Archive for the ‘Khwaja Moinuddin’ Category

November 18, 2009

Khwaja Moinuddin Chishti (RA) has said: “There is no greater or more awful calamity in your own existence than the adherence to habits. There is no poison deadlier than this, that you may desire to enrol spiritual disciples. The traveller in search of the truth who longs to have spiritual disciples does not reach the high station”.


Sufi travel
November 18, 2009

Travelling is of four kinds (according to Khwaja Moinoddin Chishti R.A):

· travelling with a purpose
· travelling for inner contentment
· travelling of tariqat
· travelling of haqiqat

Travelling with a purpose is done to perform one’s work, for instance to go somewhere with the purpose of trade and so on.

Travelling for inner contentment is this that one makes this travel for the sake of pleasing God. Travels of inner contentment are undertaken in a spirit of faqr (spiritual poverty) and contentment by those who do not talk…

Travels of tariqat are those which the pilgrims undertake for the sake of pilgrimage, but the real seekers do not perceive in that the perfume of the knowledge of God.

Travels of haqiqat cannot be obtained without the help of a real spiritual guide, but are acquired by the training of a perfect spiritual guide and by obedience in the way of the prophet and by preserving nearness to God.

Be a traveller and travel always,
But be careful of wells and mountains.
Travel by your heart,
As the world is not the place for covering distances.

“The heart of the momin (the one with faith) is the house of unification” and in unification of the heart is the hajj of the poor. It is not for everyone to attain the inner unification. When the inner attainment of the heart is reached, then through repeated recitations and remembrances in the heart and inner obedience the true seeker reaches the place of unification of unification. That beauty of beauties is attained in eternal unification and is the contemplation of real beauty.

O, beloved one! That prayer in which, while performing the different movements of prayer, the difference between ‘you and I’ remains, is not the prayer to God.

When absorbed deeply in the love of God,
Mere formalities of prayer are not observed.
Unless there is strong faith in the Oneness of God
Mere observance of formalities is not the means of approach to God.

That prayer is not of God which is outwardly worship of God, but is in reality of the ego.

The praying of lovers is a secret.
It is known only by those who are always praying.
The ignorant worshipper does not know,
That the soul of the lover is always in prayer.

When the lover sees the beauty of his Beloved in privacy,
No one else should come in between.

Going into retreat is of three kinds, that is to say, retreat of nasut, of malakut and of jabarut. Abdulah Ansari has said that, through the training of the murshid the real seeker reaches the nearness of God in ten years. Shibli has said that it is in three years and Dhu’n-Nun al-Mesri has said that the nearness of God can be attained in the third retirement.

A letter from Khwaja Moinuddin Chishti
November 18, 2009

In a letter to Hazrat Qotb Sahab, Khwaja Moinoddin Chishti [i]Radi Allahu anhu[/i] writes that his morshed ‘Othman Haruni once was pleased to narrate the following dialogue between a morshed and a morid:

“Hatim Asamm was a morid of Khwaja Shaqiq of Balkh. One day it so happened, that the morshed inquired from his morid: ‘Tell me, since how long have you been engrossed in my love and engaged in my service and have been hearing my talk and discourses?’
He replied: ‘For the last thirty years, morshed’.

Khwaja Shaqiq[i]Radi Allahu anhu[/i]  then asked: ‘Now, tell me, during this long period, what have you gained and what benefits and blessings have you derived?’
Thereupon Hatim Asamm submitted: ‘I have acquired eight useful and beneficial things, morshed’’

The morshed inquired: ‘What are they? Did you not enjoy and posses them before?’

He replied: It is true to say, that I did not enjoy them before. I am happy and satisfied, morshed. I do not require anything more’.

Khwaja Shaqiq exclaimed: ‘Hatim! I have spent all my life in your work and in your training. I myself do not want, that you should acquire more than what you have already acquired’.

Hatim, as a mark of expression of his satisfaction and gratitude, humbly submitted: ‘This much knowledge is sufficient unto me, for the salvation of both the worlds is circumscribed within the eight beneficial accomplishments, which fortunately I have acquired in your blessed company.

“Thereupon shaykh Shaqiq asked Hatim Asamm [i]Radi Allahu anhu[/i] to describe them and he answered thus:

‘Morshed, the first thing is this, that when I saw the people of the world minutely, I found then that everybody has foolishly made someone his beloved. These so-called beloveds are of such a type and trait, that some are with you during your illness, some are with you till your death and some accompany your funeral to the grave. There is none, who may go with you inside the grave and partake of your sorrow and affliction therein and there is none, who may serve as a lamp in your grave.

Seeing this I thought to myself, that (s)he is indeed a good beloved, who may be prepared to go with you inside the grave and be sympathetic to you and be a bright lamp there in the grave and enable you to overcome hardship and cross the hurdles. Then I understood, that the beloveds capable of helping thus are no other than good actions! So I made them the focus of my attention and treated them as my beloved and took them as my pleader, so that they may stand by me in the grave and serve as a bright lamp therein, be with me at every stage, intercede for me and may never desert me’.

“Hearing this Khwaja Shaqiq of Balkh said: ‘Hatim, you have done very well indeed. Now describe the second thing’.

Hatim then began to describe the second thing thus: ‘The second thing is this, that when I saw the people of the world minutely, I found them to be the followers of lust and the devotees of greed and obeying their own self. I pondered over the verse of the Qur’an 79:40-41, which says:

But he who feared standing before his Lord
And restrained his self from vain desires,
His place is in heaven.

By thus meditating over the aforesaid verse, I realised that what the Qur’an said, was true. Consequently I equipped myself to oppose the self and placed it in the fireplace of asceticism. I refused to fulfil any of its desires. This unflinching obedience to God conferred upon me peace, confort and tranquility’.

