4 Safina tul Mujummah Al Bahrain, Jehangiri, Part 3 A, Bangladesh.

51 Our hopes and our aspirations will now be fulfilled. For instead of tears, blood flows from our eyes; To us, your door is gateway of healing. Salutations to you, do treat my ailments Hazrāt Khwaja Mohammad – the guide. Hazrāt Khwaja Mohammad ‫ رحمة الله َوتَعَالَ ٰى عليه‬was the highly respected Saint of the early Chishtiya Order. He used to spend most of his time in a state of spiritual intoxication, overwhelmed by the beauty of Creator everywhere he looked. His Wilayah was evident even before his birth, manifesting in miracles. When she was four months pregnant, his blessed mother used to hear Zikr coming from her womb at the time of Tahajjud. When Hazrāt Khwaja Abu Ahmad Abdal ‫رحمة الله َوتَعَالَ ٰى عليه‬ heard about this, he began to pay regular visits and, addressing the unborn child said, “Peace be upon you, oh friend of Allah.” He than declared, “Dear lady, I have seen the name of your son written on the Lao al Mahfuz. He will be among the greatest Auliya of this era. His name shall be Hazrāt Abu Mohammad‫ رحمة الله َوتَعَالَ ٰى عليه‬, and he will be my Murid and Khalifa”. When he was born, on the night of Ashura, he recited the Kalima seven times and thereafter refused to drink milk from the time of Sehri. When this was brought to the attention of Hazrāt Khwaja Abdal‫ رحمة الله َوتَعَالَ ٰى عليه‬, he said, “I have been informed this child is a friend of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. He is fasting out of respect for the holy day. Oh Allah! Make Hazrāt Abu Mohammad ‫ رحمة الله َوتَعَالَ ٰى عليه‬a perfect Sufi and protect him from the whisper of Shaitaan. Hazrāt Abu Mohammad ‫ رحمة الله َوتَعَالَ ٰى عليه‬began performing congregational Salah from the age of four. He received his religious learning and spiritual instruction not only from Khwaja Abdal, but also directly from Hazrāt al Khizr‫عليه سلم‬, the Teacher of Prophets and Saints. He also became engrossed in Mujahidahs, including the seven-day continuous fast of the Chishtiya. For twelve years, he also performed Salaat al Makus. Such was the power of his Tawujuh that if he put it on a Kafir, he would become Muslim; and if he put it on a Muslim, his spiritual state would be heightened almost until Wilayah. It is said that in the lifetime of Hazrāt Abu Mohammad‫رحمة‬ ‫الله َوتَعَالَ ٰى عليه‬, there remained not a single unbeliever in Chisht. He became Murid at the age of seventeen, and despite his obvious Wilayah, it took a full seven years of rigorous spiritual training before he was awarded the foremost Khilafat of Hazrāt Khwaja Abu Ahmad Abdal‫رحمة الله َوتَعَالَ ٰى عليه‬. As Khwaja Abdal‫ رحمة الله َوتَعَالَ ٰى عليه‬handed over the deed of Ijazah and made Dua, he heard and unseen voice saying, “Oh Abu Ahmad! We have accepted your supplication. Hazrāt Mohammad Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬will be the Chief of the Sufis, and on the day of Qiyamah, he will have a place near the Holy Prophet”‫صلى الله َوتَعَالَ ٰى عليه و‬ ‫آله وسلم‬. He was a great lover Sama, and used to enter states of Wajd whilst listening. Once, upon emerging from this state, he placed his head at the feet of his Murshid, and asked him: “Oh my Master, is there any joy that can compare to the joy that lovers feel during Sama?” Khwaja Abu Ahmad‫ رحمة الله َوتَعَالَ ٰى عليه‬replied “ Oh Mohammad, Sama is a hidden secret. If we were to make it known the whole world will enter a state of Wajd. But not everyone is capable of withstanding it. Only the people of Sama; understands its secrets.” Hazrāt Khwaja Abu Mohammad‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬was completely detached from the world, and used to stay away from those who desired it in any way. Once he was washing his

52 clothes by a river, and he was approached by the son of the king of that place, who kissed his hand and asked him for advice. The Saint replied that Rasulullah‫ صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬had stated that is even on old woman was left starving in a country, then on the Day of Qiyamah Allah would demand of the king as to why he has been unable to provide for her. So overwhelmed was the prince by this statement that he presented some gifts to the Saint; but Khwaja Mohammad‫ رحمة الله َوتَعَالَ ٰى عليه‬smiled and told him that it was the practice of the Sufis not to accept anything from kings or from the wealthy. Then he raised his hands and asked Allah to show the prince the riches that He afforded to his servants. Immediately Allah instructed all the fish to come to the surface of the river with gold coins in their mouths. Once the Ghaznavid Sultan Mahmud; was engaged in a battle against unbelievers. Hazrāt Khwaja Mohammad‫رحمة الله َوتَعَالَ ٰى عليه‬, by now seventy years old, was instructed by Allah to assist him; so with a few of his Muridin, he went to give his aid to the king. It came to pass at one point that the sultan’s army was retreating from the field. The great Saint called out spirituality to one of his Khalifa, Hazrāt Khwaja Mohammad Kaku‫رحمة الله َوتَعَالَ ٰى عليه‬, instructing him to help them. Soldiers state that this man suddenly appeared on the battlefield and fought with such might and ferocity that the enemies of Islam were driven from the field. However, it is also reported that at the very same time, Hazrāt Mohammad Kaku‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬was in Chisht, throwing stones at the people there. When they asked him what he was doing, he replied that he was following the Orders of his Murshid and fighting the Kuffar. It was with the help of such miracles that Sultan Mahmud was able to establish the Pan Islamiya as far off as northern India. Hazrāt Khwaja Abu Mohammad al-Chishti‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬attained unity with the beloved Allah on the 4th of Rabi al Awwal, 411 AH and is buried in Chisht. Before his demise, he bestowed his Khilafat upon his dear Murid and nephew, Hazrāt Khwaja Abu Yusuf al-Chishti ‫رحمة الله َوتَعَالَ ٰى عليه‬.34 12. #H Mumshad Dinwari Khwaja Mumshad Uluw Al Dinawari‫رحمة الله َوتَعَالَ ٰى عليه‬ In your love I am fully prepared; At your door do I lay my heart and soul. Beside it, there is not other portal for me. Salutations to you, Hazrāt Uluw e Dinwar Do hasten to the fulfillment of my heart’s desires. Khwaja Mumshad Uluw ad Dinawari‫ رحمة الله َوتَعَالَ ٰى عليه‬, named “the Effulgent Sun” by his peers, is regarded as being one of the greatest Saints of his era. His knowledge of Allah ُ‫ُس ْب َحانَه‬ ‫ َوتَعَالَ ٰى‬was unparalleled; and his inner purity was admired by his fellow-travelers among the Sufis. He was a very wealthy in his home city, and spent vast sums looking after poor and needy. Because of his great generosity he was given the title Karim ad-Din (the kindness of the religion). After being initiated into Suluk, he gave away the rest of his worldly possessions and took the path of Faqiri (Spiritual Contentment in Material Poverty). It is reported that the day he was born, he refrained from drinking his mother’s milk until Iftar. Astonish, he carried this practice of fasting during the day throughout his entire life. When asked why, he replied that he wished to break his fast on the day of Qiyamah with the vision of 34 https://www.chishtiya.org/blog/2016/10/27/khwaja-abu-mohammed-al-chishti-r-a/

53 Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. His nights used to be spent in deep Ibadah and Murāqaba (contemplation of Allah ‫) ُس ْب َحانَهُ َوتَعَالَ ٰى‬ Hazrāt Khwaja Mumshad‫ رحمة الله َوتَعَالَ ٰى عليه‬was inspired to become the Murid of Khwaja Amin ad-Din Ḥubayrah by Hazrāt al Khizr‫عليه سلم‬, and was given Khilafat immediately after making Ba’ait. His Sheikh cast away his Tawujuh upon him, causing Mumshad Uluw to lose consciousness forty times in succession. Only after Amin ad-Din applied some of his saliva to his Murid mouth did he completely recover. When asked what he had seen, he replied,” in thirty years of study and Mujahida, I did not receive what I gained from that one glance.” Hazrāt Khwaja Mumshad Uluw‫ رحمة الله َوتَعَالَ ٰى عليه‬was very fond of Sama, and used to celebrate the Urs of his elders with they mystical musical assembly. He explained that Sama aroused the love of Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬in the heart, leading to closeness and eventual Wasul with the Lord-which was the ultimate goal of all seekers of the Truth. He was the Murshid of Hazrāt Khwaja Abu Ishaq Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬after whom the Chishtiya Sillsila was founded, and it was he who blessed it and prophesied the impact it would wield on the course of Islamic history. Aphorisms.  Tasawwuf is abandonment of that which is futile; Tawakkul is abandonment of what the heart desires.  The changing conditions of life do not influence the man whose goal is Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬.  When a man goes to a Sheikh with h35is own spiritual states, he is deprived of the benefit of that company, because he is engrossed in his own knowledge.  A man who considers himself significant even in the Company of a Saint, will gain nothing from the advice of that Saint. He attained Unity with Beloved Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬on 14th Muharram 299 AH and lies buried in Baghdad. At the time of his death, seeing a man making a Dua that Allah ‫ُس ْب َحانَهُ َوتَعَالَ ٰى‬ grant him Paradise, he laughed and said, “For thirty years Jannah and all its adornments appeared before me, but I barely gave it a glance. I yearn for the Master of Paradise!” His Major Khulfa include the founder of the Chishtiya Silsilah, Hazrāt Khwaja Abu Ishaq Shami Chishti‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬. 35 https://www.chishtiya.org/blog/2016/10/27/khwaja-mumshad-uluw-al-dinawari-2/

54 13. #H Maudud Chisti Hazrāt Maudood Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Maudood Chishti‫( رحمة الله َوتَعَالَ ٰى عليه‬also known as Qutbuddin, Hazrāt Shams Sufyan‫ رحمة الله َوتَعَالَ ٰى عليه‬and Chiragh Chishtiyan) was an early day Sufi Saint, a successor to his Father and Master Hazrāt Abu Yusuf Bin Saamaan‫رحمة الله َوتَعَالَ ٰى عليه‬, twelfth link in the Sufi silsilah of Chishti Order, and the Master of Shareef Zandani. He was born around 430 Hijri in the city of Chisht. He initially received education from his Father. He memorized the Qurʾān by age 7 and completed his education when he was 16. His work includes two books, Minhaj ul Arifin and Khulaasat ul Shariah. He W. in the month of Rajab at the age of 97 in 533 AH (March 1139 CE). He was buried at Chisht like many of the early Chishtiya.[1] Hazrāt Khwaja Al Mawdud Chisti‫ رحمة الله َوتَعَالَ ٰى عليه‬became the Murīd of Hazrāt Khwaja Nasir Abu Yusuf Bin Saman Chisti‫رحمة الله َوتَعَالَ ٰى عليه‬. After he became a Murīd, his Murshid (Master) addressed him by saying, \"O Qutbuddin Mawdud, adopt the Path of the Faqr.\" The word \"Faqr\" is literally translated as \"Poverty\", but in the language of Tasawwuf, it means to be rich with Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. It is for one to have total trust in Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬and not to be dependent on any other than Allah ‫الَ ٰى‬sَ‫ ُس ْب َحانَهُ َوتَع‬. Faqar is the way of true Dervishes. Hazrāt Khwaja Mawdud Al Chisti‫ رحمة الله َوتَعَالَ ٰى عليه‬accepted his murshids (spiritual guidance) advice. Shortly thereafter he went into seclusion and remained absorbed in Worship for twenty years.

55 During this period, he rarely ate and was reported to complete two recitations of the Qurʾān during the day and two during the night. He also used to constantly make the zikr of La Ilaha Illallah. Due to his consistent worship, everything in the Universe became apparent to him, and nothing was kept hidden. Hazrāt Khwaja Mawdud's‫ رحمة الله َوتَعَالَ ٰى عليه‬Khalifa. Hazrāt Khwaja Mawdud Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬visited Balkh (the place of birth of Jallaluddin Rumi) and Bukhara, a place mentioned in the famous line of Hazrāt Hāfiz‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬, \"If that Turk of Shiraz would take my heart in his hand, I would give for his Hindu mole both Bukhara and Samarkand.\" Hazrāt Khwaja Haji Sharif Zindani‫رحمة الله َوتَعَالَ ٰى عليه‬, his successor, renounced everything. He led a life of strict seclusion for 40 years and hated society. He used to live on leaves of trees. Although several of the Chistiya stressed the value of asceticism, in general they said that seclusion and ascetic practice was for short periods only. Live in the midst of society rather than keep your spiritual ideals. It is said that the followers of Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬were around 10,000, not including close friends and allies. It is impossible to enumerate Khwaja Mawdud's‫ رحمة الله َوتَعَالَ ٰى عليه‬Khulfa. For the sake of Baraka, a few are mentioned hereunder. • Hazrāt Khwaja Abu Ahmed‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Ahmad Zindani‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Shah Sanjan‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Abu Nasseer Shakeeban‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Hassan Tibti‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Ahmed Baderoon‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Sabz Paush‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Uthman Awwal‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Abul Hassan‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Ata Ullah Khan Wato Kheshgi‫رحمة الله َوتَعَالَ ٰى عليه‬. Among them the link in this (Chisti) Sillsila is Hazrāt Khwaja Sharīf Zindani‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬. That is why his message spread. His influence spread west to Khurasan, Iraq, Syria, Hijaz, and Tihamah and in the south to Iran, Siestan and the subcontinent. In the west, his message was spread by the likes of Hazrāt Sharif Zindani‫ رحمة الله َوتَعَالَ ٰى عليه‬and Hazrāt Khwaja Usman Harwani‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was 29 when his Father W. and he inherited the throne. He never visited the rich or went to the royal courts. He was a simple man who led a simple life. He was always courteous to the needs of others. He always was the first to greet people and respected everyone.[2] Books. Hazrāt Chisti's‫ رحمة الله َوتَعَالَ ٰى عليه‬works include two books, Minhaj ul Arfeen and Khulaasat ul Shariah. Sayings 1. The lover of Sama' (Sufi music) is a stranger to the outside world, but is a friend to Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. 2. The mysteries of Sama' are inexplicable. If you reveal them you are liable to punishment. Miracles. • Maulana Zakariyya says: \"Hazrāt Khwaja Maudood Chisti‫ رحمة الله َوتَعَالَ ٰى عليه‬acquired the capabilities known as Kashf e Quloob (revelations of the conditions of the hearts) and Kashf e Quboor (revelation of the conditions of the graves).\"[3] • Whenever Hazrāt Khwaja Maudood Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬wanted to see the Ka'aba, he could see it even though he was in Chisht.[4]

56 • Hazrāt Khwaja Qutbuddin Maudood Chishti's‫ رحمة الله َوتَعَالَ ٰى عليه‬dead body flew in the air on its way to the graveyard. Hazrāt Khwaja Fariduddin Ganj Shakar‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬upon narrating this fell unconscious.[5] Descendants. Hazrāt Khwaja Maudood Chishti's‫ رحمة الله َوتَعَالَ ٰى عليه‬son Hazrāt Khwaja Najamuddin Ahmed Ahmed Mushtaq Bin Maudood Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬was buried at Chisht. Syed Abul Ala Maududi was a descendant of his who was born at Aurangabad India in 1903 Hijri. Many of his descendants live in the area. Khwaja Wali Kirani Hazrāt Maududi Chishti Kirani‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬and Hazrāt Khwaja Mir Shahdad Maududi Chishti Kirani‫ رحمة الله َوتَعَالَ ٰى عليه‬are also Hazrāt Khwaja Maudood Chishti's‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬descendants. The Tombs of both these famous Saints are in a place called Kirani, west of Quetta city. A large number of his descendants still live in Kirani. Hazrāt Khwaja Ibrahim Yukpassi‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬another important Saint belonging to Hazrāt Khwaja Maudood Chishti's‫ رحمة الله َوتَعَالَ ٰى عليه‬family is buried in Mastung Baluchistan and Hazrāt Khwaja Dopassi‫ رحمة الله َوتَعَالَ ٰى عليه‬is buried in Dhadar near the beginning of Bolan pass Baluchistan Pakistan. Hazrāt Khwaja Qutbuddin Mohammad Sani Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬migrated to Sindh Old Bakkhar (near Shahdadkot). One of this family descendants named Hazrāt Khwaja Asadullah Kunjnashin Bukhari‫ رحمة الله َوتَعَالَ ٰى عليه‬migrated to Nawada-Gaya areas of Bihar, India. His followers preached Islam and guided the Muslims there. Khwaja Abdullah Chishti‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬and Hazrāt Taj Mahmood Haqqani Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬were the Sufi Saints of Chishti Order and direct descendants of Hazrāt Maudood Chishti's‫ رحمة الله َوتَعَالَ ٰى عليه‬son. Their shrines are situated in Milkitola Chhota Sheikhpura, Narhat block near Hisua.36 Descendants in Baluchistan. Descendant Hazrāt Khwaja Nizamuddin Aali's‫ رحمة الله َوتَعَالَ ٰى عليه‬Tomb is in the vicinity of Pishin City of Baluchistan in a place called Minziki, home for many other descendants. Hazrāt Khwaja Naqruddin Chishti Maududi‫الَ ٰى عليه‬sَ‫( رحمة الله َوتَع‬Shaal Pir Baba) is another descendant whose tomb is in Baluchistan, located in Quetta Chaowni near the old fort. In the valley of Shalkot (Quetta) and Bolan in the Baluchistan province the influence of the Maududi family reached within the lifetime of the head of the family. According to one source Hazrāt Khwaja Qutbuddin Maudood‫ رحمة الله َوتَعَالَ ٰى عليه‬visited the area at least once. He came to the home of his follower Hazrāt Sheikh Babut‫ رحمة الله َوتَعَالَ ٰى عليه‬in the area of Shoroak. Sheikh Babut belonged to the Pashtun tribe called 'Baraich'. During the lifetime of Hazrāt Khwaja Maudood Chishti‫رحمة الله‬ ‫الَ ٰى عليه‬sَ‫ َوتَع‬his friends and followers started to spread the message of Islam. Later on Hazrāt Khwaja Qutbuddin Maudood Chishti's‫ رحمة الله َوتَعَالَ ٰى عليه‬own family (the Sadaat) advanced the message of Islam in greater Baluchistan and molded the life of ordinary people according to the ideology of Islam. 36 GPRS 24 83N 85 43E

57

58 Hazrāt Khwaja Maudood Chishti‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫( رحم‬also known as Qutbuddin, Shams Sufyan and Chiragh Chishtiyan) was an early day Sufi Saint, a successor to his Father and Master Hazrāt Abu Yusuf Bin Saman‫ رحمة الله َوتَعَالَ ٰى عليه‬, twelfth link in the Sufi Sillsila of Chishti Order, and the Master of Hazrāt Sharīf Zindani‫ رحمة الله َوتَعَالَ ٰى عليه‬. He was born around 430 Hijri in the city of Chisht. He initially received education from his Father. He memorized Qurʾān by the age of 7, and completed his education when he was 16. His work includes two books Minhaj ul Arifin and Khulaasat ul Shariah. He W. in the month of Rajab at the age of 97 in 533 AH. (March 1139 CE) He was buried at Chisht like many of the early Chishtiya.[1] Tasawwuf. Hazrāt Khwaja Al Mawdud Chisti‫ رحمة الله َوتَعَالَ ٰى عليه‬became the Murid of Hazrāt Khwaja Nasir Abu Yusuf Bin Saman Chisti‫رحمة الله َوتَعَالَ ٰى عليه‬. After he became a Murid his Murshid (Master) addressed him by saying, \"Oh Qutbuddin Mawdud, adopt the path of the Faqr.\" The word Faqr is literally translated as poverty, but in the language of Tasawwuf, to be rich with Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. It is for one to have total trust in Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬and not to be dependent on any other than Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. Faqar is the way of true Dervishes. Khwaja Mawdud Al Chisti accepted his Murshid's (spiritual guidance) advice. Shortly after he went to seclusion and remained absorbed in worship of his Creator for twenty years. During this period he rarely ate and was reported to complete two recitation of the Qurʾān during day and two during the night. He also used to constantly make the Zikr of La Ilaha Illallah. Due to all his consistent worship, everything happening in the universe became apparent to him, and nothing was kept hidden. Hazrāt Khwaja Maudood's‫ رحمة الله َوتَعَالَ ٰى عليه‬Khulfa. Hazrāt Khwaja Mawdud Chishti‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬visited Balkh (the place of birth of Hazrāt Jallaluddin Rumi‫ )رحمة الله َوتَعَالَ ٰى عليه‬and Bukhara, a place mentioned in the famous line of Hazrāt Hafiz \"If that Turk of Shiraz would take my heart in his hand, i would give for his Hindu mole both Bukhara and Samarkand\". Hazrāt Khwaja Haji Sharif Zindani‫رحمة الله َوتَعَالَ ٰى عليه‬, his successor, renounced all and everything. He led a life of strict seclusion for 40 years and hated society. He used to live on leaves of trees. Although several of the Chishtiya stressed the value asceticism, in general they say that seclusion and ascetic practice is for short periods only. You should live in the midst of society than keep your spiritual ideals. It is said that the followers of Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬were around 10, 000 not including close friends and allies. It is impossible to enumerate Hazrāt Khwaja Mawdud's Khulfa‫رحمة الله َوتَعَالَ ٰى عليه‬. For the sake of Barakah, a few are mentioned hereunder. • Hazrāt Khwaja Abu Ahmed‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Ahmad Zindani‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Shah Sanjan‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Abu Nasseer Shakeeban‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Hassan Tibti‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Ahmed Baderoon‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Sabz Paush‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Uthman Awwal‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Abul Hassan‫رحمة الله َوتَعَالَ ٰى عليه‬.

