

whose date is untraceable. Raja Vasudeva is however reported to have flourished in Vikram 

Samvat 608 or 551 AD according to the genealogical tree given at the end of 

Prabhandakosh.

Emperor Prithvi Raj was the last Hindu Emperor of India who ruled over a mighty empire 

from Taragarh Fort of Ajmer and Delhi. He enjoyed the unique distinction of being the 

"flower of Rajput chivalry and human beauty" of his time. His famous bard, Chand has 

described his heroic exploits and romantic career in "Prithvi Raj Rasa ," a very rare but 

historic documentary on the contemporary history of Rajputs in India.

It was during the reign of this emperor Prithvi Raj that Hazrat Khawaja Moinuddin Chishty 

arrived in Ajmer on his holy mission in 1191 AD. The Khawaja Sahib had to resist all the 

stubborn opposition of Prithvi Raj with his amazing spiritual powers.

Why Ajmer

Apart from the 4606 recorded and unrecorded 'Karamaat' or miracles emanating from Hazrat 

Khawaja Moinuddin the choice of Ajmer for the center of his spiritual mission was itself 

a most remarkable feature of his illuminating work in India. It was not the work of any 

human brain or ingenuity, but it was indeed the result of a "divine decree" from Medina 

or the Holy Prophet of Islam that suited the great saint's mission so admirably from 

every conceivable point of its vantage. Politically Ajmer was the pivot of a mighty 

kingdom that swayed over the most prominent part of India. Geographically it was the 

heart of India from which the life blood flowed through all the vital veins of the 

country and socially and economically it was at the zenith of Hindu superiority and power 

during the time of Khawaja Sahib's arrival in India. There could, therefore be no other 

suitable place for the seat of his spiritual mission and to pilot the movement of Islam 

in this country. In short, it was an ideal center from every point of view to conduct one 

of the toughest encounters between the forces of materialism and spiritualism the world 

has ever witnessed in which the latter as always, triumphed over the former by the 

infinite grace of God without recourse to any kind of armed conflict, pressure or 

coercion.

His Ethical Sayings Gems of Wisdom

Here are some of the sacred sayings of Hazrat Khawaja Moinuddin. The intervening period 

of seven long centuries has not, in any way, affected their ever-lasting efficacy and 

value.

Essence of Sufism

The heart of a lover (the true devote of God) constantly burns with the fire of Love so 

much so that whatever passion intrudes upon its sanctity is burnt to ashes.

He indeed is a true devotee blessed with the love of God, who is gifted with the 

following three attributes: river-like charity, i.e his sense of charity has no limits 

and is equally beneficial to all the creatures of God who approach him, Sun-like 

affection, i.e. his affection may be extended indiscriminately to all like sunlight and 

Earth-like hospitality, i.e. His loving embrace may be open to all like that of the 

earth.

A sin committed does not harm an individual so much as the looking down with contempt 

upon one’s own fellow beings.

The test of a true devotee’s mind is that it is always, and to all intents, strictly 

obedient to the will of God and is constantly afraid of behaving in a manner which is apt 

to displease Him resulting in the withdrawal of His grace.

A seer of the ‘essence of things’ is characteristically mute and meditative.

He is a hardened sinner who commits sin and yet simultaneously entertains the belief that 

he is one the God’s ‘chosen few’.

A Dervish or hermit is one who would never disappoint a needy.

Patience is tested through resignation to sorrow, sufferings and disaster without a 

murmur disclosing one’s pains to others.

The more one learns about the ‘essence of things’ the more he wonders.

The seer regards Death as a friend, luxury as a enemy and the constant narration or 

remembrance of God as a glory.

The best time for the seer of dervish is indicated by the absence of all cares from his 

mind.

Knowledge is comprised upto an unfathomable ocean and enlightenment is like a wave in it, 

then what is the relation of God and man ? While the ocean of knowledge is sustained by 

God alone, the enlightenment pertains to man.

‘Namaaz’ (Islamic prayer) is the ladder leading to the proximity of God Almighty.

Prosperity departs from the home of one who tells a lie on oath and he is soon ruined.

The graveyard is the place for picking up a lesson. In such a solemn surrounding, one 

should not indulge in laughing or burst into laughter or eat or drink or do any other 

worldly thing.

Keep handy your equipment for the last journey and think of death as hovering over your 

head at all times.

God rains misfortune and misery upon the heads of those whom He loves.

The best way of evading the fire of hell lies in feeding the hungry, providing water to 

the thirsty, removing the wants of the needy and befriending the miserable.

Just as the sunshine increases gradually in the morning so does the Divine Light expands 

in one who says Ishraaq prayers.