59 Among them the link in this (Chisti) Sillsila is Khwaja Sharif Zindani who we will soon discussed। That is why his message spread so fast and so far and wide. His influence was not just limited to Hirat but spread in the west to Khurasan, Iraq, Syria and Hijaz and in the south to Iran ,Siestan and the subcontinent. In the west your message was spread by the likes of Sharif Zindani, Khwaja Usman Harwani. Khwaja Qutbuddin was 29 when his Father W. and he inherited the throne. He never visited the rich or went to the royal courts. He was a simple man who led a simple life. He was always courteous to the needs of others. He always was the first to greet people and respected everyone. [2] Books. Chisti's works include two books: Minhaj ul Arfeen and Khulaasat ul Shariah. Sayings. The lover of Sama’ (Sufi music) is a stranger to the outside world, but is a friend to Allah ُ‫ُس ْب َحانَه‬ ‫ َوتَعَالَ ٰى‬. 2. The mysteries of Sama’ are inexplicable. If you reveal them you are liable to punishment. Maulana Zakariyya says: “Khawaja Maudood Chisti acquired the capabilities known as Kash e Quloob (revelations of the conditions of the hearts) and Kashf e Quboor (revelation of the conditions of the graves).”[3] Whenever Khwaja Maudood Chishti wanted to see the Ka’aba, angels airlifted it to the land of Chisht.[4] Khwaja Qutbuddin Maudood Chishti’s dead body flew in the air on its way to the graveyard. Khwaja Fariduddin Ganj Shakar upon narrating this fell unconscious.[5] Descendants. Khwaja Maudood Chishti's son Khwaja Najamuddin Ahmed Ahmed Mushtaq Bin Maudood Chishti buried at Chisht. Syed Abul A’la Maududi was also a descendant of yours who was born at Aurangabad India in 1903 Hijri. Many of your descendants still live in the area. A very famous descendant of yours Khwaja Nizamuddin A’li's tomb is in the vicinity of Pishin city of Baluchistan in a place called Minziki is still home to many of your descendants. Khwaja Naqruddin Chishti Maududi (Shaal Pir Baba) is another well known descendant of yours whose tomb is in the capital city (Quetta) of Baluchistan, located in Quetta Chaowni near the old fort. Khwaja Wali Kirani Maududi Chishti Kirani and Khwaja Mir Shahdad Maududi Chishti Kirani are also Khwaja Maudood Chishti's Descendants. The tombs of both these famous Saints are in a place called Kirani, west of Quetta city. A large number of his descendants still live in Kirani. Last but not the least Khwaja Ibrahim Yukpassi another important Saint belonging to Khwaja Maudood Chishti's family is buried in Mastung Baluchistan and Khwaja Dopassi is buried in Dhadar near the beginning of Bolan pass Baluchistan Pakistan. Descendants Khwaja Qutbuddin Mohammad Sani Chishti got migrated to Sindh Old Bukkhar ( near Shahdadkot). One of this family descendants named Khwaja Asadullah Kunjnashin Bakkhari migrated to Nawada-Gaya areas of Bihar(India). His followers preached Islam and guided the Muslims there. Khwaja Abdullah Chishti and Hazrāt Taj Mahmood Haqqani Chishti were the Sufi Saints of Chishti Order and direct descendants of Maudood Chishti's son. Their shrines are situated in Milkitola Chhota Sheikhpura, Narhat block near Hisua. Descendants in Baluchistan, Pakistan.

60 In the valley of Shalkot (Quetta) and Bolan in the Baluchistan province the influence of the Maududi family reached within the lifetime of the head of the family. According to one source Khwaja Qutbuddin Maudood visited the area at least once. He came to the home of his follower Sheikh Babut in the area of Shoroak. Sheikh Babut belonged to the Pashtun tribe called 'Baraich'. During the lifetime of Khwaja Maudood Chishti his friends and followers started to spread the message of Islam. Later on Khwaja Qutbuddin Maudood Chishti's own family (the Sadaat) advanced the message of Islam in greater Baluchistan and molded the life of ordinary people according to the ideology of Islam. • Hazrāt Syed Khwaja Qutbuddin Maudood Chishti ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬in Chisht Hirat Afghanistan.(B. 430 AH, W. 527 AH). • Hazrāt Syed Khwaja Najamuddin Ahmed Mushtaq ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬in Chisht Hirat Afghanistan (B. 492 AH, W. 577 AH) • Hazrāt Syed Ruknuddīn Khwaja Hussain Chishti ‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬in Chisht Hirat Afghanistan.(B. 545 AH, W. 635 AH) • Hazrāt Syed Qutbuddin Khwaja Mohammad ‫الَ ٰى عليه‬sssَ‫ة الله َوتَع‬sss‫ رحم‬in Chisht Hirat Afghanistan. (B. 584 AH, W. 624 AH) • Hazrāt Syed Khwaja Qutbuddin ‫ رحمة الله َوتَعَالَ ٰى عليه‬Ibn Khwaja Muhammad ‫رحمة الله َوتَعَالَ ٰى‬ ‫( عليه‬B. 602 AH, W. 680 AH • Hazrāt Syed Aududdin Khwaja Abu Ahmed Syed Muhammad ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Chisht Hirat Afghanistan. (B. 635 AH, W. 710 AH) • Hazrāt Syed Taqi ud din Khwaja Yusuf ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Chisht Hirat Afghanistan. (B. 662 AH, W. 745 AH) • Hazrāt Syed Nassar ud din Khwaja Walid ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Chisht Hirat Afghanistan. (B. 727 AH, W. 820 AH) • Shaal Pir Baba – Syed Shaal Pir Baba Chishti Maududi‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬ss‫رحم‬. Quetta. Hazrāt Syed Khwaja Wali Kirani Maududi Chishti ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Kirani Quetta Baluchistan Pakistan. • Hazrāt Syed Khwaja Mir Shahdad Maududi Chishti ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Kirani Quetta Baluchistan Pakistan. Shajra e Tariqat. Main source: The Holy Prophet Hazrāt Muhammad. Hazrāt Ali Early Sufis which, though not part of a formal Order, are part of the spiritual chain: 1. Hazrāt Hassan al Basri ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 110 AH) 2. Hazrāt Abdul Wahid Bin Zaid ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 176 AH) 3. Hazrāt Fudhail Bin Iyadh ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 187 AH) 4. Hazrāt Ibrahim Bin Adham ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 162 AH)5.Huzaifa Al Mur’ashi ‫رحمة الله‬ ‫( َوتَعَالَ ٰى عليه‬W. 202 AH) 6. Hazrāt Abu Ḥubayrah Basri ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 287 AH 7. Hazrāt Mumshad Dinawari ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 298 AH) Start of the Chishti Order: 1. Hazrāt Abu Ishaq Shami ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 329 AH) 2. Hazrāt Abu Ahmad Abdal ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 355 AH) 3. Hazrāt Abu Muhammad ‫ رحمة الله َوتَعَالَ ٰى عليه‬Bin Abi Ahmad ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 411 AH)

61 4. Hazrāt Abu Yusuf ‫ رحمة الله َوتَعَالَ ٰى عليه‬Bin Saman ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 459 AH) 5. Hazrāt Maudood Chishti ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 527 AH) 6. Hazrāt Sharīf Zindani ‫رحمة الله َوتَعَالَ ٰى عليه‬ 7. Hazrāt Usman Harwani ‫رحمة الله َوتَعَالَ ٰى عليه‬ 8. Hazrāt Moinuddin Chishti ‫رحمة الله َوتَعَالَ ٰى عليه‬ 9. Hazrāt Qutbuddin Bakhtiyar Kaki ‫رحمة الله َوتَعَالَ ٰى عليه‬ 10. Hazrāt Fariduddin Ganjshakar ‫رحمة الله َوتَعَالَ ٰى عليه‬ Family Tree. 1. Hazrāt Maudood Chishti Kirani ‫ رحمة الله َوتَعَالَ ٰى عليه‬Quetta Baluchistan Pakistan(1) -- Imam Ali ibn Abu Talib Amir al Mo'mineen 2. Buried at the Imam Ali Mosque in Najaf, Iraq.{March 17, 599 --- February 28, 661 aged 61} 3. Imam Husayn ibn Ali Syed ash Shuhada Buried at the Imam Husayn Shrine in Karbala, Iraq. (B. 4 AH, W. 60 AH). 4. Imam Ali ibn Husayn as Sajjad, Zayn al Ābidīn ‫ رحمة الله َوتَعَالَ ٰى عليه‬Buried in Jannat al Baqi Medina.(W. 94 AH)(4) -- Imam Muhammad ibn Ali al Baqir al Ilm ‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬Buried in Jannat al Baqi Medina.(B-h D114h) 5. Imam Ja'far al-Sadiq al-Sadiq ‫رحمة الله َوتَعَالَ ٰى عليه‬- in Jannat al Baqi Medina.(B80h D148h) 6. Imam Musa al Kadhimal Kazim ‫ رحمة الله َوتَعَالَ ٰى عليه‬in the Kadhimiya in Baghdad Iraq. (B128h D183h) 7. Imam Ali ibn Musa ar Rida, Reżā ‫ رحمة الله َوتَعَالَ ٰى عليه‬in the Imam Reżā ‫رحمة الله َوتَعَالَ ٰى عليه‬ Shrine Mashhad.(B. 153AH, W. 203 AH). 8. Imam Muhammad ibn Ali at Taqi, al Jawad ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬in the Kadhimiya in Baghdad Iraq.(B. 195 AH, W. 220 AH). 9. mam Ali al Hadi, an Naqi ‫ رحمة الله َوتَعَالَ ٰى عليه‬in the Al Askari Mosque in Samara Iraq.(B. 214AH, W. 254 AH). 10. Syed Imam Abdullah Ali Akbar ‫( رحمة الله َوتَعَالَ ٰى عليه‬B. 238 AH, W. 292 AH). 11. Syed Imam Syed Abu Muhammad Al Hussain ‫الَ ٰى عليه‬sssَ‫ة الله َوتَع‬sss‫ رحم‬in Chist Hirat Afghanistan. (W. 352 AH). 12. Syed Abu Abdullah Muhammad ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Chisht Hirat Afghanistan. (B. 270 AH W. 324 AH). 13. Syed Abu Ja'far Ibrahim ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Chisht Hirat Afghanistan.(W. 370 AH). 14. Syed Shamsuddin Abu Nassar Muhammad Saman ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬in Chisht Hirat Afghanistan. (W. 398AH). 15. Syed Khwaja Abu Yusuf Bin Saman Nasiruddin Abu Yusuf Bin Saman ‫رحمة الله َوتَعَالَ ٰى عليه‬ in Chisht Hirat 16. Afghanistan. (B. 375 AH, W. 459 AH). 17. Syed Khwaja Qutbuddin Maudood Chishti ‫ رحمة الله َوتَعَالَ ٰى عليه‬in Chisht Hirat Afghanistan. (B. 430 AH, W. 527 AH.[6] Family Tree (Mother's side).37 Amir ul Mo'mineen Hazrāt Imam Hassan‫رضي الله َوتَعَالَ ٰى عنه‬. 37 Referenced from the book: Khwaja Ibrahim Yukpassi Chishti

62 Hazrāt Syed Hassan Musana ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Abdullah al Mahaz ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Nasiruddin Hassan ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Mujdad al Maale ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Hassan ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Yahya ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Ibrahim ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Sultan Firsinafa ‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syed Khwaja Abu Ahmed Abdal Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Syeda Bibi Khizamatullah Taala Hassani (Mother of Abu Yusuf Bin Saman) ‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬. Hazrāt Maudood Chishti ‫رحمة الله َوتَعَالَ ٰى عليه‬. 15. #H Sharif Zindani Hazrāt Khwaja Haji Sharif of Zindan. May the Autumn of my heart be refreshed Day by Day it has become weaker; With humility I, the hardened, now implores you. Salutations to you, our Sheikh, Haji Sharif‫;رحمة الله َوتَعَالَ ٰى عليه‬ With sorrow and affliction have I become weak. Hazrāt Khwaja Haji Sharif Zindani ‫ رحمة الله َوتَعَالَ ٰى عليه‬was one of the outstanding Sufi personalities of his time. Little is known about his early life, though it is known that he was the Murid of Khwaja Qutbuddin Maudood Chishti ‫ رحمة الله َوتَعَالَ ٰى عليه‬When he was bestowed with the Khirqa of Khilafat a divine voice called out, “Oh Haji Sharif! We have accepted you and made you a beloved in our Court.” Hazrāt Haji Sharif ‫ رحمة الله َوتَعَالَ ٰى عليه‬spent 40 solitary years in the wilderness performing strict ‘Mujahida’, sustaining himself only on salt-less food, fruit and water. He disliked the comforts of this world so intensely that he would refuse even to talk about material things, and those visiting him used to be forewarned not to mention them. He became so engrossed in performance of his ‘Salah’ that he would remain unaware of people who attempted to disturb or even harm him. He used to say, “A lover should be such that when he takes the name of his beloved nothing else should remain. I swear by Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, that when taking the name of the beloved, I become so intoxicated in my love for Him that even is the entire world was changed into wine and I were to drink it, it would not intoxicate me like that.” Once a man came to him bearing a gift. As soon as he entered his presence; Hazrāt Haji Sharif ‫ رحمة الله َوتَعَالَ ٰى عليه‬told him that he had no need for any such present; such were the gifts that Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬had given him. He than told the man to look outside, and when he did so, he saw to his wonderment that the entire surrounds had turned to precious stones and gold. Such was the spiritual wealth of the great Saint. When Sultan Sanjari passed away, he was seen in a dream and asked what his fate had been. He replied he had stood before the angels of death and answered for his deeds; but that, just as they were about to begin his punishment, Allahُ‫ُس ْب َحانَه‬ ‫ َوتَعَالَ ٰى‬had intervened. He had said that, because the Sultan had once afforded great respect to this beloved of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬was Forgiving his sins. He was a man of great humility and fear of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. Whenever he used to think of the verse, “We have not created man and jinn except that they might worship me,” he would become so filled with fear and regret that he would lapse into unconsciousness. He used to say,

63 “we have been created for Allah’s‫الَ ٰى‬sَ‫ ُس ْب َحانَهُ َوتَع‬Worship, yet we occupy ourselves with other things.” Hazrāt Khwaja Sharif Zindani ‫ رحمة الله َوتَعَالَ ٰى عليه‬showed such respect for the poor and the needy that people were overcome by amazement. He used to take the dust from their feet and place it on his eyes, saying, “O Allah‫ ! ُس ْب َحانَهُ َوتَعَالَ ٰى‬Haji Sharif is at the service of the poor. Keep me steadfast in my love for them.” He never associated with the rich and wealthy. The treatises of Hazrāt Haji Sharif ‫ رحمة الله َوتَعَالَ ٰى عليه‬on the Unity of Allah‫ُس ْب َحانَهُ َوتَعَالَ ٰى‬ admit no equal; unfortunately, as with many of the works of the early Muslims, they are now lost to us. He used to teach on Tauheed and love for Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬to all those who came to him. One of his pupils was Hazrāt Khwaja Usman Harwani ‫ رحمة الله َوتَعَالَ ٰى عليه‬to whom he eventually gave his Khilafat. Hazrāt Haji Sharif Zindani ‫ رحمة الله َوتَعَالَ ٰى عليه‬attained unity on 3rd Rajab 612 AH and lies buried in Syria.38 Hazrāt Usman Harwani ‫ رحمة الله َوتَعَالَ ٰى عليه‬was an early modern wali or Sufi Saint of Islam in India, a successor to Hazrāt Shareef Zandani‫ رحمة الله َوتَعَالَ ٰى عليه‬, sixteenth link in the Silsila of the Chishti Order, and Master of Hazrāt Moinuddin Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬. Usman Harwani ‫ رحمة الله َوتَعَالَ ٰى عليه‬was born in Haroon, Iran. His year of birth is variously given as 1096, 1116 and 1131 AD (490, 510 and 526 AH). He is also known by the nicknames Abu Noor and Abu Mansur. Early life. When he was young, he met a mystic named Hazrāt Chirk‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬. This association brought about a significant transformation in his life. As a result, he decided to seek a higher moral and spiritual life. Hazrāt Harwani ‫ رحمة الله َوتَعَالَ ٰى عليه‬later met Hazrāt Shareef Zindani‫ رحمة الله َوتَعَالَ ٰى عليه‬, a mystic and Saint of the Chishti Order, and requested to enroll as his spiritual Disciple. Hazrāt Zindani accepted his request by placing a four-edged cap upon his head. Hazrāt Zindani ‫ رحمة الله َوتَعَالَ ٰى عليه‬told him that the four-edged cap implied the following four things: • First is the renunciation of this world; • Second is the renunciation of the world hereafter; • Third is the renunciation of the desires of the self; • Fourth is the renunciation of everything other than Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. Mystic. Hazrāt Harwani spent over thirty years in the company of his spiritual guide. During this period, he engaged in ascetic practices and prayers. As time passed, he gained many spiritual accomplishments. Hazrāt Zindani asked him guide to move on and spread the gospel of truth. Spiritual Lineage. The traditional Sillsila (Spiritual Lineage) of the Chishti Order is as follows • Hazrāt 'Alī ibn Abī Ṭālib • Hazrāt Hasan of Basra, W. 728, an early Persian Muslim theologian • Hazrāt 'Abdul Wāḥid Bin Zaid Abul Faḍl‫رحمة الله َوتَعَالَ ٰى عليه‬, W. 793, an early Sufi Saint. • Hazrāt Al-Fudhayl bin 'Iyyadh‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Ibrahim ibn Adham‫رحمة الله َوتَعَالَ ٰى عليه‬, a legendary early Sufi Ascetic. • Hazrāt Ḥudhayfah al Mar'ashī‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Amīnuddīn Abū Ḥubayrah al Baṣrī‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Mumshād Dīnwarī Al Alawi‫رحمة الله َوتَعَالَ ٰى عليه‬. 38 https://www.chishtiya.org/blog/2016/10/27/hazrat-khwaja-haji-sharif-of-zandan/

64 • Hazrāt Abu Ishaq Shamī Chishti ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 940, Founder of the Chishti Order proper). • Hazrāt Abu Abdal Chishtī‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Nasiruddin Abu Muhammad Chishtī‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Abu Yusuf Bin Saman‫رحمة الله َوتَعَالَ ٰى عليه‬, W. 1067. • Hazrāt Maudood Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬, W. 1139. • Hazrāt Shareef Zandani‫رحمة الله َوتَعَالَ ٰى عليه‬, W. 1215 CE, 612 AH. • Hazrāt Usman Harwani‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Saifan Malook Chisti ‫ رحمة الله َوتَعَالَ ٰى عليه‬W.1100 AH. • Hazrāt Haji Roomi ‫ رحمة الله َوتَعَالَ ٰى عليه‬W.1100 AH. Disciples. Hazrāt Harwani ‫ رحمة الله َوتَعَالَ ٰى عليه‬had many Disciples, including: • Hazrāt Syed Khwaja Moinuddin Hassan Chisti ‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Najmuddin Safri‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Sheikh Muhammad Turk Aayman ‫رحمة الله َوتَعَالَ ٰى عليه‬. • Hazrāt Khwaja Saifan Malook Chisti‫رحمة الله َوتَعَالَ ٰى عليه‬. Travels. Hazrāt Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬traveled widely to preach. He visited many countries and Cities, including Bukhara, Baghdad, Falooja, Damascus, and Mecca and Medina. He performed the Hajj. In almost all Cities, he visited Sufis and accomplished Dervishes. On the way to Oosh, he met Hazrāt Sheikh Bahāuddīn‫ رحمة الله َوتَعَالَ ٰى عليه‬of Oosh. When he reached Badakshan, he met one of the attendants of Hazrāt Junaid‫ رحمة الله َوتَعَالَ ٰى عليه‬of Baghdad. • Hazrāt Harwani also visited India during the rule of Sultan Altamash; before returning to Arabia. During his travels, he was accompanied by Hazrāt Moinuddin Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬, who carried his Tiffin basket. • Hazrāt Saifan Malook traveled Mecca Bangladesh India, • Hazrāt Khwaja Haji Sheikh Salahuddin Chisti. • Hazrāt Khwaja Haji Mastan Chisti. Passing Away. Hazrāt Usman Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬attained Wisaal on 5 Shawwāl, 617 AH (1220 AD). His Urs takes place every year in Belchi on 14 to 16 of Shawwal. His blessings are invoked by people belonging to every strata of society and every school of thought. His actual Tomb is in Mecca and a Chillah (Shrine) is in Belchi. A symbol of his strength and a source of his blessings are found at the Usmani Chilla at Ajmer and Belchi. Chillah A Chillah of Hazrāt Usman Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬is located in Belchi, Bihar Sharif Nalanda, Bihar. As known, A Muridah Waliyah of Hazrāt Usman Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬took promise from him that after her death her tomb will be beneath in his feet, but eventually Hazrāt Usman Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬attained Wisaal in Mecca Arabia. To fulfill his promise, Hazrāt Usman Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬once again existed in Belchi and ordered the Muridah to build his Shrine and after her death, She was buried beneath the Shrine of Usman Harwani‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬in Belchi. Hazrāt Usman Harwani‫ رحمة الله َوتَعَالَ ٰى عليه‬ordered to built his Chillah and beside is the tomb of the Waliya. Past 650 years Annual Urs take place every year.

65 The first Urs ceremony was commemorated (originated) by Hazrāt Makhdoom Fariduddin Tavaela Bukhsh‫( رحمة الله َوتَعَالَ ٰى عليه‬First Sajjada Nasheen). His shrine is in Chandpura, Bihar Sharif. He was the son of Hazrāt Ibrahim‫( رحمة الله َوتَعَالَ ٰى عليه‬Nephew of Hazrāt Nizamuddin Auliya‫الَ ٰى عليه‬sَ‫ )رحمة الله َوتَع‬and Hazrāt Fariduddin Tavaela Buksh‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬founded the Chishti Nizami Order in Bihar, he was the nephew and discipline of Hazrāt Noor Qutbe Alam Pandavi‫رحمة الله َوتَعَالَ ٰى عليه‬. He was the discipline of Hazrāt Alaul Haq Pandavi ‫رحمة الله َوتَعَالَ ٰى عليه‬ (also the Peer of Hazrāt Makhdoom Ashraf Jahangir Simnani‫الَ ٰى عليه‬sَ‫)رحمة الله َوتَع‬. He was the discipline of Hazrāt Akhi Siraj Aainae Hind‫ رحمة الله َوتَعَالَ ٰى عليه‬and he was the discipline of Hazrāt Nizamuddin Auliya‫( رحمة الله َوتَعَالَ ٰى عليه‬Mehboob e Elahi). The existence and Blessings of his is invoked in his Shrine in Belchi. The symbol of his strength is found in Belchi. The details of the Chillah and life of Hazrāt Usman Harwani‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬is noted in the book Moin ul Qul. Message and Teachings. According to Hazrāt Usman Harwani‫رحمة الله َوتَعَالَ ٰى عليه‬, a great man is one who is endowed with virtues such as contentment, sincerity, self-abnegation, self-sacrifice and above all, spirit of renunciation. He said that the ego was an enemy, as it did not allow rational thought, wise actions and a happy life. He emphasized that unless a man loves human beings, it is impossible for him to love Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬.39 Hazrāt Mu'īnuddīn Ḥassan Sijzī Chishtī‫( رحمة الله َوتَعَالَ ٰى عليه‬1236–1142 CE), known more commonly as Mu'īnuddīn Chishtī‫ رحمة الله َوتَعَالَ ٰى عليه‬or Moinuddin Chishti 40‫ رحمة الله َوتَعَالَ ٰى عليه‬or Khwājā Ghareeb Nawaz‫رحمة الله َوتَعَالَ ٰى عليه‬, or reverently as a Sheikh Mu'īnuddīn‫رحمة الله َوتَعَالَ ٰى عليه‬ or Hazrāt Mu'īnuddīn‫ رحمة الله َوتَعَالَ ٰى عليه‬or Khwājā Mu'īnuddīn‫الَ ٰى عليه‬sَ‫ رحمة الله َوتَع‬by Muslims of the Indian subcontinent, was a Persian Muslim41 preacher, 42 ascetic, religious scholar, philosopher, and mystic from Sistan,43 who eventually ended up settling in the Indian subcontinent in the early 13th-century, where he promulgated the famous Chishtiyya Order of Sunni mysticism.44 45 This particular tariqa (Order) became the dominant Muslim spiritual group in medieval India and many of the most beloved and venerated Indian Sunni Saints46 47 48 were Chishti in their affiliation, including Hazrāt Nizamuddin Awliya‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1325) and Amir Khusrow‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1325).49 As such, Hazrāt Mu'īnuddīn Chishtī's‫رحمة الله َوتَعَالَ ٰى‬ 39 https://en.wikipedia.org/wiki/Usman_Harwani ‫رحمة الله َوتَعَالَ ٰى عليه‬. 40 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 41 Arya, Gholam-Ali; Negahban, Farzin. \"Chishtiyya\". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica. 42 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 43 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 44 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 45 Francesca Orsini and Katherine Butler Schofield, Telling and Texts: Music, Literature, and Performance in North India (Open Book Publishers, 2015), p. 463 46 Arya, Gholam-Ali and Negahban, Farzin, “Chishtiyya”, in: Encyclopaedia Islamica, Editors-in-Chief: Wilferd Madelung and, Farhad Daftary: \"The followers of the Chishtiyya Order, which has the largest following among Sufi Orders in the Indian subcontinent, are Ḥanafī Sunni Muslims.\" 47 See Andrew Rippin (ed.), The Blackwell Companion to the Qurʾān (John Wiley & Sons, 2008), p. 357. 48 M. Ali Khan and S. Ram, Encyclopaedia of Sufism: Chisti Order of Sufism and Miscellaneous Literature (Anmol, 2003), p. 34. 49 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson.

66 ‫ عليه‬legacy rests primarily on his having been \"one of the most outstanding figures in the annals of Islamic mysticism.\"50 Additionally Mu'īnuddīn Chishtī is also notable for having been one of the first major Islamic mystics to formally allow his followers to incorporate the \"use of music\" in their devotions, liturgies, and hymns to Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, which he did in Order to make the foreign Arab faith more relatable to the indigenous peoples who had recently entered the religion or whom he sought to convert.51 Although little is known of Hazrāt Mu'īnuddīn Chishtī's ‫رحمة الله َوتَعَالَ ٰى عليه‬early life, it is probable that he traveled from Sistan to India to seek refuge from the increasing prevalence of Mongol military action in central Asia at that point in time.52 Having arrived in Delhi during the reign of the sultan Iltutmish (W. 1236), Mu'īnuddīn‫ رحمة الله َوتَعَالَ ٰى عليه‬moved from Delhi to Ajmer shortly thereafter, at which point he became increasingly influenced by the writings of the famous Sunni Hanbali scholar and mystic Hazrāt ʿAbdallāh Anṣārī‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1088), whose famous work on the lives of the early Islamic Saints, the Ṭabāqāt al Sufiyya, may have played a role in shaping Mu'īnuddīn's worldview.53 It was during his time in Ajmer that Mu'īnuddīn‫ رحمة الله َوتَعَالَ ٰى عليه‬acquired the reputation of being a charismatic and compassionate spiritual preacher and Teacher; and biographical accounts of his life written after his death report that he received the gifts of many \"spiritual marvels (Karamat), such as miraculous travel, clairvoyance, and visions of angels\"54 55 in these years of his life. Hazrāt Mu'īnuddīn‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬seems to have been unanimously regarded as a great Saint after his passing.56 Life. Born in 1142 in Herat, Hazrāt Mu'īnuddīn Chishtī‫ رحمة الله َوتَعَالَ ٰى عليه‬was a teenager when his Father, Hazrāt Syed Ghiyasuddin (W. c. 1155),57 with the latter leaving his grinding mill and orchard to his son.58 His Father, Hazrāt Ghiyasuddin, and mother, Hazrāt Bibi Umm al Wara (alias Hazrāt Bibi Mah e Noor), were the descendants of Hazrāt Ali, through his sons Hazrāt Hassan and Hazrāt Hussain.59 He lost both his parents at an early age of sixteen years.60 Although he was initially hoping to continue his Father's business,61 the Mongol conquests in the region seem to have \"turned his mind inwards,\"62 whence he soon began to develop strong 50 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 51 John Esposito (ed.), The Oxford Dictionary of Islam (Oxford, 2004), p. 53 52 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 53 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 54 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 55 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 56 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 57 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 58 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 59 Shah Baba, Nawab Gudri, Muinul Arwahʾ (2009) 60 Shah Baba, Nawab Gudri, Muinul Arwahʾ (2009) 61 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 62 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.

67 contemplative and mystic tendencies in his personal piety.63 Soon after, Hazrāt Mu'īnuddīn‫رحمة‬ ‫الَ ٰى عليه‬sَ‫ الله َوتَع‬gave away all of his financial assets, and began a life of destitute itinerary, wandering in search of knowledge and wisdom throughout the neighboring quarters of the Islamic world. As such, he visited the famous seminaries of Bukhara and Samarkand, \"and acquired religious learning at the feet of eminent scholars of his age.\"64 it is also entirely probable that he visited the shrines of Hazrāt Muhammad al-Bukhari‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫( رحم‬W. 870) and Hazrāt Abu Mansur al-Maturidi‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 944) during his travels in this region, who were both widely venerated figures in the Islamic world by this point in time.65 While traveling to Iraq, the young Mu'īnuddīn encountered in the district of Nishapur the famous Sunni Saint and mystic Hazrāt Ḵh̲ wāj̲ a ʿUthmān‫( رحمة الله َوتَعَالَ ٰى عليه‬W. c. 1200), who initiated the willing seeker into his circle of Disciples.66 Accompanying his spiritual guide for over twenty years on the latter's journeys from region to region, Hazrāt Mu'īnuddīn‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬also continued his own independent spiritual travels during the time period.67 It was on his independent wanderings that Mu'īnuddīn encountered many of the most notable Sunni mystics of the era, including Hazrāt Abdul-Qadir Gilani‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1166) and Hazrāt Najmuddin Kubra‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1221), as well as Hazrāt Naj̲ ībuddīn ʿAbd al Ḳāhir Suhrawardī‫رحمة‬ ‫ الله َوتَعَالَ ٰى عليه‬, Abū Saʿīd Tabrīzī‫رحمة الله َوتَعَالَ ٰى عليه‬, and ʿAbd al Wahid G̲ h̲ aznavī‫رحمة الله َوتَعَالَ ٰى عليه‬ (all W. c. 1230), all of whom were destined to become some of the most highly venerated Saints in the Sunni tradition.68 Due to Hazrāt Mu'īnuddīn's‫ رحمة الله َوتَعَالَ ٰى عليه‬subsequent visits to \"nearly all the great centers of Muslim culture in those days,\" including Bukhara, Samarkand, Nishapur, Baghdad, Tabriz, Isfahan, Balkh, Ghazni, Astarabad, and many others, the preacher and mystic eventually \"acquainted himself with almost every important trend in Muslim religious life in the middle ages.\"69 Arriving in India in the early thirteenth Century, Hazrāt Mu'īnuddīn‫رحمة الله َوتَعَالَ ٰى عليه‬ first traveled to Lahore to meditate at the tomb-shrine of the famous Sunni mystic and Jurist Hazrāt Ali Hujwiri‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1072),70 who was venerated by the Sunnis of the area as the patron Saint of that City.71 From Lahore, Hazrāt Mu'īnuddīn‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬continued forward on his journey towards Ajmer, which he reached prior to the city's conquest by the Ghurids.72 It was in Ajmer that Hazrāt Mu'īnuddīn got married at an advanced age; and, 63 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 64 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 65 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 66 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 67 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 68 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 69 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 70 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 71 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 72 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.

68 according to the seventeenth-century chronicler Hazrāt ʿAbd al Ḥaq Dehlvi‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1642), the mystic actually took two wives, one of whom was the daughter of a local Hindu raja.73 Having three sons—Abū Saʿīd, Fakharuddin and Ḥusāmuddīn by name—and one daughter named Bībī Jamāl,74 it so happened that only the latter inherited her Father's Mystic leanings,75 whence she too was later venerated as a Saint in local Sunni tradition.76 After settling in Ajmer, Hazrāt Mu'īnuddīn‫ رحمة الله َوتَعَالَ ٰى عليه‬worked at firmly establishing the Chishti Order of Sunni mysticism in India, and many later biographic accounts relate the numerous miracles wrought by Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬at the hands of the Saint during this period.77 Preaching in India. Hazrāt Mu'īnuddīn Chishtī‫ رحمة الله َوتَعَالَ ٰى عليه‬was not the originator or founder of the Chishtiya Order of mysticism as he is often erroneously thought to be. On the contrary, the Chishtiya was already an established Sufi Order prior to his birth, being originally an offshoot of the older Adhamiyya Order that traced its spiritual lineage and titular name to the early Islamic Saint and mystic Hazrāt Ibrahim ibn Adham‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 782). Thus, this particular branch of the Adhamiyya was renamed the Chishtiya after the 10th-century Sunni mystic Abū Isḥāq ash Shāmī (W. 942) migrated to the village of Chisht, near Herat in around 930, in Order to preach Islam in that area. The Order spread into the Indian subcontinent, however, at the hands of the Persian Mu'īnuddīn in the 13th-century,78 after the Saint is believed to have had a dream in which the Prophet Muhammad appeared and told him to be his \"representative\" or \"envoy\" in India.79 80 81 According to the various chronicles, Hazrāt Mu'īnuddīn's‫ رحمة الله َوتَعَالَ ٰى عليه‬tolerant and compassionate behavior towards the local population seems to have been one of the major reasons behind conversion to Islam at his hand.82 83 Hazrāt Mu'īnuddīn Chishtī‫رحمة الله َوتَعَالَ ٰى عليه‬ is said to have appointed Hazrāt Bakhtiar Kaki‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫( رحم‬W. 1235) as his spiritual successor, who worked at spreading the Chishtiya in Delhi. Furthermore, Hazrāt Mu'īnuddīn's son‫رحمة الله َوتَعَالَ ٰى عليه‬, Hazrāt Fakharuddin‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1255 CE), is said to have further spread the Order's teachings in Ajmer, whilst another of the Saint's major Disciples, Hazrāt Ḥamīduddīn Ṣūfī Nagori ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1274 CE), preached in Nagaur Rajasthan India.84 73 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 74 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 75 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 76 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 77 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 78 Arya, Gholam-Ali; Negahban, Farzin. \"Chishtiyya\". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica. 79 Rizvi, Athar Abbas, A History of Sufism in India (New Delhi, 1986), I/pp. 116-125 80 Dārā Shukūh, Muḥammad, Safīnat al-awliyāʾ (Kanpur, 1884), p. 93. 81 Firishtah, Muḥammad Qāsim, Tārīkh (Kanpur, 1301/1884), 2/377 82 Nizami, Khaliq Ahmad, ‘Ṣūfī Movement in the Deccan’, in H. K. Shervani, ed., A History of Medieval Deccan, vol. 2 (Hyderabad, 1974), pp. 142-147. 83 ʿAlawī Kirmānī, Muḥammad, Siyar al-awliyāʾ, ed. Iʿjāz al-Ḥaqq Quddūsī (Lahore, 1986), p. 55 84 Arya, Gholam-Ali; Negahban, Farzin. \"Chishtiyya\". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica.

69 Spiritual Lineage. 19th Century CE Die with Genealogy of The Chisti Order. As with every other major Sufi Order, the Chishtiya proposes an unbroken spiritual chain of transmitted knowledge going back to the Islamic prophet Muhammad through one of his Companions, which in the Chishti's case is Ali (W. 661 AH).85 Thus, Hazrāt Mu'īnuddīn Chishtī's ‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬spiritual lineage is traditionally given as follows: 1. Hazrāt Mu'īnuddīn Chishtī‫رحمة الله َوتَعَالَ ٰى عليه‬, taught by: 2. Hazrāt ʿUthmān Hārwanī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1220 AH), taught by: 3. Hazrāt Sharīf Zindanī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1215 AH), taught by: 4. Hazrāt Mawdūd Chishtī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1133 AH), taught by: 5. Hazrāt Abū Yūsuf b. Muhammad Saman Chishtī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1067 AH), taught by: 6. Hazrāt Abū Muhammad Chishtī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 1020 AH), taught by: 7. Hazrāt Abū Ahmad Abdāl Chishtī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 966 AH), taught by: 8. Hazrāt Abū Isḥāq al Shāmī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 941AH), taught by: 9. Hazrāt Ulū al Dīnwarī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 911 AH), taught by: 10. Hazrāt Abū Ḥubayrah al Baṣrī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 900 AH), taught by: 11. Hazrāt Ḥudhayfah al Mar'ashī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 890AH), taught by: 12. Hazrāt Ibrāhīm Adham al Balkhī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 783AH), taught by: 13. Hazrāt al-Fuḍayl b. ʿIyāḍ ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 803AH), taught by: 14. Hazrāt ʿAbd al Wahid b. Zayd ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 786AH), taught by: 15. Hazrāt Ḥasan al-Baṣrī ‫( رحمة الله َوتَعَالَ ٰى عليه‬W. 728AH), taught by: 16. Hazrāt ʿAlī b. Abī Ṭālib (W. 661AH), taught by: 17. Hazrāt Muhammad.86 85 Arya, Gholam-Ali; Negahban, Farzin. \"Chishtiyya\". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica. 86 Arya, Gholam-Ali; Negahban, Farzin. \"Chishtiyya\". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica.