When the Aarif meditates over a thing, he attains a state of absorption in which even if 

thousands of angels assuming wonderful forms try to attract him, he would remain entirely 

undisturbed for the time being.

There is impurity below every human hair, hence water must touch and reach the root of 

every hair. If a single hair shall remain dirty, purification is not complete and is 

impaired.

Human Perspiration is not impure (Hadith).

Offer your repentance quickly before death arrives and hurry up to perform the Namaaz 

before its final hour passes.

It is incumbent on the followers of the path of ‘Tariqat’ (the path leading to Divinity) 

that he must first divorce or renounce the physical world, and then the second world 

thereafter and ultimately his own ‘self’ (Nafs) when alone he can pursue his right path, 

failing which he should abandon the enterprise of Sufism.

For a follower of the path of Truth, it is worse than a sin to disdain or look down upon 

any one.

When the Aarif becomes silent it means that he is talking to God, and when he closes his 

eyes it means that he his knocking at God’s door

The path of Love (of God) is such a path that whoever stepped into it, he lost himself.

Those devoted to the path of the ‘knowledge of God’s realisation’ (Irfaan ) have nothing 

to speak of except God.

Severance of connection with wealth and property is one of the inferior achievements of 

an Aarif.

Those who are true lovers of God, give away both of the worlds for the sake of their 

‘beloved’ and even then they feel that they have done nothing whatever.

Verily he is an Aarif who is clothed with three qualities-firstly, piety; secondly, 

conduct eliciting respect, and thirdly, modesty.

Love of God transcends and is above all passion for others.

Perfection of Faith is evidenced by three things - Fear, Hope and Love.

Death is a bridge which expands the passage for a lover to reach his beloved (God).

True Friendship or love (of God) lies in maintaining His constant recollection in heart 

and not in expression by speech.

The heart was essentially created for making rounds of the love of God. 

Sama’ (Qawwali)

Origin And Conception

The root of the word Qawwali is Qa’ol which is an Arabic word meaning an axiom or dictum 

based upon the religious subjects which help purification of thoughts. From the word 

Qawwali we also get another word Qawwali which means a musician or singer who sings the 

hymns or praises of God and dictums of the prophets, saints and other holy personages in 

Arabic, Persian, Urdu and even Hindustani composed by reputed Sufi saints and poets. 

These Qawwali concerts are magnetic in nature and touch the delicate cord of human heart 

which, being ethereal, is the main centre of spiritual awakening in man. The Khawaja 

Sahib not only introduced but also patronised these concerts to capture and mould the 

hearts of his audience for accepting the Divine Message gracefully.

Music has always played a prominent part in the religious and social life of India from 

time immemorial and therefore singing or recital of the devotional songs called bhajans 

etc. has been one of the important ceremonials at Hindu temples and religious 

congregations. The Khawaja Sahib was the inventor of the fascinating blending of sweet 

songs in Sufistic style preaching the gospel of Truth. This medium suited Indian culture, 

temperament, customs and traditions most admirably with the result that his Sama or 

Qawwali mahfils (congregations) became very popular with good results and they continue 

to be so even to this day.

Language Of Qawwali

While the devotional songs offered at Hindu shrine are composed in Sanskrit, Hindi or 

other regional languages of India, the compositions sung at the Qawwali mahfils are 

generally a choice selection of inspiring religious poetry in Persian by various reputed 

Sufi poets and dervishes. To soften and capture a human heart, possessing even the 

slightest spark of piety and devotion, the appeal of such Qawwali concerts has been 

amazingly irresistible. They have sort of hypnotic influence upon spiritual-minded 

audience inspiring a kind of uncontrollable jazba (intense feeling) culminating in wajd 

or ecstasy.

Qualification of a Qawwal

A perfect Qawwal is one who is the master of classical Indian music gifted with a sweet 

and fascinating voice on the one hand, and is thoroughly conversant with the variety of 

selective poetical compositions on Sufism by distinguished Persian, Urdu and Hindi poets 

on the other. In addition to many years’ hard practice consistent with the varied 

knowledge of the said poetry, a really good Qawwal still needs the "spiritual blessings" 

of any great Sufi saint for his ultimate perfection and general recognition. There are 

many instances of excellent Qawwals who have risen to frame and fortune under the 

blessings of one or the other Sufi saint in India

Gharibnawaz(R.A) >Necessity of Religion

In this 20th century, new scientific inventions and political theories are causing 

irreparable deterioration in the religious faith of mankind. Public mind is too much 

engrossed in these attractions and man is getting away farther and farther from religion 

and God. The force of the ‘matter’ overwhelmingly dominates the influence of the 

‘spirit’. People are being torn away by ideological warfare from their religious moorings 

and are left to drift astray, creating all sorts of new troubles and miseries in an 

already much tormented world. The solutions sought through man-made laws, against the 

time honoured and irrefutable religious laws and traditions give little or no solace to 

the afflicted mankind. It seems that the world is fast drifting towards religious 

bankruptcy.