70 Dargah Sharif. Dargah of Hazrāt Moinuddin Chisti‫رحمة الله َوتَعَالَ ٰى عليه‬, Ajmer, Rajasthan, India. The tomb (Dargāh) of Hazrāt Mu'īnuddīn ‫ رحمة الله َوتَعَالَ ٰى عليه‬became a deeply venerated site in the Century following the Preacher's Passing Away in 1236 CE. Honored by members of all social classes, the Tomb was treated with great respect by many of the era's most important Sunni rulers, including Muhammad bin Tughluq, the Sultan of Delhi from 1324-1351 CE, who paid a famous visit to the tomb in 1332 CE to commemorate the memory of the Saint.87 In a similar way, the later Mughal emperor Akbar (W. 1605) visited the Shrine no less than fourteen times during his reign.88 In the present day, the tomb of Mu'īnuddīn continues to be one of the most popular sites of religious visitation for Sunni Muslims in the Indian subcontinent,89 with over \"hundreds of thousands of people from all over the Indian Sub-C assembling there on the occasion of [the Saint's] ʿUrs or death anniversary.\"90 Additionally, the site also attracts many Hindus, who have also venerated the Islamic Saint since the medieval period.91 A bomb blast on October 11, 2007 CE in the Dargah of Sufi Saint Hazrāt Khawaja Moinuddin Chisti ‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬at the time of Roza Iftaar had left three pilgrims dead and 15 injured. A special National Investigation Agency (NIA) Court in Jaipur punished with life imprisonment the two convicts in the 2007 CE Ajmer Dargah bomb blast case.92 Popular Culture. A song in the 2008 CE film Jodhaa Akbar named \"Khwaja Mere Khwaja,\" composed by A. R. Rahman, pays tribute to Hazrāt Mu'īnuddīn Chishtī‫رحمة الله َوتَعَالَ ٰى عليه‬.93 94 Hazrāt Khwaja Syed Muhammad Qutbuddin Bakhtiyar Kaki‫رحمة الله َوتَعَالَ ٰى عليه‬. 87 ʿAbd al-Malik ʿIṣāmī, Futūḥ al-salāṭīn, ed. A. S. Usha, Madras 1948, p. 466. 88 Abū l-Faḍl, Akbar-nāma, ed. ʿAbd al-Raḥīm, 3 vols., Calcutta 1873–87. 89 Blain Auer, “Chishtī Mu'īnuddīn Ḥasan”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. 90 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 91 Nizami, K.A., “Čis̲ h̲ tī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 92 https://m.timesofindia.com/india/life-sentence-to-two-in-ajmer-dargah-blast-case/articleshow/57773081.cms 93 \"Khwaja Mere Khwaja\". Lyrics Translate. Retrieved 25 May 2015. https://en.wikipedia.org/wiki/Moinuddin_Chishti 94 \"Jodhaa Akbar Music Review\". Planet Bollywood. Retrieved 25 May 2015.

71 Hazrāt Qutbuddin Bakhtiyar Kaki's‫ رحمة الله َوتَعَالَ ٰى عليه‬mausoleum in Dehli Hazrāt Khwaja Syed Muhammad Qutbuddin Bakhtiyār Kaki (Urdu: ‫حضرت خواجہ سیّد محمد قطب‬ ‫ )الدین بختیار کاکی‬was a renowned Sufi Saint and scholar of the Chishti Order from Delhi, India. Khwaja Qutbuddin's‫ رحمة الله َوتَعَالَ ٰى عليه‬original name was Bakhtiyār‫ رحمة الله َوتَعَالَ ٰى عليه‬but his title was Qutbuddin. The additional suffix of 'Kaki' to his name was attributed to hint by virtue of a miracle that emanated from him at a later stage of his life at Delhi. Popularly, he is also called Khwaja Kaki‫ رحمة الله َوتَعَالَ ٰى عليه‬and Hazrāt Qutub Sahib‫رحمة الله َوتَعَالَ ٰى عليه‬. He was a born Saint and had the honor of being the 'first' Spiritual Successor of Hazrāt Khwaja Moinuddin Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬of Ajmer. Forty days before the demise of his great Pir O Murshid, Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was appointed by him as his recognized Khalifa (spiritual successor) at a formal ceremony at Ajmer, and was deputed to carry on the mission of the Chishti Order of Sufis in India with his headquarters at Delhi. His Dargah in Mehrauli, the oldest Dargah in Delhi, is the venue of his annual Urs. His most famous Disciple and spiritual successor was Fariduddin Ganjshakar, who in turn became the spiritual Master of Delhi's noted Sufi Saint, Nizamuddin Auliya ‫رحمة الله َوتَعَالَ ٰى‬ ‫عليه‬, who himself was the spiritual Master of Amir Khusro‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬and Nasiruddin Chiragh e Delhi‫رحمة الله َوتَعَالَ ٰى عليه‬. The influence of Qutbuddin Bakhtiyar Kaki‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬on Sufism in India was immense. As he continued and developed the traditional ideas of universal brotherhood and charity within the Chisti Order, a new dimension of Islam started opening up in India which had hitherto not been present. He forms an important part of the Sufi movement which attracted many people to Islam in India in the thirteenth and fourteenth centuries. Family & Early Life. Hazrāt Qutbuddin Bakhtiyar Kaki‫ رحمة الله َوتَعَالَ ٰى عليه‬was born in 569 AH (1173 CE) in a small town called Aush (alternatively Awash or Ush) in the Fergana Valley (present Osh, part of historic Transoxiana). He was born in the middle of the night, a brightness lighting up the whole house and a strange light being caste all around. After his birth it is reputed that he prostrated himself in adoration and uttered the words \"Allah, Allah.\" After sometime he raised his head and the light disappeared. Genealogical Tree. Like many other great Sufi Saints, he also belonged to the direct lineage of the Holy Prophet Muhammad‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬, descending from Hazrāt Imam Hussain‫ي الله‬s‫رض‬ ‫ َوتَعَالَ ٰى عنه‬, the greatest Martyr of Islam in the well known tragedy of Karbala. The following is the genealogical tree of his noble ancestors:  Hazrāt Khwaja Qutbuddin Bakhtiyār Kaki‫ رحمة الله َوتَعَالَ ٰى عليه‬Awashi, son of  Hazrāt Syed Kamaludddin‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Musa‫رحمة الله َوتَعَالَ ٰى عليه‬, son of

72  Hazrāt Syed Ahmed Awashi‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Kamaludddin‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Mohammad‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Ahmed‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Raziuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Hussamuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Rashiduddin‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Jafar‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Nafi ul Wujood‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Ali Musa Raza‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Musa Kazim‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Jafar Sadiq‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Mohammad Baqir'‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Hazrāt Syed Zain ul Abideen‫رحمة الله َوتَعَالَ ٰى عليه‬, son of  Syed us Shuhada Hazrāt Imam Hussain‫رضي الله َوتَعَالَ ٰى عنه‬, son of  Amir ul Mo'mineen Hazrāt Ali Karam Allah Wajhu‫كرم الله َوتَعَالَ ٰى وجهو‬, son-in-law of the  Holy Prophet Hazrāt Muhammad‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬. Early Life and Education. Nobody knew that the son of Hazrāt Syed Kamaludddin‫ رحمة الله َوتَعَالَ ٰى عليه‬who was himself a very pious gentleman, would one day play a most distinguished role in the development and history of Sufism in India. When Hazrāt Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was just eighteen months old, he lost his Father. His mother, who was also a pious and very intelligent lady, however, made suitable arrangements for her dear child's education. At the tender age of 5, he was put under the loving care of a learned tutor, Maulana Abu Hafs, who started him with the teaching of both theological and spiritual sides of knowledge. Along with his early education, he was also devoted to Mujahida (devotional practices) for his spiritual training and when Hazrāt Khwaja Moinuddin Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬visited Awash, during one of his travels, Khwaja Qutbuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, who was then 17 years old, offered himself as a Murid (Disciple) to the great Saint and sought his blessings for a spiritual career. The great Khwaja Sahib of Ajmer, who had already intuitively perceived the divine spark in the young aspirant, accepted him immediately. Initiation. According to Saiyar ul Aulia, p. 68, Siyar ul Arifin, p. 48 and Saiyar ul Aqtaab; p. 145, it is reported that from Awash, Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬went to Baghdad and there, in the mosque of Imam Abul Lais Samarqandi, he received initiation from Hazrāt Khwaja Moinuddin Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬in the presence of such Sufi dignitaries as Hazrāt Sheikh Shahabuddin Suhrawardi‫الَ ٰى عليه‬sَ‫رحمة الله َوتَع‬, Hazrāt Sheikh Auhaduddin Kermani ‫الَ ٰى‬sَ‫ة الله َوتَع‬s‫رحم‬ ‫عليه‬, Hazrāt Sheikh Burhanuddin Chishti‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬and Hazrāt Sheikh Mohammed Asfahani‫ —رحمة الله َوتَعَالَ ٰى عليه‬all great names in the Sufi world. His Devotion to the Holy Prophet. Hazrāt Khwaja Qutbuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, after his initiation used to offer 95 Rakats (Units) of Namaz during the 24 hours of day and night, along with 3000 salutations (Darood) every night upon the Holy Soul of the Holy Prophet Mohammad‫لم‬s‫ه وس‬s‫ه و آل‬s‫الَ ٰى علي‬sَ‫صلى الله َوتَع‬. During the first 3 nights of his first marriage, as he could not maintain the Darood, the Hazrāt Prophet‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬. sent a visionary message, through a pious person named Rais Ahmed, demanding Hazrāt Bakhtiyar's‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬explanation for this omission. The

73 Khwaja realized his grave error and at once offered Talaq (legal dissolution of a marriage under the Islamic Shariat) to his wife as a mark of his repentance for the omission. After this incident, he broke off all worldly ties and relations and devoted his full time to the devotion and praises of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬and His holy Prophet Mohammad‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬. Travels. Later on, with a view to mature his knowledge and experience in Sufism Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬proceeded on a prolonged tour to various: places in Afghanistan, Persia and Iraq, the last named being the home of many top-ranking Sufi Dervishes of his time. He himself narrates the stories of this tour, as follows: When I reached Ghazni, I met a very old and venerable Dervish who, it was reported, used to give away all that he got in the morning before sun-set, and what he received in the night before dawn. Nobody, rich or poor, ever returned disappointed from his Khanqah (monastery). The hungry were duly fed and the naked were duly clothed. When I talked to him, he said: \"I have been doing all sorts of Mujahidahs or the past 40 years continually but without any avail: I never had any vision of the Divine Light during this long period. But ever since I reduced my sleep, cut off my food to the minimum, restricted the use of my tongue (i.e. speech) and shunned all people, I started getting Divine Light and now I can see things right upto Arsh e Mualla (Divine Throne according to Islamic conviction) and nothing is hidden from me between the heavens and the earth. (Fawaid us Salikin, Part I). He adds: Once I was on a sea voyage when I met a Dervish at a seaport who was perfect in Sufism. Due to hard Mujahida' (Striving), he was reduced to a mere skeleton. After the chaasht prayer (8- 9 AM) he used to attend his Langar Khana (kitchen) and keep himself busy till afternoon in the distribution of food to hundreds of hungry people. Every person was fed to his heart's content and for those who needed clothes, he would go into his Hujra (Cell) and bring out new clothes for distribution. When everything was distributed from the kitchen, he used to offer his Zohar (afternoon) prayers. It was his standing Order to his Murids (Disciples) that whenever anyone called on him no time must be lost in admitting him to his presence. He would then put his hand under the corner of his Musalla (Prayer Carpet) and whatever came in his hand, he gave it to the caller. I stayed with him for some time. With all 'his munificence, he himself always used to observe fasting. At the time of Iftaar (Breaking time of the Islamic Fast), he received only 4 Khurmas (Dates) from some 'unseen' source of which he ate only two and gave me the remaining two. One day he addressed me: \"My dear, unless and until a Faqir gives up people's company, gives away all he receives, sits in seclusion, eats little, sleeps little, speaks little, he cannot attain \"nearness to Allah‫\" ُس ْب َحانَهُ َوتَعَالَ ٰى‬. (Fawaid us Salikin, Part I). A Strange Incident. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬relates another interesting incident of his travels. He says: Once I was staying on the bank of a river with my most intimate friend, Hazrāt Qazi Hameeduddin Nagori‫رحمة الله َوتَعَالَ ٰى عليه‬. We saw that a very big scorpion was speeding up in a direction. O spoke to my friend that there appears to be some 'divine secret' behind this phenomenon; let us follow the scorpion to find it out. My friend agreed and we followed the scorpion and saw that it reached the bottom of a big tree where it furiously stung a monstrous Azdaha (Boa) who W. at once. Nearby we noticed a man who was fast asleep. Taking him to be a very pious person, we did not like to disturb him but waited to speak to him when he was awake. But when we approached him, we felt a very obnoxious smell and found that he was

74 horribly drunk (with wine). We were indeed greatly surprised to see him in this sinful condition on the one hand, and Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬Almighty's favor upon him, on the other, in saving him from that monstrous boa whom the scorpion had killed. Just as we were wondering over the incident, we heard a 'Nida' (Divine Voice) that vibrated in the surroundings. It said: \"If We (Allah‫ ) ُس ْب َحانَهُ َوتَعَالَ ٰى‬keep our favors reserved for the Holy and the pious only, then who would look after the sinful? This Nida shook off the sleep of the man who was awfully frightened to see the Azdaha lying by him. When we related the incident of the Scorpion and the Boa to him, he felt extremely ashamed, so much so that after some time, we heard, he renounced the world and became one of the most pious persons of his time. He undertook the pilgrimage to Mecca 70 times on foot.” Another Strange Incident. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬goes on: Once, during the Hajj, I and my intimate friend Hazrāt Qazi Hamiduddin Nagauri‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬were making rounds of the Kaaba following a Dervish whose name was Sheikh Usman, and who was one of the descendants of Hazrāt Sheikh Abu Bakr Shibli‫رحمة الله َوتَعَالَ ٰى عليه‬. Out of great respect, we were following him by putting our feet on the impressions of his feet. By his intuitive powers Sheikh Usman, however, found out what we were doing. He turned round and said: \"It will do you no good by following me in my footprints in this fashion. If you really wish to follow me, then try to follow my Inward Light.\" We inquired as to what his Inward Light was? He said: \"I finish recitation of the Holy Qurʾān 1,000 times a day\". We were greatly surprised at this apparently fantastic claim because it was humanly impossible to read the voluminous Holy Qurʾān 1,000 times in a day. We thought perhaps he may be exaggerating and reading only a word or two of each Surah of the Qurʾān. But just as we were contemplating like this, Sheikh Usman turned back and said: \"Do you take, it to be a bluff? I again repeat that I read the Holy Qurʾān 1,000 times daily word by word.'\" We kept quiet and when I related this story before a gathering of some distinguished Dervishes in one of our private meetings, Maulana Auhaduddin Kermani‫ رحمة الله َوتَعَالَ ٰى عليه‬said: \"Anything which is beyond human conception or comprehension is a miracle, because, before a miracle, all human intelligence fails and is unable to fathom into the 'Divine Mysteries' which only Prophets and Wali’s can see.\" Shihābuddīn Shurwardi‫رحمة الله َوتَعَالَ ٰى عليه‬. In a private sitting with his 'Murids' Hazrāt Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬said: I had many occasions to see Hazrāt Sheikh Shihābuddīn Suhrawardi‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬in Baghdad. He was indeed a wonderful Sufi. During all my travels, I never saw such a pious and Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬-fearing Faqir so intimately devoted to Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬as he was. To The Rescue of Multan. In one of his travels, Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬is reported to have visited Multan where he was received by Hazrāt Sheikh Bahauddin Zakariya Suhrawardi‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬with great respect. Hazrāt Bahāuddīn has a great reputation as a Sufi Dervish of his time in India. His headquarters were in Multan and we shall see more about him, later on, in this publication. During Khwaja Qutbuddin's‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬stay in Multan, the Mughals are reported to have attacked India and besieged Multan. The Governor of Multan, named Qabacha Beg, begged Hazrāt Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬for his spiritual help and blessing to ward off the attack of the Mughals and, it is reported, he succeeded in repulsing the enemy by the Grace of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬.

75 Arrival in Delhi. It is reported that when Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬arrived in Delhi from Ajmer, Sultan Shamsuddin Iltutmish, who was the Ruler of India at Delhi, went out of the city to welcome the Khwaja because he had very great respect for Sufi Dervishes. He wanted to arrange for Qutub Sahib's stay in the city, but the latter preferred to stay at Kelu Kheri, a suburb of Delhi. The Sultan, however, used to wait upon him twice a week in Order to receive his spiritual blessings and guidance. The Sultan, later on, became a regular and most dutiful Disciple of Hazrāt Qutbuddin‫رحمة الله َوتَعَالَ ٰى عليه‬. At this stage, he again requested his Pir to come and stay with him in the city because in attending upon him at Kelu Kheri, which he must do, he had to spend much of his time which he could save to attend to the affairs of his government Hazrāt Qutub Sahib agreed and shifted to the mosque of Malik Ainuddin in the City. Sheikh ul Islam’s Jealousy. After the death of Delhi's Sheikh ul Islam, Nuruddin Ghaznavi‫رحمة الله َوتَعَالَ ٰى عليه‬, the Sultan wanted Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬to take up this august post but when the latter flatly refused, he appointed Sheikh Najmuddin Sughra‫ رحمة الله َوتَعَالَ ٰى عليه‬who was one of the Murids of Hazrāt Khwaja Usman Harwani‫ —رحمة الله َوتَعَالَ ٰى عليه‬the great Pir O Murshid of Hazrāt Khwaja Moinuddin Chishti. But, due to the great popularity of Hazrāt Khwaja Qutbuddin ‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬both at the Sultan's Court and among the citizens of the State, Sheikh Najmuddin carried a serious jealousy against Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬and wanted to get him out of Delhi by any means whatever. He used to defame Qutb Sahib whenever an opportunity presented itself. It is a historical fact that the worshipers of wealth, power and fame have always borne grudge and jealousy against Sufi Dervishes who had no love for money or fame except the love of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬and selfless service of mankind. His Love for his Pir. It is reported that once, out of the unbearable love for his Pir O Murshid (Hazrāt Khwaja Moinuddin Chishti)‫ رحمة الله َوتَعَالَ ٰى عليه‬Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬wrote a letter seeking his Pir's permission to go to Ajmer and satisfy the thirst of his love by kissing his Murshid's feet. But, in the mean time, Hazrāt Khwaja Moinuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, who also loved his Disciple dearly, himself started for Delhi and reached their quite unexpectedly. Here the Sultan and the public, when they heard of the arrival of Hazrāt Khwaja Sahib‫رحمة الله َوتَعَالَ ٰى عليه‬, all came out of the city to offer their homage and welcome greetings to him. But the Sheikh ul Islam of Delhi, i.e. Sheikh Najmuddin Sughra did not take any notice of Khwaja Sahib's‫ رحمة الله َوتَعَالَ ٰى عليه‬arrival. However out of his own regard and courtesy for his brother Khalifa (as Najmuddin‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬was also one of the Khalifas of Hazrāt Khwaja Usman Harwani‫رحمة الله َوتَعَالَ ٰى عليه‬, the Pir O Murshid of Hazrāt Khwaja Moinuddin‫)رحمة الله َوتَعَالَ ٰى عليه‬, Hazrāt Khwaja Moinuddin‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬himself went to see the Sheikh at his home. When they met, the Sheikh bitterly complained that \"due to the presence and popularity of Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬in Delhi, his own position as Sheikh ul Islam had become practically nil\" Hazrāt Khwaja Moinuddin‫رحمة الله َوتَعَالَ ٰى‬ ‫عليه‬, for the sake of removing even this absurd grievance, ordered his Disciple, Khwaja Qutbuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, to leave Delhi and go to Ajmer with him. Delhi’s Public Demonstration.

76 When this news reached the Sultan, he felt awfully upset and beseeched Khwaja Sahib ‫ رحمة الله َوتَعَالَ ٰى عليه‬not to take away Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬from Delhi. But it was not accepted and the Khwaja Sahib started back for Ajmer with Khwaja Qutbuddin. When the citizens of Delhi saw this they wailed and wept and protested imploringly before Hazrāt Khwaja Sahib‫ رحمة الله َوتَعَالَ ٰى عليه‬to leave Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬with them in Delhi He was so much loved and esteemed that the people used to pick up the dust from under his feet and smear it upon their eyes. When Hazrāt Khwaja Moinuddin‫الَ ٰى عليه‬sssَ‫ة الله َوتَع‬sss‫ رحم‬saw this overwhelming love for his beloved Disciple in Delhi, he said: \"Baba Qutub you may stay here because I do not like to hurt the feelings of this vast multitude by taking you away from them.\" And so Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬remained in Delhi as people's spiritual preceptor up to the time of his last breath. Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was, however, summoned to Ajmer before the death of his Pir O Murshid. The Passing Away of his Pir O Murshid Khwaja Moinuddin Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬. Before a gathering of his Murids, Hazrāt Khwaja Moinuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬delivered a last sermon 40 days before his death at Ajmer when Hazrāt Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was also present The great Khwaja Sahib‫ رحمة الله َوتَعَالَ ٰى عليه‬said: \"The whole world is illuminating with the Divine Light of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬Almighty.\" Finishing this first sentence, his eyes swelled up with contemplative tears. After a pause, he resumed: \"O Dervishes. Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬has brought me to this place so that I may die and lie here for ever. Now, after a few days. I am leaving this world.\" This declaration sent a gloomy wave of sorrow and despondency among all present. Sheikh Ali Sanjari‫رحمة الله َوتَعَالَ ٰى عليه‬, his attendant and correspondent was also present in the gathering. Hazrāt Khwaja Gharib Nawaz ordered him to write down a \"Firman\" (Order) in favor of Khwaja Qutbuddin Bakhtiyār Kaki of Delhi saving that he must go to Delhi \"I appoint him as my Sajjada Nashin at Delhi along with the sacred relics of our Khwajgaan e Chisht. \"Then, addressing Khwaja Qutbuddin. he said \"Your place is Delhi.\" The Parting Scene. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬says \"When the Firman was ready, it was handed over to me and I was called to go near my Pir. When I did so, he put his Kulah (Headgear) on my head and wrapped the turban with his own sacred hands He then gave me Hazrāt Khwaja Usman Harwani's‫ رحمة الله َوتَعَالَ ٰى عليه‬Asa (holy staff), his own copy of the Holy Qurʾān, his Musalla (prayer carpet) and a pair of sandals and said: “These are the most sacred relies of our Holy Prophet ‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬. which have come down to us through the past generations of our Khwajgaan e Chisht (succeeding Dervishes in the Sillsila of the Chishti Saints) which were entrusted to me by my Pir O Murshid, Hazrāt Khwaja Usman Harwani‫رحمة الله َوتَعَالَ ٰى عليه‬. Now I am giving them to you. You should prove yourself worthy of them, like our revered predecessors in our Order, so that on the Day-of- Judgment I may not suffer shame before Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬and our Holy Predecessors.

77 Parting Affection. Hazrāt Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬accepted these \"Tabarrukat e Mustafavi\" (sacred relics mentioned above) and offered two Ra'kats of Namaz in gratitude to Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬for this very responsible and onerous honor. After this, Hazrāt Khwaja Moinuddin‫رحمة الله َوتَعَالَ ٰى عليه‬ grasped the hand of Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬and lifting his face towards the sky, bade him goodbye, saying — \"I entrust you to Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. I have done my duty in bringing you up to this stage of perfection as your Pir.\" Parting Advice. Hazrāt Khwaja Sahib‫ رحمة الله َوتَعَالَ ٰى عليه‬then gave the parting advice to his spiritual successor, He said: \"There are four things which are the essence of Sufism. 1. A Sufi must appear outwardly like a well-to-do and contented person, although he may be poor and hungry. 2. A Sufi must feed the poor to their heart's satisfaction. 3. A Sufi must always remain in a sorrowful mood inwardly but outwardly he must appear quite happy, cheerful and contented before the world. 4. A Sufi must always forgive and treat his enemy with all due affection and kindness. When Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬intended to kiss the feet of his Pir O Murshid and seek his permission to depart, Hazrāt Khwaja Sahib‫ رحمة الله َوتَعَالَ ٰى عليه‬understood it and asked him to be nearer, and when Qutub Sahib stepped up and fell down upon his Pir's feet, Khwaja Sahib‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬raised him up and embraced him affectionately. A Fateha was then recited and Khwaja Moinuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬advised his Disciple further: Never turn your face from the right path of Sufism and Truth. Prove yourself to be a brave man in this divine mission.\" When Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬again fell down upon his feet, overwhelmed with love and grief at this tragic hour of Parting, he was again raised and embraced affectionately by his Pir O Murshid. And this was the last embrace of his life with his beloved Murid and spiritual successor. Accordingly, Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬left Ajmer for Delhi with a few other Dervishes and took up his appointment there as ordered. Hardly 20 days had passed when news was brought by a Qasid (messenger) that after his departure for Delhi, Khwaja Moinuddin‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬lived for 20 days and then passed on.

78 Character. Poverty. Hazrāt Khwaja Qutbuddin and his family (for he had married again after the divorce of his first wife as mentioned in the foregoing pages) had to face Faqaa (unavoidable starvation due to renouncement. Often, after several days of Faqaa, his wife used to buy some provisions through the help of a loan from the wife of a neighboring Baqqaal (the provision dealer) to arrange for food. One day the wife of of the Baqqaal taunted Hazrāt Qutub Sahib's‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬wife saying, \"If I stop lending you money, you and your children would starve to death.\" When this taunt was brought to the notice of Hazrāt Khwaja Qutbuddin‫رحمة الله َوتَعَالَ ٰى عليه‬, he forbade his wife to borrow anything from the Baqqaal's wife in future but to take out as many Kaks (a kind of very tasty bread) as she needed from the niche of his Hujra (cell) by reciting Bismillah Sharif (the first Qurʾānic adoration) which is \"In the Name of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, the Merciful, the Compassionate.\" The lady did the same and the necessity of a loan never arose again. It was this miraculous incident which indicates the popular 'suffix' of the word of 'Kaki' to Hazrāt Qutbuddin's name. With all his self-imposed extreme poverty, Hazrāt Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was too magnanimous and liberal like all other Sufi Dervishes. Whatever things came to his Khanqah (monastery) were quickly distributed among the poor and the needy every day. Any day if there was nothing in the kitchen, he would Order his attendants and Murids to start distribution of plain water as a humble token of his hospitality to all callers, etc. Picture of Forbearance. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was a picture of patience and forbearance. It is exemplified by the incidence of his young son's death. When the people returned after the child's burial, Hazrāt Qutub Sahib's wife, overwhelmed by grief, began to wail and cry. When the Khwaja Sahib‫( رحمة الله َوتَعَالَ ٰى عليه‬who was not present at the time of the child) inquired the reason of this wailing, it was disclosed by his Murids that his little son had Passed Away He said: \"If I knew, I would have prayed to Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬for the child's long life. But now we must resign to the will of the Almighty.\" Mujahida. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬suffered extreme hardships and privations during the course of his Mujahida and Riyazat (Striving) According to \"Siyar ul Aulia\", (p.49), it is recorded that in the beginning of his career, he could afford to have some sleep but in the concluding years of his life, he never slept and used to say: \"If I ever sleep, I feel uneasy and sick.\" For 20 years he never slept in the night, nor did he ever touch his back to the floor even for a moments rest. He was also all the time deeply absorbed in muraqaba (lost in devotion of Allah ‫ ) ُس ْب َحانَهُ َوتَعَالَ ٰى‬so much so that if anybody came to see him, he regained consciousness with some difficulty and delay. It was only at the time of Namaz that he regained the state of Sehav (normality). In the concluding years of his life, he had committed the Holy Qurʾān by heart and used to recite and finish it twice every day. According to \"Jawama ul Kalum\", Khwaja Qutbuddin‫رحمة‬ ‫ الله َوتَعَالَ ٰى عليه‬used to remain in his cell in a state of broken-heartedness, tongue- tied, sighing and weeping. When the crowd of eager devotees and visitors swelled outside his Hujra, he came out to meet them and ordered his 'Murids' in the Khanqah to offer the people a cup of water if there was nothing else to offer hospitality. And when they were busy drinking the water, he used to give them brief sermons to lead a Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬fearing and religious life. After seeing them off, he again went into his Hujra and resumed his devotional Murāqaba.

79 Learning of the Holy Qurʾān by Heart. Like his Pir O Murshid, Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬also entertained a burning love for the Holy Prophet ‫ صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬as mentioned before in connection with his offering of 3000 'Darood O Salaam' (salutations) every night in praise of the Prophet ‫صلى الله‬ ‫لم‬s‫ه وس‬s‫ه و آل‬s‫ َوتَعَالَ ٰى علي‬. In his meetings too, he always used to advocate, with great love, strict obedience to the traditions of the prophet ‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬. One day, in one of such meetings, he disclosed: In the beginning of my career as a Dervish, I could not succeed in remembering the Holy Qurʾān by heart despite my very best efforts to do so. One night I saw the Holy Prophet ‫صلى الله‬ ‫ َوتَعَالَ ٰى عليه و آله وسلم‬. in a dream. I fell at his feet and represented my eagerness to learn the Holy Qurʾān by heart. The prophet expressed his compassion for me and asked me to raise my head. When I did so, he instructed me to repeat Surah Yusuf (a chapter of the Holy Qurʾān) which, he said, would enable me to learn the Holy Book by heart. Accordingly I carried out the command of the Prophet ‫صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬. and succeeded in learning the Qurʾān by heart. (This is a precious hint for all those who want to learn the Holy Qurʾān by heart). Love of Sama and Passing Away. Like his predecessors, Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was also very fond of Sama (Qawwali) and used to hold Sama Mehfils often at his place or join such Mehfils sometimes at the place of his dear friend Qazi Hameeduddin Nagori‫رحمة الله َوتَعَالَ ٰى عليه‬. He also attended Sama Mehfils at the Khanqahs of other Dervishes. In a Sama Mehfil, the Qawwals were singing the following Persian couplet under the spell of which Hazrāt Qutbuddin remained in a state of ecstasy for 4 days and nights consecutively, except prayer times:- Sarod Cheest ke Chandeen Fasoon e Ishq Dar Ost, Sarod Mehram e Ishq ast o Ishq Mehram e Ost. What is music and why there is so much enchantment of love in it? (Because) music is the secret of divine love and love is the secret of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. Hazrāt Qutbuddin's‫ رحمة الله َوتَعَالَ ٰى عليه‬love for Sama reached its climax when he Passed Away in a state of Wajd (Ecstasy). When this incident took place, the Qawwal was singing the following Persian couplet of Sheikh Ahmed Jam's‫ رحمة الله َوتَعَالَ ٰى عليه‬famous Qaseeda at the monastery of Sheikh Ali Sijistani‫ رحمة الله َوتَعَالَ ٰى عليه‬at Delhi:- Shaheed e Mohabbat (Martyr of Allah’s‫ ' ُس ْب َحانَهُ َوتَعَالَ ٰى‬Love. Manzil-e-ishq az makāne Dīgarast. Mard-e-ma.anī rā Nihāne Dīgarast. Aql kai Dānad ki iiñ ramz az Kujāst. Kiiñ Jamā'at rā Nishāne Dīgarast. Aañ Faqīrāne ki iiñ jaame Ravand. Har-yake sāhib-qirāne Dīgarast. Dil che mī-bandī Darīñ Faanī jahāñ. Kiiñ jahāñ rā ham Jahāne Dīgarast. Dar dil-e-miskīn-e-har-bechāra-e. Shaah rā ganje Nihāne Dīgarast. Bar-sar-e-bāzār-e-sarrāfān-e-ishq. Zer-e-har-dāre Javāne Dīgarast. Kushtagān-e-Khanjar-e-Taslīm rā. Har Zamāñ az ġhaib Jaane Dīgarast.

80 For the Victims of the Sword of Divine Love, there is a New Life every Moment from the Unseen. Dil ḳhurad zaḳhme ze diida ḳhuuñ chakad. Iiñ chunīñ zaḳhm az kamāne Dīgarast. Ishq rā dar madrasa ta.alīm niist. Kaañ chunāñ ilm az bayāne Dīgarast. 'Ahmadā' tā gum na-kardī hosh-dār. Kiiñ Jaras az Kārvān e Dīgarast. Qazi Hamiduddin Nagauri‫ رحمة الله َوتَعَالَ ٰى عليه‬and Sheikh Badruddin Ghaznavi‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬helped to bring Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬in his state of Wajd to his home, (the Qawwals repeating the said couplet), where he remained in the same state for 3 consecutive days and nights and expired on the 4th day; his condition becoming worse with the passing of each day. This happened in 634 AH. or 1237 CE at Delhi and on account of this extraordinary death, Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬is known as \"Shaheed e Mohabbat\" (martyr of Allah ‫' ُس ْب َحانَهُ َوتَعَالَ ٰى‬s love). At the time of death, Hazrāt Khwaja Qutbuddin's‫ رحمة الله َوتَعَالَ ٰى عليه‬head was resting on the thigh of his beloved friend Qazi Hameeduddin Nagori‫رحمة الله َوتَعَالَ ٰى عليه‬, while both of his hands were in the lap of Sheikh Badruddin Ghaznavi‫رحمة الله َوتَعَالَ ٰى عليه‬. Place of Burial. A few weeks before his death, Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬was returning home after the Eid Prayer when he stayed at a place on the way and told his companions: \"I feel the smell of love coming out of this place.\" The owner of the land was summoned immediately and it was purchased. This is the same place where the great Saint was buried and where his illustrious Dargah stands up to this day. It is situated in Mehrauli, a small habitation in the suburbs of New Delhi. The famous \"Qutub Minar\" of Delhi stands near his Dargah. His Titles. Hazrāt Khwaja Qutbuddin's‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬rank is very high in the Sufi world. He enjoys the following titles: 1. Qutub ul Aqtaab. 2. Qutub ul Islam. 3. Malik ul Masha'ikh. 4. Sultan ul Tariqat. 5. Burhan ul Haqiqat. 6. Rais us Salikin. 7. Imam ul Aamileen. 8. Siraj ul Aulia. 9. Taj ul Asfia.

81 His Spiritual Successors (Khulfa). Hazrāt Khwaja Qutbuddin Bakhtiyar Kaki‫ رحمة الله َوتَعَالَ ٰى عليه‬had 27 Khalifas who carried on his teachings in Sufism in different parts of India, apart from Delhi and its adjoining provinces. Of them, Hazrāt Baba Fariduddin Ganjshakar‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫رحم‬, Hazrāt Sheikh Badruddin Ghaznavi‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫رحم‬, Sheikh Burhanuddin Balkhi‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫رحم‬, Sheikh Ziauddin Rumi‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬ss‫رحم‬, Sultan Shamsuddin Al-Tamish‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬and Qazi Hamiduddin Nagauri‫ رحمة الله َوتَعَالَ ٰى عليه‬are most prominent. Teachings and Publications. Hazrāt Qutbuddin‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬has written a masterpiece on Sufism in Persian, called. \"Fawaid us Salikin.\" It contains his Malfuzaat' (teachings and sayings) in 7 brief chapters and was compiled and arranged by his first spiritual successor, Hazrāt Baba Fariduddin Ganjshakar‫رحمة الله َوتَعَالَ ٰى عليه‬, who carried on the distinguished work of the Chishtiya Order, after Hazrāt Qutbuddin's‫ رحمة الله َوتَعَالَ ٰى عليه‬death. Fawaid us Salikin is not a voluminous publication and contains only 36 pages and but features all those delicate points, instructions and life-long experiences of the Saint which are necessary for a Sufi Dervish to achieve perfection in this Divine creed. Here is a very brief but choice summary of them as described by Baba Fariduddin‫رحمة الله َوتَعَالَ ٰى عليه‬:- The Life of a Sufi. A Sufi must eat very little. If he eats full-belly, he is a slave of his Nafs. He must eat only to retain sufficient vitality to enable him to keep his body and soul together, so that he may be able to perform his devotional duties conveniently and successfully. A Sufi's dress must be very simple, free of all pomp and show. If he wears his dress for the sake of show, he is a dacoit in the path of renunciation. A Sufi must talk and sleep as little as possible to avoid all sorts of worthless worldly entanglements. Hazrāt Bayazid Bastami‫ رحمة الله َوتَعَالَ ٰى عليه‬strove unsuccessfully in the devotion of Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬for 70 years at a stretch in Order to get 'nearness to Allah‫' ُس ْب َحانَهُ َوتَعَالَ ٰى‬. He, however, succeeded in attaining this 'nearness-to-Allah‫ ' ُس ْب َحانَهُ َوتَعَالَ ٰى‬only when he threw away even his last earthen bowl (Aab khara) in which he used to drink water and his only leather 'Khirqa' (cloak) in Order to complete his renouncement of the world, thus depending absolutely upon, and surrendering himself completely to, the will, pleasure and mercy of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. A Sufi’s Love for Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. \"A Sufi must always remain deeply absorbed in the love of Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬so much so that if, in his state of Sukr both the heaven and earth enter into his chest, he should not feel their presence. If a Sufi, in the path of his love and devotion to Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, complains against the hardships and privations, he cannot claim himself to be a true lover and friend of Allah ُ‫ُس ْب َحانَه‬ ‫ ; َوتَعَالَ ٰى‬he is only a hypocrite and liar. True divine friendship means that whatever, good or bad, he gets from the friend'(Allah‫ ) ُس ْب َحانَهُ َوتَعَالَ ٰى‬he must take it as a great boon and blessing from Him because even by any tortuous tests, his 'friend' at least remembered him. Therefore, Hazrāt Rabia Basri‫رحمة الله َوتَعَالَ ٰى عليه‬, the woman Saint, used to feel sorry and unhappy on the day when no new calamity or hardship befell her. She thought that her 'friend' (Allah‫ ) ُس ْب َحانَهُ َوتَعَالَ ٰى‬had forgotten her. On the other hand, when she had a new calamity or trouble, she felt extremely happy because she took, it as a token of her friend's kind remembrance of her. Hazrāt Khwaja Moinuddin Chishti‫ رحمة الله َوتَعَالَ ٰى عليه‬also says that \"a Sufi who cannot bear the hardships and privations in the love of his friend (Allah‫ ) ُس ْب َحانَهُ َوتَعَالَ ٰى‬has no right to claim His friendship, because a friend's torture comes only to a friend. The day these hardships are