Bonds Of Religion

What is religion? Of all the forces that have been working for the emancipation of 

mankind ever since its origin, nothing is more potently powerful than the manifestation 

of those forces which form religion. In spite of all the vicissitudes of time, that 

peculiar force is still visible in the back ground of all our social, economic and 

political systems. It has been the greatest cohesive impulse for the unity of mankind. In 

many cases the bonds of religion have proved stronger than the bonds of climate, race and 

descent. People of the same family and descent.

Beginning Of Religion

The result of all ancient explorations to trace out the origin of religion shows that it 

is ‘something’ super-human or supernatural and that its genesis is not in the human brain 

but it has originated ‘somewhere else’. The theories are advanced about this analysis. 

One group maintains ancestor worship as the origin of religion, while the other thinks 

that it originates in the personification of the powers of Nature. A study of the ancient 

religions of the Babylonians, Chinese, Egyptians and some American races reveal traces of 

ancestor worship as the beginning of religion.

Ancestor Worship

The Egyptians believed in two souls, one of the external body and the other of the 

internal soul that motivates it. They thought, when a man died, his ‘double’— the 

internal soul went out but still lived, and it lasted so long as the ‘dead body’ was 

preserved intact. That is why they preserved their dead and built huge pyramids over 

them. They thought if the ‘body’ was hurt its double’ would also be injured. This was 

ancestor worship. The ancient Babylonians believed in the same idea of ‘double’ but with 

slight variations. They believed that the ‘double’ lost all sense of love; it even 

frightened the living to give if food and drink and so on. Among the ancient Hindus too, 

traces of ancestor worship are found. The Chinese were also ancestor worshippers. Thus 

the theory of ancestor-worship as the beginning of religion is strengthened by one school 

of thought.

Nature Worship

According to the other theory, religion is said to have originated in nature worship as 

the ancient Aryans maintained. The human mind has always been inquisitive and curious to 

find out the philosophy behind the sun, the moon, the earth and the heavens, the stars, 

the hurricane and so many other stupendous forces of nature and its beauties. It has 

tried to understand these phenomena to which it attributes souls and bodies with 

something transcended. The result of all investigations culminates in ‘abstractions’ 

whether personalised or not. The ancient Greeks also followed this ‘nature worship’. 

Their mythology proves their ‘abstracted nature worship’. The ancient Germans, 

Scandinavians and other Aryan races also followed the Greeks. All this makes a strong 

case to show that religion had its origin in the personification of the "powers of 

Nature".

Spiritual Kingdom

A third theory which some of the highly learned people think to be the real origin of 

`organised’ religion. It is known to be the "struggle" to transcend the limitation of the 

sense", whether man seeks to worship the dead spirits of his ancestors or tries to 

understand the limitations of the senses. And yet he does not seem to be satisfied with 

this alone but wants to investigate further. His search for the `Truth’ about these 

phenomena has continued through all ages till he could assert a definite state of things 

called `ecstasy’ or inspiration which we find in all the `organised’ religions of the 

world.

All Lead To One Goal

The prophets, the rishis, the saints, and the Sufis, all have discovered these ‘hidden’ 

facts according to their own experiences and findings. All the principal religions of the 

world claim that human mind has been able to transcend both the "limits of senses" and" 

the limits of reason" with this peculiar power of transcending which they put forward as 

"a statement of Facts".

Finite And 'Infinite'

Every human being seems to be struggling for an ‘Infinite power’ or an infinite pleasure, 

if we may call it so but only a few have realised that this,‘infinite power’ or the 

infinite pleasure is not to be had through senses which are too limited to understand and 

explain the ‘Infinite’. As a matter of fact,‘Infinite’cannot be expressed through finite. 

Sooner or later man is compelled to give up the finite and this state is called 

‘renunciation’ which as its root in the ethics, or say, Ethics stand on renunciation..

Philosophy Of Ethics

Ethics always says "Not I, but thou", "Not Self but Non self" the laws of ethics demand 

that in the search of "Infinite Power of Pleasure" selfish individualism to which man 

clings so stubbornly, must be given up altogether. We must hold ourselves first, and all 

else last." Ethics say; we must hold ourselves last.