82 stopped, he should consider that he is being deprived of his friend's attention, blessings and boon. In Sufism. the names of blessings, favors or boons are tortures hardships and privations\". Stages in Sufism. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬says; \"According to Masha'ikh e Tariqat (great Sufis) there are 180 stages in the path of Sufism, but according to Junaidia Sillsila there are 100 stages; according to Zunnooni Sillsila there are 70 stages; according to Ibrahim Bishr Hafi, there are 50 stages; according to Khwaja Bayazid Bustami, Abdulla Mubarik and Khwaja Sufyan Sauri, there are 45 stages in the path of Sufism. According to Shah Shuja Kirmani, Samnoon Hujjat and Khwaja Mar'Atish‫رحمة الله َوتَعَالَ ٰى عليه‬, there are 20 stages but according to the Chishtiya Sillsila there are only 15 stages. All these various stages include a stage of miracles or Karamaat also. Among these different 'Sillsilas' serially, the stages of miracles stand at numbers 80, 50, 30, 25, 10 and 5 respectively. It is however, strictly warned that, after attaining the 'stage of miracles', a Sufi must never disclose it because by doing so, he would be deprived of all the other stages already attained by him, and all his hard earned and precious strivings and lifelong devotion and 'Mujahida' would be lost.\" Divine Secrets Must Never Be Disclosed. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬has strictly forbidden against the disclosure of the 'divine secrets' in Sufism. He says; \"A Sufi must have a very strong courage, will-power and tolerance to resist the temptation of divulging Divine Secrets of his 'friend' (Allah ُ‫ُس ْب َحانَه‬ ‫) َوتَعَالَ ٰى‬.\" He gives his own example and says that he never divulged the Secrets of his Pir O Murshid under any circumstances although he stayed with him for many years together. According to him, Mansoor Hallaj‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫( رحم‬who was crucified in the well known episode of \"Anal Huq\" was not a perfect Sufi because he divulged the 'divine secret' and had to pay the penalty with his life, as his story goes. He said, \"In the state of 'Sukr' Hazrāt Junaid Baghdadi‫ رحمة الله َوتَعَالَ ٰى عليه‬had to suffer an extremely difficult time but he never disclosed his Divine Secrets to any one and used to say: \"A thousand pities on that lover who is madly in love with his 'beloved' (Allah‫) ُس ْب َحانَهُ َوتَعَالَ ٰى‬, but when he sees the latter's myriad Divine Secrets and beauties, he discloses them before others.\" Adherence to Shari'a. Hazrāt Khwaja Qutbuddin‫ رحمة الله َوتَعَالَ ٰى عليه‬advocates, and strongly recommends, strict adherence to the Laws of Shariat for a Sufi. In whatever condition he may be, particularly in the state of 'Sukr', none of his acts must exceed or trespass the limits of Shariat. Whenever he himself was in the state of 'Sukr', he used to regain normal stage to fulfill the conditions of Shariat to offer his Namaz. (Fawaid us Salikeen). Quotes and Sayings. The enlightened is one who may experience strange conditions every moment and every hour, and he may be so absorbed that if at that moment the earth and every other thing enters his breast, he may be quite unmindful of their so entering therein. For the enlightened, no curtain is greater than the world itself. The path of enlightenment requires courage of a very high Order, so that the secrets may gain ground and may not be exposed, for the secret is the mystery of the Friend. The claimant of love who complains in time of trouble is not sincere in love, but on the contrary, is a pretender and a liar. He, who is perfect does not expose the secret of the Friend. When the Dervish becomes perfect, whatever he wills that happens.

83 The Dervish will never attain the position of nearness, unless and until, he becomes a stranger to all his friends and relatives and takes to renunciation and frees himself from the attachment of the world. The Dervish who eats to his heart's content, out of desire of self, is a worshiper of the self and not a Dervish at all. Sainthood is not a pleasure, but implies embroilment in the troubles of the world. The spiritual guide and Teacher should possess so much power, that he is able to clean the darkness within the heart of his Disciple by the dint of his inward power and may cause him to reach Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬. The spiritual Disciple must remain the same in the presence and absence of his spiritual guide and Teacher, and after his passing away may show him greater respect. Whatever pleasure there is in music, is not contained in any other thing and that such a condition cannot be attained without music. The manifestation of supernatural powers will deprive one of the remaining stages of life.95 Fariduddin Ganj e Shakar‫رحمة الله َوتَعَالَ ٰى عليه‬.Farīd al-Dīn Masʿūd Ganj-i-Shakar (c. 4 April 1179 – 7 May 1266) was a 12th-century Punjabi Muslim Preacher and Mystic.[3] who went on to become \"one of the most revered and distinguished Muslim Mystics\" of the medieval period.[4] He is known reverentially as Bābā Farīd or Sheikh Farīd by Muslims and Sikhs of the Punjab Region, or simply as Farīduddīn Ganjshakar. Fariduddin Masud was born some time in 571 AH (1175 CE) at a village called Kothewal, 10 km from Multan in the Punjab region of what is now Pakistan, to Jamāluddīn Suleimān‫ رحمة الله َوتَعَالَ ٰى عليه‬and Maryam Bībī‫( رحمة الله َوتَعَالَ ٰى عليه‬Qarsum Bībī), daughter of Sheikh Wajīhuddīn Khojendī‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬s‫رحم‬, he is believed by most Islamic historians to be a descendant of Hazrāt Umar Farooq the second caliph of Islam. He was a Sunni Muslim and was one of the founding fathers of the Chishti Sufi Order.[1] Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬received his early education at Multan, which had become aCenter for Muslim education; it was there that he met his Teacher Qutbuddin Bakhtiyār Kaki‫رحمة الله َوتَعَالَ ٰى عليه‬, a noted Sufi Saint, who was passing through Multan on his way from Baghdad to Delhi.[5] Upon completing his education, Farīd left for Sistan and Kandahar and went to Makkah for the Hajj pilgrimage with his parents at the age of 16. Once his education was over, he moved to Delhi, where he learned the Islamic doctrine from his Master, Qutbuddin Bakhtiyār Kaki‫رحمة الله َوتَعَالَ ٰى عليه‬. He later moved to Hansi, Haryana. [6] When Quṭbuddīn Bakhtiyār Kākī W. in 1235, Farīd left Hansi and became his spiritual successor, and he settled in Ajodhan[7] (the present Pākpattan, Pakistan) instead of Delhi. On his way to Ajodhan, while passing through Faridkot, he met the 20-year-old Nizamuddin Auliya‫رحمة‬ ‫الَ ٰى عليه‬sَ‫الله َوتَع‬, who went on to become his Disciple, and later his successor Sufi khalīfah. In Faridkot, while working as a laborer in building a fort of the Raja of Faridkot. The Raja received his blessings once the Raja realized who he was as he was able to carry bricks over head without the bricks touching him. The Raja immediately saw the divinity in him and requested to become his follower. The Raja and his descendants dedicate many shrines in his memory. His nephew and Disciple and successor Alauddin Sabir Kalyari‫ رحمة الله َوتَعَالَ ٰى عليه‬was amongst the greatest Sufi Saints and from him Sabriya branch under Chisti Order started. Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬had three wives and eight children (five sons and three daughters). One of his wives, Hazabara, was the daughter of Sulṭān Nasīruddīn Maḥmūd. 95 https://www.sufiwiki.com/Qutbuddin_Bakhtiar_Kaki

84 The great Arab traveller Ibn Battuta once visited this Sufi Saint. Ibn Battuta says that Fariduddin Ganjshakar was the spiritual guide of the Sultan of Delhi Sultanate, and that the Sultan had given him the village of Ajodhan. He also met Baba Farid's two sons. Baba Farid's descendants, also known as Fareedi, Fareedies or Faridy, mostly carry the name Fārūqī, and can be found in Pakistan, India and the diaspora. Fariduddin Ganjshakar's‫رحمة‬ ‫ الله َوتَعَالَ ٰى عليه‬descendants include the Sufi Saint Salim Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬, whose daughter was the Emperor Jehangir's foster mother. Their descendants settled in Sheikhupur, Badaun and the remains of a fort they built can still be found. Baba Farid‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬also visited Budaun during Iltutmish period to meet Sultan ul Arfeen Khwaja Syed Hassan Sheikh Shahi Rehmatullah‫رحمة الله َوتَعَالَ ٰى عليه‬, Bade Sarkar. One of his descendants was the noted Sufi scholar Muhibullah Allahabadi]8[.)1648–1587( ‫رحمة الله َوتَعَالَ ٰى عليه‬. Fariduddin Ganjshakar's‫ رحمة الله َوتَعَالَ ٰى عليه‬Shrine darbār is located in Pākpattan, Punjab, Pakistan. Poetry. Farīdā jo taīN mārani mukīāN tinhāN na mārē ghumm Farīdā jā lab thā nēhu kiā lab ta kūṛhā nēhu Fareed, do not turn around and strike those who strike you with their fists. Fareed, when there is greed, what love can there be? When there is greed, love is false. Kālē maiḍē kapṛē, kālā maiḍā wais, GunahīN bhariyā maiN phirāN, Lōk kahaiN darvēsh Laden with my load of misdeeds, I move about in the garb of black garments. And the people see me and call me a Dervish. GallīN cikkaṛ dūr ghar, nāḷ piyārē nīNh, ChallāN tē bhijjē kamblī, rahāN tāN ṭuṭṭē nīNh.[1] My promise to my love, a long way to go and a muddy lane ahead If I move I spoil my cloak; if I stay I break my word. Roti meri kāṭh di, lawan meri bhukh Jina khaadi chopadi, ghane sehenge dukh. My bread is of wood, which is enough to quench my hunger, But the one who feast on buttered breads, will eventually suffer (The folk legend is that when Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬went into the jungle to meditate, he took a piece of wood with him. And he would often chew it whenever he felt hungry as not to get distracted from meditation. In the above verse, he is pointing to the fact that one should follow the path of enlightenment to free oneself from sufferings of this world). Legacy. One of Farīd's‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬most important contributions to Punjabi literature was his development of the language for literary purposes.[9] Whereas Sanskrit, Arabic, Turkish and Persian had historically been considered the languages of the learned and the elite, and used in monastic centres, Punjabi was generally considered a less refined folk language. Although earlier poets had written in a primitive Punjabi, before Farīd‫ رحمة الله َوتَعَالَ ٰى عليه‬there was little in Punjabi literature apart from traditional and anonymous ballads.[10] By using Punjabi as the language of poetry, Farīd‫ رحمة الله َوتَعَالَ ٰى عليه‬laid the basis for a vernacular Punjabi literature that would be developed later.[11] The city of Faridkot bears his name. According to legend, Farīd‫ رحمة الله َوتَعَالَ ٰى عليه‬stopped by the city, then named Mokhalpūr, and sat in seclusion for forty days near the fort of King

85 Mokhal. The king was said to be so impressed by his presence that he named the city after Baba Farid‫رحمة الله َوتَعَالَ ٰى عليه‬, which today is known as Tilla Baba Farid. The festival Bābā Sheikh Farād Āgman Purb Melā' is celebrated in September each year from (21–23 Sep, for 3 days), commemorating his arrival in the city.[12][13] Ajodhan[7] was also renamed as Farīd's‫رحمة الله‬ ‫' َوتَعَالَ ٰى عليه‬Pāk Pattan', meaning 'Holy Ferry'; today it is generally called Pāk Pattan Sharīf.[14] Faridia Islamic University, a religious madrassa in Sahiwal, Punjab, Pakistan, is named after him,[15] and in July 1998, the Punjab Government in India established the Baba Farid University of Health Sciences at Faridkot, the city which itself was named after him.[16] There are various explanations of why Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬was given the title Shakar Ganj[17] ('Treasure of Sugar'). One legend says his mother used to encourage the young Farīd to pray by placing sugar under his prayer mat. Once, when she forgot, the young Farīd‫رحمة الله َوتَعَالَ ٰى‬ ‫ عليه‬found the sugar anyway, an experience that gave him more spiritual fervor and led to his being given the name.[6] Shrine of Baba Farid‫رحمة الله َوتَعَالَ ٰى عليه‬. The Shrine of Baba Farid‫رحمة الله َوتَعَالَ ٰى عليه‬ is one of Pakistan's most important Sufi shrines. The small Shrine of Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬is made of white marble with two doors, one facing east and called the Nūrī Darwāza or 'Gate of Light', and the second facing north called Bahishtī Darwāza, or 'Gate of Paradise'. There is also a long covered corridor. Inside the tomb are two white marbled graves. One is Baba Farid's‫رحمة الله َوتَعَالَ ٰى عليه‬, and the other is his elder son's. These graves are always covered by sheets of cloth called Chaddars' (the green colored chaddars are covered with Islamic verses), and flowers that are brought by visitors. The space inside the tomb is limited; not more than ten people can be inside at one time. Charity food called Langar is distributed all day to visitors here[18] and the Auqaf Department, which administers the shrine.[19] The shrine is open all day and night for visitors. The shrine has its own huge electricity generator that is used whenever there is power cut or load shedding, so the shrine remains bright all night, all year round.[19] There is no separation of male and female areas but a small female area is also available. There is a big new mosque in the shrine. Thousands of people daily visit the Shrine for their wishes and unresolvable matters; for this they vow to give to some charity when their wishes or problems are resolved.[18][20] When their matters are solved they bring charity food for visitors and the poor, and drop money in big money boxes that are kept for this purpose.[18][21] This money is collected by the Auqaf Department of the Government of Pakistan that looks after the Shrine. On 25 October 2010, a bomb exploded outside the gates of the Shrine, killing six people. [22][23] Since then, the shrine surroundings and compound area has been renovated. Baba Farid's‫ رحمة الله َوتَعَالَ ٰى عليه‬Serai in Jerusalem. In great old holy city of Jerusalem, there is a place called Al-Hindi Serai or Indian hospice[24] (Indian lodge or shrine), where it is claimed Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬lived for

86 many years in the early 13th century, almost 800 years ago. Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬walked into Jerusalem around the year 1200, little more than a decade after the armies of Saladin had forced the Crusaders out of Jerusalem. The place is now a pilgrim lodge for people of the Indian sub-continent. It is claimed that this building is currently cared for by the 86-year-old caretaker, Muhammad Munir Ansari, in 2014.[2] \"No one knows how long Baba Farid‫رحمة الله َوتَعَالَ ٰى عليه‬ stayed in the city. But long after he had returned to the Punjab, where he eventually became head of the Chishti Order, Indian Muslims passing through Jerusalem on their way to Mecca wanted to pray where he had prayed, to sleep where he had slept. Slowly, a shrine and pilgrim lodge, the Indian Hospice, formed around the memory of Baba Farid]2[\".‫رحمة الله َوتَعَالَ ٰى عليه‬ \"Later accounts of his life said that he spent his days sweeping the stone floors around al-Aqsa mosque, or fasting in the silence of a cave inside the city walls.\"[2] Portrait of Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬at Indian hospice, Jerusalem. Room where Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬had performed Chilla at Indian hospice, Jerusalem. Outdoor plaque about Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬at Indian hospice, Jerusalem Chillas. • A Chilla of Baba Farid‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬is located in Dhirdan village of Lunkaransar tehsil in Bikaner district, Rajasthan, India. • Poraha village in Amravati district of Maharashtra, India. • Girad a small town in Samudrapur Constituency of Wardha district of Maharashtra, India. • Manegaon a small village situated in Tehsil Barghat, District Seoni, Madhya Pradesh, India. • Badchicholi, in Tehsil Pandhurna District Chhindwara, Madhya Pradesh. • Ajmer dargha sharif, Rajasthan, India. • The Shrine Mazār is vast and spacious, located in the city of Pākpattan, otherwise Pākpattan Sharīf, located in central Punjab province in Pakistan. A Chilla is also found on the top of hill of Dolphin nose hill of Visakhapatnam port of Visakhapatnam city in which it is believed that Hazrat Baba Fareed‫ رحمة الله َوتَعَالَ ٰى عليه‬spent some time here, and there is a vast banyan tree in the premises which used to shed sugar in Baba's honor

87 Entrance to the Chilla place of Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬in Girad.   Shrine where Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬had performed Chilla. Death anniversary and Urs. Every year, the Saint's death anniversary or Urs is celebrated for six days in the first Islamic month of Muharram, in Pākpattan, Pakistan.[18] The Bahishtī Darwāza (Gate of Paradise) is opened only once a year, during the time of the Urs fair.[18] Hundreds of thousands of pilgrims and visitors from all over the country and the world come to pay homage. The door of the Bahishti Darwāza is made of silver, with floral designs inlaid in gold leaf.[18] This \"Gate to Paradise\" is padlocked all year, and only opened for five days from sunset to sunrise in the month of Muharram. Some followers believe that by crossing this door all of one's sins are washed away.[18][25] During the opening of the Gate of Paradise, extensive security arrangements are made to protect people from stampedes. In 2001, 27 people were crushed to death and 100 were injured in a stampede.[26] The Urs is celebrated every year from the fifth through the tenth of Muharram. Some of his personal belongings were taken by his descendant Sheikh Salim Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬, and kept in a fort built by his descendants in Sheikhupur, Badaun, where they are preserved in a conatiner called Pitari. To this day it is taken out in a procession for the first six days of Muharram. Mehfil e Sama (Qawwali live concerts). One of the significant features of the daily life of the shrine is Qawwali. It is performed all day at some part of the shrine, but at night it attracts a huge gathering. Every Thursday evening, there is a big Mehfil e Sama just outside the tomb, that lasts all night and attracts hundreds of people. Many famous and popular Qawwals (Qawwali singers) of the country participate in the Mehfil. Many listeners become so mesmerized that they start dancing a traditional religious dance called Dhammal. The first Thursday evening of every lunar month attracts extra thousands of people, making the shrine jam packed. Honor in Sikhism. The Gurudwara Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬ri Sahib Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬at Faridkot, Punjab

88 Baba Farid‫رحمة الله َوتَعَالَ ٰى عليه‬, as he is commonly known, has his poetry included in the Guru Granth Sahib, the most sacred scripture of Sikhism, which includes 123 (or 134) hymns composed by Farid‫رحمة الله َوتَعَالَ ٰى عليه‬. Guru Arjan Dev Ji, the 5th guru of Sikhism, included these hymns himself in the Adi Granth, the predecessor of the Guru Granth Sahib.[1][27] There are 10 Sikh gurus, but also there are 15 Bhagats in Sikhism. Baba Sheikh Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬is equally revered of 15 Bhagats of Sikhs.[28] The town of Faridkot in Punjab, India is named after him. Commemorative Postage Stamp. In 1989, on the 800th Birth Anniversary of Hazrāt Baba Farid‫رحمة الله َوتَعَالَ ٰى عليه‬, Pakistan Post Office issued a commemorative postage stamp in his honor.[29] Places named after him. • Hazrāt Baba Farid‫ رحمة الله َوتَعَالَ ٰى عليه‬University of Health Sciences • Faridkot, Punjab, India • Sheikhsar References 1. (Sufis - Wisdom against Violence) Article on Baba Farid on the South Asian magazine website published in April 2001, Retrieved 1 November 2018 2. Adamson, Daniel Silas (23 November 2014). \"Jerusalem's 800-year-old Indian hospice\". BBC News website. Retrieved 1 November 2018. 3. Nizami, K.A., \"Farīd al-Dīn Masʿūd \"Ganj̲ e S̲ h̲ akar\"\", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 4. K. A. Nizami, \"The Life and Times of Sheikh Farid-u'd-Din Ganj e Shakar,\" in Babaji, ed. M. Ikram Chaghatai (Lahore: Sang e Meel Publications, 2006), p. 15 5. Sheikh Fariduddin Ganj e Shakar Archived 30 June 2015 at the Wayback MachineAin-e-Akbari by Abul Fazal, English translation, by Heinrich Blochmann and Colonel Henry Sullivan Jarrett, 1873–1907. The Asiatic Society of Bengal, Calcutta; Volume III, Saints of India. (Awliyá-i-Hind), page 363 6. Sheikh Farid, by Dr. Harbhajan Singh. Hindi Pocket Books, 2002. ISBN 81-216-0255-6. Page 11. 7. Ajodhan's former name: Ajay Vardhan 8. Schimmel, Annemarie. Islam in the Indian Subcontinent. BRILL. p. 98. ISBN 90-04-06117-7., Published in 1980, now on Google Books, Retrieved 1 November 2018 9. Omer Tarin, 'Hazrāt Baba Farid Ganj Shakar and the evolution of the literary Punjabi: A Brief Review' in  Journal of Humanities and Liberal Arts, 1995, pp.21-30 10.Tarin, 27 11.Tarin, p. 30 12.Manns draw crowds at Baba Farid Mela The Tribune, 25 September 2007, Retrieved 1 November 2018 13.Tilla Baba Farid The Tribune, 25 September 2007, Retrieved 1 November 2018 14.Pakpatthan Town The Imperial Gazetteer of India, 1900, v. 19, p. 332, Digital South Asia Library website, Retrieved 1 November 2018 15.Faridia Islamic University, Retrieved 1 November 2018 16.Introduction Archived 5 July 2008 at the Wayback Machine Baba Farid University of Health Sciences Official website, Retrieved 1 November 2018 17.The original was probably the Persian Ganj-i Shakar, with the same meaning. 18.name=\"Abdullah\" 19.Tarin, p 30 20.Imperial Gazetteer 1900 21.Imperial Gazetteer 22.Reza Sayah (25 October 2010). \"4 killed in blast at Pakistan shrine\". CNN News website. Retrieved 1 November 2018.

89 23.Kamran Haider; Mian Khursheed; Hasan Mahmood (25 October 2010). \"Bomb kills six at Sufi shrine in eastern Pakistan\". Reuters News Agency. Retrieved 1 November 2018. 24.\"In the heart of Jerusalem's Old City, is a 'little India' open to all\". Hindustan Times. 4 May 2019. Retrieved 14 December 2019. 25.Tarin, pp 15-16 26.\"Fatal stampede at Pakistan festival\". BBC News website. 1 April 2001. Retrieved 1 November 2018. 27.Sikh Wiki Article on Bani Baba Farid Retrieved 1 November 2018 28.Khanna, Bharat. \"Surge of interest in books on founder of Sikhism\". The Times of India. Retrieved 14 December 2019. 29.Commemorative postage stamp issued by Pakistan Post Office on Baba Farid's 800th Birth Anniversary on paknetmag.com website Retrieved 3 November 2018 https://en.wikipedia.org/wiki/Fariduddin_Ganjshakar 20. Hazrāt Syedna Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬. I am Restless now; my State Destroyed – With the Burden of Sin is my Record Blackened; I cannot Trace the Path Leading to your Door. Salutations to You, Look upon me now with Eyes of Mercy Oh Nizamuddin! Beloved of the Lord. Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬is known by many titles, and deservedly so, for he is one of the greatest Saints that India has produced. It was this widely renowned and universally respected Saint who continued the sterling work of Hazrāt Baba Fariduddin ‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬as the acknowledged head of the Chistiya Sillsila. Hazrāt Nizamuddin Auliya ‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬founded the Nizamiyya branch of the Order just as Hazrāt Sabir Pak ‫رحمة الله َوتَعَالَ ٰى عليه‬ had founded the Sabriya branch. Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬was born in Badaun in 636 AH to Hazrāt Syed Ahmed Bukhari ‫ رحمة الله َوتَعَالَ ٰى عليه‬a Wali and noted jurist; but as with all the Big Five, he lost his Father at a young age. His Pious and highly intelligent Mother ensured that he received Spiritual and religious education from the foremost masters of the time. Due to his extraordinary Intellect, he became an ‘Alim’ whilst still a child, but the fire in his Heart soon turned him towards the Path of the Spirit. Hearing of the resounding Reputation of Hazrāt Baba Fariduddin ‫رحمة الله َوتَعَالَ ٰى عليه‬, he became enamored of the great Saint and decided to meet him. Stopping for a time in Delhi, he heard the Muezzin call out one night, “Has not the Time come for the Hearts of the Faithful To Remember Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬and bend by His Love?”   The words proved a Divine call and only inflamed his Love for Hazrāt Baba Fariduddin ‫رحمة الله َوتَعَالَ ٰى عليه‬. He set out immediately and arrived in Ajhodan to be welcomed by the great Saint with open arms. One of his most famous titles, ‘Mehboob e Elahi’, or ‘Beloved of Allah ‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬,’ comes from his Meeting with the great Saint. Baba Fariduddin ‫رحمة الله َوتَعَالَ ٰى عليه‬ declared that those words were written upon his Forehead in Letters of Light. After his Spiritual training, he was afforded the ‘Khilafat e Uzma’ and sent back to Delhi. Baba Fariduddin ‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬prophesied, “You will be a spacious Tree under which oppressed Humanity will take Shelter and find Comfort.”

90 Thus Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬moved to Delhi with his Murids and settled in Ghayaspur, a secluded Township where he could avoid the bustle of the huge City. This Village soon became as busy as Delhi itself, and eventually he thought of leaving. Then however, he received a Divine message through the tongue of a young Sufi who said, “true courage lies in finding peace and seclusion amidst the bustle of the Worldly crowd.” Thus warned, he remained in Ghayaspur until his last breath. A ‘Khanqah’ was built for him by one of his Murids, and soon became a Mighty Center of Learning. Courtiers, Princes and the Rich, who had previously led lives of debauchery, drinking and Sin, were so powerfully influenced by the austere, moral life and Spiritual lessons of Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬that they adopted, in their thousands, a new and clean style of living. Most devoted themselves to the service of the great Sheikh for the rest of their lives. Under Hazrāt Nizamuddin Auliya ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫رحم‬, the sun of the Chistiya Sillsila reached the zenith, and its power and influence attained heights that it has never equaled. In addition to being a Spiritual Master and distinguished 'Alim', Hazrāt Nizamuddin Auliya ‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬was also an administrative Genius. Throughout India, he established literally thousands of Khanqahs after the model of Sheikh Abdul Qadir al Jilani ‫ ;رحمة الله َوتَعَالَ ٰى عليه‬he sent his Khulfa across the length and breadth of the great Nation, especially to the hitherto unexplored South. His primary Khanqah in Delhi became a veritable fountain of Divine Wisdom and Knowledge, and the Center of Religious, Oral and Social Education for hundreds of thousands of Aspirants throughout the Eastern Islamic world. Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬lived for near a Century, during which time Delhi witnessed the rise and fall of no less than seven Kingdoms. Some of the Sultans were the great Saint’s Devoted Followers, others his avowed Enemies. Despite many rich and influential men wishing to meet and pay Homage to him, Hazrāt Nizamuddin Auliya ‫رحمة الله َوتَعَالَ ٰى عليه‬ never entertained them, remembering Hazrāt Khwaja Moinuddin Chishti’s ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫رحم‬ warning never to mix with the Worldly. He used to say, “My Khanqah has two doors. When they enter one, I will leave through the other.” Because of his great generosity and influence, Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬was extremely popular amongst the people of Delhi, and this naturally aroused the ire of Kings and Courtiers. However, though his strongly held principles often led him to open conflict with the rulers, he absolutely refused to compromise the Commandments of Shariah and Traditions of Sufism. Once Sultan Qutbuddin Khilji issued an edict that forbade anyone from donating any money to him; the Saint responded by doubling his Khanqah’s expenses and increasing its Beneficiaries to 16,000 every day. The Royal Order thus had no effect whatsoever, and the Sultan who persecuted Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬came to a Miserable End. As with all Sufis and the Pious, the lessons we learn from the Life of Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬are Myriad. A Sufi Teaches not only through words, but also in the Lofty Moral Standards he, or she, sets. Love for Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, Rasulullah ‫صلى الله َوتَعَالَ ٰى عليه و‬ ‫ آله وسلم‬and Islam, is Propagated not only through their Sermons, but in the very Purity of their Lives wherein can be found the highest principles of Islam. In the very simplicity of their material existences we learn the true meaning of ‘Tawakkul (absolute Trust in Allah’s ُ‫ُس ْب َحانَه‬ ‫ َوتَعَالَ ٰى‬Providence). Through observing their Actions and Deeds, we discover exactly how we should lead our Lives. Rivers of Wealth flowed daily into the Khanqah, and was given out even more freely to the Poor and the Destitute, but the attire of Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬consisted of a cloak and some badly patched clothes. Banquets were prepared every day, but Nizamuddin Auliya ‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬subsisted on a piece of barley bread and some water for ‘Sehri’

91 (Predawn Provender to Prepare for the Day’s Fasting) – and sometimes he would not even eat that much, thinking of all the Needy who could not even afford this. He loved even his most Staunch Enemies; when they scattered Thorns in his Path, he walked over them without Care. Then, with his bare feet, Bleeding, he prayed that every Thorn that had pierced him might become a Rose in the Grave of the Thrower. He used to recite 300 Ra'kats of ‘Nafal Salaah’ in twenty four hours, Fast every day, and spend the entire Night in Worship. His Mujahida only increased with age; at eighty years, his only rest would be the nap that is Sunnah for a short while after Zuhr. Even so, he used to instruct his Murids that should anyone come to see him during this time, he should be woken immediately. Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬had twenty four Khulfa who were sent to every part of India, though his Khalifa e Azam, Hazrāt Khwaja Nasiruddin Chiragh e Dehlvi ‫رحمة الله َوتَعَالَ ٰى عليه‬,96 remained in the Capital on his Orders. Hazrāt Amir Khusro ‫رحمة الله َوتَعَالَ ٰى عليه‬, the Legendary Poet, Composer, Inventor, Linguist, Historian and Scholar, one of the Intellectual Giants of Indian History, was his most Loved and Devoted Murid. Hazrāt Nizamuddin Auliya ‫ رحمة الله َوتَعَالَ ٰى عليه‬Passed Away at the age of eighty nine, after Rasulullah‫ صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬himself visited him in a dream and told him, “I am very eager to meet you.” With almost his last breath, he ordered that all the Food and Money remaining in the Khanqah be distributed amongst the Poor and Needy. After more than sixty years of heading the Chistiya Sillsila, as the Sun rose during ‘Ishraaq Salaah’ (Extra Prayers after Sunrise), this great Spiritual Sun of India Set. The whole of Delhi and the Lands beyond were Plunged into Deepest Mourning at his Passing Away, and his like has rarely been seen ever since. As the Grief-Stricken Hazrāt Amir Khusro ‫ رحمة الله َوتَعَالَ ٰى عليه‬himself said upon arriving at his ‘Pir O Murshid’s Tomb, The Beloved Sleeps, Covering her Face with the Beautiful Locks of her Hair. Khusro, go Home! The Darkness of Evening has Engulfed the Entire World.97 Hazrāt Amir Khusro’s mausoleum in Delhi, India Hazrāt Abu'l Hassan Yaminuddin Khusro‫ة الله‬ss‫رحم‬ ‫ َوتَعَالَ ٰى عليه‬. 96 Hazrāt Syedna Khwaja Naseeruddin Roshan Chiragh e Delhi‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Nasiruddin Mahmud Chiragh e Dehlvi]2[ ‫( رحمة الله َوتَ َع الَ ٰى عليه‬c. 1274–1337) was a 14th-century Mystic-Poet and a Sufi Saint of the Chishti Order. He was a Murid (Disciple) of noted Sufi Saint, Hazrāt Nizamuddin Auliya[,‫رحمة الله َوتَعَا َل ٰى عليه‬ ]3 and later his successor.[4][5] He was the last important Sufi of the Chishti Order from Delhi.[6] Dehlvi was given the title, \"Roshan Chiragh e Delhi\", which in Persian, means \"Illuminated Lamp of Delhi\".[7] 97 https://www.chishtiya.org/blog/2016/10/27/hazrat-khwaja-nizam-uddin-mehboob-illahi-r-a/

92 Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬. Abu'l Hassan Yaminuddin Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬, better known as Amir Khusro ‫رحمة الله َوتَعَالَ ٰى‬ ‫( عليه‬also Khusrau, Khusro) Dehlvi, was the poet laureate of the Indian subcontinent and enjoys ever-lasting fame as one of the most versatile poets and prolific prose-writers of the 13th and 14th centuries. He is traditionally considered to be the founder of Qawwali and lyrical poetry in Hindustani (Urdu), credited with enriching Hindustani classical music by introducing Persian and Arabic elements in it. The invention of the Sitar and the musical styles known as khyal and tarana are also attributed to him. His poetical composition, the amalgamation of Persian and Hindi in particular, was aimed at cementing the bonds of culture and friendship between the Hindus and Muslims of India. He was an intellectual giant of many languages, with knowledge of Turkish, Arabic, Persian and the vernaculars of northern India – the Khariboli, (Urdu and Hindi both being developed forms of it), Brij Bhasha and Awadhi. It was during his stay in Awadh, Delhi and Punjab that he learned these northern languages. He also learned Sanskrit which he placed before all other languages, except Arabic, the language of his religion. Above all, he was a most dutiful and devoted Murid of Hazrāt Nizamuddin Auliya‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬, the spiritual monarch of his day in the subcontinent. Early Life & Family Hazrāt Amir Khusro ‫ رحمة الله َوتَعَالَ ٰى عليه‬was born in 651 AH/1253-4 AD in Patiyali in Uttar Pradesh, India and was named Abul Hassan Yaminuddin. His Father, Amir Saifuddin Mahmud who, before coming to India, was the chief of a clan called \"Lachin\" in Turkistan during the rule of Changez Khan. After immigrating to India, he was assigned as a high official at the Court of Sultan Shamsuddin Iltutmish. It is related that his Father Amir Saifuddin Mahmood took the infant, wrapped in a cloth, to a Sufi of high spiritual standing. The Sufi cast his eyes upon the child and remarked, \"This child will be Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬-inspired and unique in his age. His name will last till doomsday

93 and surpass Khaqani.\" After four years, his Father took him from Patiyali to Delhi and made the best arrangements for his education and moral training. His mother was an Indian Rajput family, the daughter of the famous war minister of Balban, Nawab Imadul Mulk (Rawat Arz). He also had two brothers called Aizazuddin Ali Shah and Husamuddin. His loving Father passed away when he was nine years old and Hazrāt Amir Khusro ‫رحمة‬ ‫ الله َوتَعَالَ ٰى عليه‬expressed his sadness with the following couplet: My river flowed on, the door was left half open, The sword passed over my head and sadness overtook my heart. After the demise of his Father, Hazrāt Amir Khusro was brought up by his maternal grandfather, Nawab Imadul Mulk, in affluence. He became learned in the arts and literature as well as Fiqh, astronomy, grammar, philosophy, logic, religion, mysticism and history. He developed a taste for poetry at an early age and began composing verse at the age of twelve. He himself writes in the introduction to his Diwan Ghurrat ul Kamaal, \"At an age when children shed their teeth, I wrote poetry and my compositions rivaled gems.\" Besides mastering the Turkish, Persian and Arabic languages, he acquired proficiency in various Indian dialects in the multi-ethnic environment of Delhi. Initiation into the Sufi Order Hazrāt Amir Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬. inherited from his Father not only an honorable place in the society of the day and a high status at the royal Court but also the tradition of respect for Sufis and men of piety. When he was eight years old, his Father took him to Hazrāt Nizamuddin Auliya‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬. As his Father was entering the door of the great Saint's Khanqah, the young Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬audaciously said that it was up to him and not his Father to choose his Pir. His Father left him outside the door and went in alone to talk to the Saint. In the meantime, Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬composed the a quatrain in Persian in Order to test the spiritual capabilities of Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬. Hazrāt Amir Khusro‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬affirmed to himself that he would only become a Murid of Hazrāt Nizamuddin‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬if a satisfactory answer was provided to the following quatrain: “ Toa aan shahey ke bur aiwaan e qasrat Kabutar gar nashinad baaz gardad. Gharib e mustamandey bur dar amad, Beyayad androon yaa baaz gardad. You are that great a king that, if on the roof of your grand palace a pigeon were to sit, it becomes a skylark. A poor and humble soul has come to your door, should he enter or should he go away? ” Hazrāt Nizamuddin Auliya‫ رحمة الله َوتَعَالَ ٰى عليه‬immediately replied and sent the following reply to Hazrāt Amir Khusro in the same form as the initial quatrain: Beyayad androon mard e haqiqat Ke baa maa yak nafas hamraz gardad. Agar ablay buwad aan mard e naadaan, Azaan raahey ke aamad baaz gardad. Do come in, oh truthful soul, so that we may become close and become trusted friends. But if you are ignorant and have no wisdom, then you better go back the way you came. When Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬heard the quatrain, which to him was a perfect reply, he entered the room and became a Murid of Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬ — faithfully serving his Master throughout his life.