Ethical Laws

It thus follows that man has to give up the plane of ‘matter’ in his search for the 

‘infinite’. All ethical laws enjoin ‘self-abnegation or perfect self-annihilation’ as we 

have seen. But people are surprised when they are asked to lose their selfish 

individualism because it is very dear to them and is not an easy thing to be given up. 

And yet, at the same time, they declare highest ideals of ethics to be right ignorant of 

the fact that the idea, the goal of all ethics, is self-destruction and not the building 

up and sustenance of a selfish individualism

Role Of Sufi Saints

Those who have straightened the curly tail of the sinful world from time to time have 

never been politicians or statesmen. They have always been the founders and reforms of 

great religions endowed with "supernatural" powers to overcome even the mightiest forces 

of evil. Their spiritual spark ignited the souls of millions. Such are the superhuman 

beings we always find in the past history of mankind and shall continue to have them at 

appropriate periods in future also despite all evolutions and revolutions of the world. 

There has always been a tussle between spiritualism and materialism or between the spirit 

and the sword in which the former has always vanquished the latter. While the holy 

founders and teachers of great religions, acting as apostles of God, tried to establish 

righteousness and peace on earth, the worshippers of evil have furiously defied them in 

order to retain their own temporal supremacy. But history repeats itself and the struggle 

between the two still goes on.

Religion And Human Character

Religion is the greatest motive power for building up a virtuous human character for 

achieving everything that is good and beneficial to mankind and for bringing peace and 

happiness to the afflicted souls including one’s own self.

Descendants and `Khadims’

History & Geneological Trace

According to the authentic historical sources it is evident that a small batch of the 

pious followers had escorted Hazrat Khawaja Moinuddin Chishty on his Indian mission. 

Their number is said to be around 40, but one of them was certainly Hazrat Khawaja Syed 

Fakhruddin Ahmad Gurdezi (R.A.) also known as Maulana Ahmad.

When Hazrat Khawaja Moinuddin proceeded for India, his Peer - o - Murshid (spiritual 

mentor) Hazrat Khawaja Usman Haruni asked him to take one of his blood relations and 

follower, Hazrat Khawaja Fakhruddin Gurdezi (R.A.) along with him. Hazrat Khawaja Syed 

Fakhruddin Gurdezi, the khadim - e- khas used to attend on Hazrat Khawaja Moinuddin 

Chishty (R.A.) day in and out, therefore, he and his descendants the present khadim 

community took pride and deemed it an honour to be called "KHADIM"of Hazrat Khawaja 

Ghareeb Nawaz (R.A.).

Syed Fakhrudin stayed with the great Khawaja upto his last breath and when Khawaja Sahib 

kept himself busy in prayer and meditation or in seclusion for a number of days he looked 

after his affairs and management of Khangah and Langar Khana. Hazrat Syed Fakhruddin 

Gurdezi (R.A.) died at Ajmer, on 25th of Rajab 642 A.H./1245 (nearly a decade after the 

"Wissal" (death) of Hazrat Khawaja Gharib Nawaz (R.A.) and was buried near Mazar - e- Pak 

of Khawaja Saheb in the Hujra, which is known as "Tosh - e- Khana" (Toshak - Khana). His 

annual Urs is celebrated on the 25th of Rajab, with all religious ceremonies by the 

Khuddam, Khawaja Saheb (Syedzadgan).

The khuddam of khawaja Sahib known as "Syedzaddgan" trace their descent from Hazrat 

Khawaja Syed Fakhruddin Gurdezi (R.A.) through his sons. Khawaja Syed Masood, Khawaja 

Syed Mahoob Bahlol and Khawaja Syed Ibrahim. Thus the 'Khadims' are performing their 

religious duties as their fore - fathers had done in the past.

They served the Mazar - e- Pak (Shrine) and pray also on behalf of those unable to come 

to Ajmer and have faith in Khawaja Sahib and are desirous of obtaining his blessings. 

Their rights to serve the Shrine, to perform religious rituals and arrange spiritual 

functions and to receive all kinds of Nazar are hereditary and have also been judicially 

recognised. The documentary evidence in the "Malfoozat" (Sayings) of Chishtia order and 

historical literature, Shahi Faramin, Sanads etc. (imperial orders) Jagirs, honours and 

rewards conferred upon them from time to time not only by Muslim Rulers but also by many 

Hindu Rajas and Chieftains of India, which was also conferred by the British Government 

during their succeeding regimes indicate that they are the real custodians of the Shrine, 

as the whole management, control of all the affairs, inside the tomb (Gumbad Mubrak) of 

the Shrine, are exclusively in their hands. Although the Khadims have faced a number of 

revolutions and changes of Government, but under all circumstances and worst political 

upheavals they kept themselves attached to the Shrine and performed all their traditional 

duties and services.