94 Love for his Pir A unique story illustrates Hazrāt Amir Khusro's‫ رحمة الله َوتَعَالَ ٰى عليه‬unbounded devotion and love for his Pir. Once a poor man, having heard of the reputation of Hazrāt Nizamuddin's ‫ رحمة الله َوتَعَالَ ٰى عليه‬munificence, came to Delhi from a distant part of India in the hope of getting assistance from him to solve his financial problems. Incidentally, the Saint had nothing to offer him that day except a pair of his old shoes. Greatly disappointed the poor man nevertheless thanked the Saint and left to return to his village. On his return journey, he stayed at an inn for the night. Coincidentally, the same night Hazrāt Amir Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬, who was returning to Delhi from a business trip in Bengal, was also staying in the same inn. Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬at the time traded in jewelry and precious stones and was considered to be one of the most wealthy citizens of Delhi. The next morning, when Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬got up, he remarked: \"Boo e Sheikh Mee Ayad\" (I smell my Pir's fragrance here). After finding the source of the scent, he found the man and asked him if he had been to see Hazrāt Nizamuddin Auliya‫ رحمة الله َوتَعَالَ ٰى عليه‬during his stay in Delhi. The man replied in the affirmative and told Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬the story of his meeting with Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬, whilst holding up the pair of shoes to show how old and of little value they were. Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬at once asked the man to give him the shoes in exchange for his entire wealth to which the man duly obliged. Overjoyed at this totally unexpected good fortune, the poor man thanked Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬profusely and went away rejoicing. Amir Khusro eventually reached his Master and placed the pair of shoes at his feet. After explaining that he exchanged his entire wealth for the pair of shoes, Hazrāt Nizamuddin‫ حمة الله َوتَعَالَ ٰى عليه‬remarked \"Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬, Bisyaar arzaan kharidi\" (Khusro, you got them very cheap). Most of the compositions of Hazrāt Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬, particularly his Masnavis are full of praise of Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬. This is demonstrated by the following couplets: Nizamul Haq‫( رحمة الله َوتَعَالَ ٰى عليه‬Din) is the right hand of the Prophet ‫;صلى الله َوتَعَالَ ٰى عليه و آله وسلم‬ the blue sky is but a corner of his prayer carpet. His words scatter away the treasure of truth, and his countenance radiates like the sun for those who pray at dawn. His Pir's Love for him About his love for Amir Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬, Hazrāt Nizamuddin‫رحمة الله َوتَعَالَ ٰى عليه‬ used to say: \"If Shariat permitted, I would have preferred to rest with Khusro in one and the same grave.\" So great was the attachment of the Pir to his Murid, he expressed in a Persian verse: “ If they put a saw upon my head and asked me to give up Khusro, I would prefer to give my head rather than to leave Khusro. ” When Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬was not in Delhi, Hazrāt Nizamuddin Auliya‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬would write to him. Such letters expressive of the Sufi Master's affection and love for his favorite Disciple, who was addressed therein as Turkullah (Allah’s‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬Turk), were preserved by Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬with great care. In accordance with the will of Hazrāt Amir Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬, the letters are said to have been buried along with him after his death. When Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬attached himself to Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬, he renounced whatever he possessed of worldly things. The Master was

95 so deeply attached to his Murid that he often prayed \"O Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬, forgive me for the sake of the fire of love burning in the heart of this Turk.\" Religious Life Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬was a devout Muslim, a profound expounder of ethics and strict observant of Sharia. Hazrāt Ziauddin Barani‫الَ ٰى عليه‬sَ‫ رحمة الله َوتَع‬draws a vivid picture of his friend, Hazrāt Amir‫رحمة الله َوتَعَالَ ٰى عليه‬, in these words: “ Above and beyond all his scholarship, fluency and proficiency he was an upright Sufi. For most of his life he offered prayers, observed fasts, recited the Holy Qurʾān, etc. He was equally exceptional in performing obligatory worship and doing beneficence to others by way of charitable acts. He kept fasts regularly and was among the most trustworthy Disciples of the Sheikh. I have not met any other Devotee more sincere and more faithful than Hazrāt Amir Khusro‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫رحم‬. He was impregnated with divine love and participated in Sama. He was a maestro who used to invent new Ragas and tunes. Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬had a poetic nature and was a kind-hearted man of elegant taste. In every art related to skill and refined taste, Allah‫ ُس ْب َحانَهُ َوتَعَالَ ٰى‬had made him unique. He was completely inimitable and his personality in this era was one of the wonders of time. ” Amir Khurd says that Hazrāt Amir Khusro‫رحمة الله َوتَعَالَ ٰى عليه‬, after having offered Tahajjud (late night) prayers, would recite seven chapters of the Holy Qurʾān everyday. \"Tell me O Turk\", Nizamuddin Auliya‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬once asked him, \"how did you find your devotion?\" \"Sir, it so happens that I bitterly weep late in the night\", Hazrāt Amir Khusro‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬submitted. \"Praise be to Allah, now some signs have begun to emerge.\" Later Life Association with Kings Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬enjoyed the title of Nayak (a perfect Master of music). With this poetic talent and comprehensive knowledge, combined with a mastery in prose, Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬at first found his way to the Court of Sultan Ghiyasuddin Balban who ascended the Delhi throne in 664 AH (1265 AD). There he was patronized by Malik Chahju Kishli Khan, a cousin of the Sultan. Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬saw the rise and fall of several kingdoms, in Delhi, yet he maintained his association with each successive monarch and tried to win his favor through his eulogies. Thus we see that he sang the praises of Alauddin Khilji (695-715 AH / 1295-1315 AD), Qutbuddin Mubarakshah (715-720 AH / 1315- 1320 AD) and Ghiyasuddin Tughlaq (720-725 AH / 1320-1324 AD). These rulers, on their part, treated Hazrāt Amir Khusro ‫الَ ٰى عليه‬ssَ‫ة الله َوتَع‬ss‫ رحم‬with respect and honored him, taking pride in him for his scholarly achievements, intelligence, wisdom and above all, his piety and purity of heart. He thus earned the title of Tuti e Hind (Parrot of India). Alauddin Khilji gave him 100 tanka (gold coins) annually, and Hazrāt Khusro, as a token of acknowledgment, recorded all the conquests of the king in beautiful Masnavi called \"Khazain ul Futuh\" Another Masnavi \"Taj ul Futuh\" commemorates the victories of Jallaluddin Firozshah in 718AH (1318 AD). Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬also dedicated his Masnavi \"Nuh- Sipihr\" to Qutbuddin Mubarakshah. Bughra Khan, son of Ghiyasuddin Balban and the Ruler of Samana (in Punjab) always favoured the poet. When Bughra Khan's war against his son Kaiqubad resulted in peace, He asked Hazrāt Amir Khusro to write a full-length Masnavi to commemorate the happy reunion of

96 Father and son. Hazrāt Khusro thus composed \"Qiranu's Sadain\" in 688 AH (1289 AD) in six months. Capture by Mongol army Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬also became close to Malik Muhammad Khan, the elder son of Sultan Ghiyasuddin. The prince was a man of culture and learning. When the prince was sent to Multan as the governor of that province, he took Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬and Hazrāt Amir Hassan Sanjari‫رحمة الله َوتَعَالَ ٰى عليه‬, a fellow Disciple and poet, along with him. Multan in those days was threatened by the Mongol hordes. Timur Khan, a Mongol General attacked Multan but he was defeated by the Delhi army. After some time they mounted another attack. In the second battle, the prince was wounded by an arrow and later Passed Away His army was defeated and a number of nobles including Hazrāt Khusro and Hazrāt Hassan Dehlvi were captured. They were taken to Balkh and it was only after two years that they were released. After returning to Delhi, Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬comforted the prince's bereaved Father, Ghiyasuddin Balban who later W. in 686 AH (1287 AD). Demise of his Mother and Brother Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬then remained in the company of Khan Jahan with whom he went to Awadh, staying there for two years. However, he had to rush to Delhi as his mother had been taken seriously ill. She later passed away in 698 AH (1298 AD) and the same year also saw the demise of his brother, Husamuddin. Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬was deeply grieved at the double tragedy, as is evident from the elegy he wrote in his Masnavi Laila Majnun: This year I lost two stars in my sky Both my mother and brother have passed away The last king to be praised by Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬was Ghiyasuddin Tughlaq, who came to power after overthrowing the Khiljis in 720 AH (1320 AD) and ruled up to 725 AH (1324 AD). Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬composed the Tughlaq Nama to commemorate his era. He accompanied Tughlaq to Bengal where he stayed for some time but when he heard the sad news of the death of Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬, his spiritual guide, he came back to Delhi. Family. Hazrāt Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬had a son by the name of Malik Muhammad. His son, like his Father had an aptitude for poetry and was gifted with the faculty of critical appreciation. He had also a daughter called Afifa. She was seven years old when Hazrāt Khusro was composing the Hasht Bihisht in which he dedicated a few couplets to her in this Masnavi. Demise. Hazrāt Amir Khusro's‫ رحمة الله َوتَعَالَ ٰى عليه‬Tomb At the time of Hazrāt Nizamuddin Auliya's‫ رحمة الله َوتَعَالَ ٰى عليه‬death, Hazrāt Amir Khusro ‫ رحمة الله َوتَعَالَ ٰى عليه‬was with Sultan Ghiyasuddin Tughlaq on his Bengal expedition. The news of his Murshid's death came as extreme shock to him and he returned to Delhi as soon as possible,

97 distributing all that he had amongst the poor during the journey. Upon reaching the tomb, clad in black clothes, he embraced the grave and shed abundant tears in distress. Afterwards he said to those present: \"Who am I to wail for this monarch? I lament my own fate, because I will not survive him much longer.\" He began to spend most of his time at the grave of his spiritual guide in total renunciation of the world. He lived in this manner for about six months and could bear no further separation. He breathed his last on 18 Shawwal in 725 AH and was buried a small distance away from the resting place of Hazrāt Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬. Legacy Writing in his publication, Shir al Ajam, Allama Shibli Nomani, the famous theologian and historian of Islam in India, eulogies Hazrāt Amir Khusro's‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬genius and illuminating contributions to the oriental literature in his following paragraphs: “ During the past 600 years, India has not produced such an intellectual giant. To tell the” truth, even Iran and Greece, in the past few millennia, have produced only two or four individuals of such intellect, combining so many qualities in one being, as Amir Khusro possessed. Apart from his many other rare qualities, if we take his poetical genius exclusively, we are astonished at the multiplicity of the varied subjects upon which he had attained masterly command. Firdausi, Anwari, Saadi, Hafiz, Urfi and Nazeeri, although they were undoubtedly intellectual giants of their own \"subjects\" and fields of poetry, their achievements were confined only to one particular subject. Firdausi could not go beyond Masnavi, Saadi could not touch Qaseeda, Anwari had no command over Masnavi or Ghazal, while Hafiz, Urfi and Naseeri could not get beyond Ghazal. It was, however, Khusro who commanded complete mastery over Ghazal, Masnavi, Qaseeda and Rubayee, besides thousands of other smaller poetical compositions on a variety of subjects and common topics. If we calculate the huge number of Khusro's voluminous compositions, we find no match to him in terms of quantity in the history of poetry. The number of Firdausi's verses in Shahnama is supposed to be 70,000. Saadi's‫ رحمة الله َوتَعَالَ ٰى عليه‬number of poetical compositions is no more than 100,000 but Amir Khusro's‫ رحمة الله َوتَعَالَ ٰى عليه‬number exceeds 450,000. Works Hazrāt Amir Khusro‫ رحمة الله َوتَعَالَ ٰى عليه‬has authored over 90 books. His famous book entitled Rahat ul Mohibbeen encompasses the discourses of Hazrāt Nizamuddin Auliya.‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬Amongst his other books the most prominent are:  Dewan Tuhfat us Saghir (Offering of a Minor) his first divan, contains poems composed between the age of 16 and 19  Dewan Wast ul Hayat (The Middle of Life) his second divan, contains poems composed at the peak of his poetic career  Dewan Ghurrat ul Kamaal (The Prime of Perfection) poems composed between the age of 34 and 43  Baqia Naqia (The Rest/The Miscellany) compiled at the age of 64  Qissa Chahar Dervish (The Tale of the Four Dervishes)  Nihayatul Kamaal (The Height of Wonders) compiled probably a few weeks before his death.  Qiran us Saadain (Meeting of the Two Auspicious Stars) Masnavi about the historic meeting of Bughra Khan and his son Kyqbad after long enmity (1289)  Miftah ul Futooh (Key to the Victories) in praise of the victories of Jallaluddin Firoz Khilji (1291)

98  Masnavi Nuh Sipahr (Masnavi of the Nine Skies) Hazrāt Amir Khusro’s perceptions of India and its culture (1318)  Tareekh e Alai ('Times of Alai'- Alauddin Khilji)  Tughlaq Nama (Book of the Tughluqs) in prose (1320)  Ejaaz e Khusrovi (The Miracles of Khusro) an assortment of prose compiled by himself  Khazain ul Futooh (The Treasures of Victories) one of his more controversial books, in prose (1311–12)  Afzal ul Fawaid utterances of Nizamuddin Auliya  Jawahar e Khusrovi often dubbed as the Hindawi divan of Amir Khusro.‫رحمة الله َوتَعَالَ ٰى عليه‬ Poetry Allama Shibli Nomani declares in Shir al Ajam that Hazrāt Amir Khusro ‫رحمة الله َوتَعَالَ ٰى‬ ‫عليه‬, while improving the old tunes and rhythms, invented many new ones by blending Persian and Hindi rhyme and rhythm in such a fine way that they revolutionized the entire world of music. The art reached such a height of perfection that even after the lapse of seven hundred years, it could not be excelled. Pioneer of Urdu In a country like India where each province has a different language and peculiar dialect of its own, a common and easy medium for communication was desperately needed to preserve unity. With this objective in view, he composed a large number of couplets and verses with mixed vocabularies of Turkic, Arabic, Persian and Brij Bhasha (a dialect closely related to Hindi) which laid foundations for the inception of a new language – Urdu. Over subsequent generations, the language was further developed and refined. It is now spoken by over four hundred million people in the world and is the official language of Pakistan.98 Biography. Hazrāt Nasiruddin Mahmud Chiragh Dehlvi ‫( رحمة الله َوتَعَالَ ٰى عليه‬or Chiragh e Delhi)99 was born as Hazrāt Nasiruddin Mahmud Al Farooqi ‫ رحمة الله َوتَعَالَ ٰى عليه‬around 1274 CE, at Ayodhya, Uttar Pradesh.100 101 Dehlvi's Father, Hazrāt Sheikh Yahya Al Farooqi‫ رحمة الله َوتَعَالَ ٰى عليه‬, who traded in Pashmina, and his Grandfather, Hazrāt Sheikh Yahya Abdul Latif Al Farooqi‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬, first migrated from Khorasan, northeastern Iran, to Lahore, and thereafter settled in Ayodhya, in Awadh. His Father Passed Away when he was only nine years of age and he received his early Education from Maulana Abdul Karim Sherwani, and later continued it with Maulana Iftikharuddin Jilani. At the age forty, he left Ayodhya for Delhi, where he became the Disciple of Khwaja Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬. It was here that Dehlvi stayed for the rest of his life as his Murid (Disciple),102 and after his Passing Away, became his Successor. In time, he also became a known Poet of the Persian Language.103 98 https://www.sufiwiki.com/Amir_Khusro 99 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-dar-8 100 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-tim-9 101 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-ayo-10 102 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-ayo-10 103 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-11

99 He Passed Away on 17 Ramzan 757 AH or 1357 CE,104 at the age of 82 or 83, and is buried in a part of South Delhi, India which is known as \"Chiragh e Delhi\" after him.105 Disciples: One of his noted Disciples was Bande Nawaz Gezu Daraz106, who later moved to Daulatabad around 1400, owing to the attack of Timur on Delhi, and from where at the invitation of Bahamani King, Firoz Shah Bahamani, moved to Gulbarga, Karnataka, where he stayed for the following 22 years of his life, spreading the Chishti Order in the South,107 until his death in November 1422. The dargah (Mausoleum) of Khwaja Bande Nawaz‫الَ ٰى عليه‬sَ‫رحمة الله َوتَع‬, exists today in the City of Gulbarga, as a symbol of Multi-Religious Unity.108 another prominent discipline was Makhdoom Jehanian Jahangasht‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬of Uch Sharif (Grandson of Syed Jallaluddin Surkhposh Bukhari) Makhdoom Jehanian Jahangasht‫ رحمة الله َوتَعَالَ ٰى عليه‬did 36 Haj, he was peer of 80 Makhdooms including Ashraf Jahangir Simnani‫الَ ٰى عليه‬sَ‫ة الله َوتَع‬s‫ رحم‬of Kichaucha Sharif and Syed Sadruddin Raju Qattal‫رحمة الله َوتَعَالَ ٰى عليه‬, and was also the peer of king Firoz Shah Tughlaq, Sultan of Gujarat Zafar Shah, Ruler of Ludhiana Sheikh Chachu etc. During his stay in Delhi, Dehlvi continued to visit Ayodhya often, where he made a number of Disciples, notably, Sheikh Zainuddin Ali Awadhi, Sheikh Fatehullah Awadhi‫رحمة الله‬ ‫ َوتَعَالَ ٰى عليه‬and Allama Kamaludddin Awadhi.109 Kamaludddin Allama‫ رحمة الله َوتَعَالَ ٰى عليه‬was his nephew and made him his successor and thereafter his successors are in Ahmadabad Gujarat India present successor of Khanqah e Aaliya Chishtiya is Khawaja Ruknuddin Mohamed Farrukh Chishti‫رحمة الله َوتَعَالَ ٰى عليه‬.110 He resides at Nasirbagh, Shahibagh, Gujarat, Ahmadabad, India. 104 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-12 105 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-tim-9 106 https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi#cite_note-13 107 Jihad in the East: A Crescent Over Delhi The Shade of Swords: Jihad and the Conflict Between Islam and Christianity, by M. J. Akbar. Routledge, 2002. ISBN 0-415-28470-8. Page 111. 108 Sivanandan, T. V. (27 November 2007). \"Urs-e-Sharief of Khwaja Bande Nawaz in Gulbarga from tomorrow\". The Hindu. Retrieved 4 November 2018. 109 In The Name Of Faith Times of India, 19 April 2007. 110 shijra e taiyabba.

100 ‘Dargah’: After his Passing Away, his Tomb was built by Firuz Shah Tughluq (R. 1351 – 1388 CE), the Sultan of Delhi in 1358 CE, and later two gateways were added on either side of Mausoleum. One of noted addition was a Mosque built by a later Mughal emperor, Farrukhsiyar, in the early 18th Century CE,111 and popular among both Muslims and non-Muslims. A humble Tomb, allegedly the Tomb of Bahlul Lodi, the grave of the founder of the Lodhi dynasty (R.1451-89 CE), lies close to the Shrine,112 in the present day locality of ‘Chiragh e Delhi‫رحمة الله‬ ‫ ’ َوتَعَالَ ٰى عليه‬that grew around the Tomb since 1800 CE, and still goes by his name, it is very close to the locality of Greater Kailash, in South Delhi.113 Location of Dargah from google map Chiragh e Delhi Dargah.114 Legacy: Nasiruddin Chiragh Dehlvi‫رحمة الله َوتَعَالَ ٰى عليه‬, unlike his Spiritual Master Nizamuddin Auliya‫رحمة الله َوتَعَالَ ٰى عليه‬, did not listen to Sama, which was considered un-Islamic by a section of the Muslim intelligentsia in that period. He did not however pass any specific Judgment against it. This is the reason why even today, Qawwali is not performed near his Shrine in Delhi. Nasiruddin's descendants are to be found far and wide as a lot of them moved down South to Hyderabad. The Dargah of Badi Bua‫ رحمة الله َوتَعَالَ ٰى عليه‬or Badi Bibi‫رحمة الله َوتَعَالَ ٰى عليه‬, who said be the elder Sister of Nasiruddin Mahmud Chiragh Dehlvi‫رحمة الله َوتَعَالَ ٰى عليه‬, still exists in city of Ayodhya.115 Khanzada Jadubansi Rajputs, their Acceptance of Islam: Khanzada, the Persian form of the Rajputana word Rajput, is the Title of the representatives of the ancient Jadubansi Royal Rajput Family, Descendants of Krishna and therefore of Lunar Dynasty. Jadon (also spelled Jadaun) Rajput Raja Lakhan Pala, the progenitor of the Family of the Khanzadas, was the grandson of Raja Adhan Pala (who was 4th in descent from Raja Tahan Pala).116 Tahan Pala, who founded Tahangarh, was the eldest son of Raja Bijai Pala (founder of Bijai Garh), who himself was 88th in descent from Lord Krishna.117 Hence, Jadon Raja Lakhan Pala, Mewatpatti (title means, Lord of Mewat) was 94th in Descent from Lord Krishna.118 Acceptance of Islam: The Family records of Khanzadas states that during one of the hunting expedition Kunwar Samar Pal and Kunwar Sopar Pal, the Sons of Jadon Raja Lakhan Pal, met with Sufi Saint Nasiruddin Mahmud, Roshan Chiragh e Delhi. The acceptance of Islam by Khanzadas have been an 'Enlightenment of Heart' come about from their association with the Sufi Saints.119 21. Hazrāt Syedna Jallaluddin Boḵhāri az Makhdum Jehanian Jehan Gusht‫رحمة الله َوتَعَالَ ٰى عليه‬. 111 Chiragh e Delhi Tomb Mosques & Shrines in Delhi. 112 Delhi's Valley of Kings The Tribune, 1 March 2004. 113 Dargah of Chirag-e-Delhi locationWikimapia. 114 7JWVG6QG+FR https://goo.gl/maps/VMrQzTUqwDU2 115 In The Name Of Faith Times of India, 19 April 2007. 116 Major P.W. Powlett (1878). Gazetteer of Ulwur. pp. 40–41. 117 http://dsal.uchicago.edu/reference/gazetteer/pager.html?objectid=DS405.1.I34_V15_032.gif. 118 https://archive.org/stream/panjabcastes00ibbe#page/181/mode/1up/search/khanzada. 119 \"Sheikh Muhammad Makhdum, Arzang e Tijarah (Urdu)(Agra: Agra Akhbar 1290H)\" https://en.wikipedia.org/wiki/Nasiruddin_Chiragh_Dehlavi