Khwaja Shaqiq of Balkh thereupon expressed his joy and said: ‘May God, the Almighty, give you blessedness in your pursuit. You have done well and very well. Now proceed with the third’.”

The morid answered: ‘The third benefit is this, that when I studied carefully the condition of the people of the world, I realised that everybody runs after the world. After undergoing sorrow, trials and tribulations one is able to derive some benefit from the officials of the world. One feels happy therefrom.

Subsequently I pondered over the verse 16:96 of the Qur’an which runs thus:

Whatever you have is transient and not lasting
And whatever is with God is everlasting.

The effect of the aforesaid verse was, that whatever I had hoarded, I voluntarily spent it in the way of God and surrendered myself to God, so that it may last there in the presence of God and may thus become a means of sustenance for me in the world hereafter’.

Khwaja Shaqiq of Balkh, on hearing this, said: ‘May God bless you! You have done very well indeed. Now tell me the fourth’.

‘The fourth thing is this, that when I looked minutely into the condition of the people of the world, then I reached the conclusion that some people take a large family as the standard of honour, prestige and greatness and they feel proud of it. There are others who are of the opinion that honour depends upon wealth and children and this constitutes to them the hallmark of glory. Subsequently I thought over this verse 49:13 of the Qur’an:

Surely the noblest of you
In the sight of God
Is the most pious.

I was led to believe that the verse contained the truth and what the people thought was false and frivolous. Consequently I took to piety, so that I might become the one accepted by God.

Khwaja Shaqiq of Balkh thereupon said: ‘You have done very well. I’d like to hear about the fifth benefit’.

Hatim Asamm [i]Radi Allahu anhu[/i] then narrated thus: ‘Fifthly, when I scrutinised the people, I came to know that due to jealousy they bear enmity with each other and talk ill of each other. And… they are jealous of wealth, prestige, honour and knowledge. Then I pondered over the verse of Qur’an 29:62 that follows:

God expands the sustenance
For whomsoever He wishes of His servants
Or restricts it.

I was led to believe that since the day of eternity they have received their share and none can interfere in it, then of what use it is to be jealous. Consequently I avoided jealousy and became at peace with all’.

Khwaja Shaqiq of Balkh again remarked: ‘You have done very well. Now describe the sixth’.
And his morid thus proceeded: ‘Sixthly, when I saw the world closely, I found that some bear enmity with each other and are at loggerhead with each other to achieve a certain object. Then I studied the verse of Qur’an 35:6 minutely which gives this warning:

Satan is an enemy of yours.

This verse dispelled all doubts and led me to believe, that the word of God was true and that there could be no doubt that Satan was our enemy. I made up my mind neither to follow nor to obey Satan. I wanted to obey and worship God and God alone. And this is as it should be, for God has said in Qur’an 36:60-61:

Did I not exhort you,
O Children of Adam,
Not to worship Satan!
For he is a manifest enemy of yours.
And worship Me,
For this is a straight path.

Khwaja Shaqiq [i]Radi Allahu anhu[/i], on hearing it, said: ‘You have done well. And what is the seventh?’

Hatim Asamm [i]Radi Allahu anhu[/i] answered: ‘And seventhly, when I saw the people of the world minutely, then I came to know that everybody tries his utmost for his sustenance. For this reason he becomes diffident and doubtful. He brings upon himself humiliation. I then contemplated on Qur’an 11:6 which tells:

On the face of the earth there is no creature,
Whose sustenance is not the responsibility of Allah.

I realised that the word of God was true. I am myself a creature. Since then I took to the service of God and I felt sure, that my sustenance will come from Him, because He Himself has taken the responsibility for it’.

Khwaja Shaqiq of Balkh [i]Radi Allahu anhu[/i] then said: ‘You have done very well. Now narrate the eighth and last thing by which you are benefited’.

Hatim Asamm finished his story by telling this: ‘When I saw the people of the world minutely, I found them reposing their trust in gold, silver, wealth and in material acquisitions. Then I pondered over Qur’an 65:3 which says:

Whosoever reposes his trust in God,
God will be sufficient for him.

Since then I reposed my trust in God. He is sufficient unto me and He is a very good Pleader.

Khwaja Shaqiq of Balkh [i]Radi Allahu anhu[/i] was delighted to hear the aforesaid things and he said thus: ‘May God in His infinite grace and mercy enable you to pursue assiduously the things aforesaid. I have studied carefully the Old Testament, the Bible, the Psalms of David and the Qur’an and I have acquired from these four books the very things that you have mentioned. Whosoever acts upon these eight things, described by you, follows and acts upon the aforesaid four books in fact!’

Khwaja Mo’inoddin Chishti [i]Radi Allahu anhu[/i] concludes his letter to Hazrat Qotb Sahab [i]Radi Allahu anhu[/i] thus: ‘By this narration you have come to know that much knowledge is not needed or required. What in fact is called for is purposeful practice’.”

You may remember how the letter of Khwaja Moinoddin Chishti [i]Radi Allahu anhu[/i] to Qotb Sahab ended. He wrote: ‘By this narration you have come to know that much knowledge is not needed or required. What in fact is called for is purposeful practice

Be a traveller
November 7, 2009

Hazrat Khwaja Moinudin Chisti of Ajmer (Gharib Nawaz) said :


” Be a traveller and travel always,
But be careful of wells and mountains
Travel by your heart,
As the world is not the place for covering distances. “

Mission of Hazrat Khwaja Garib Nawaz Sarkar (RA)
November 4, 2009

Mission of Hazrat Khwaja Garib Nawaz Sarkar (RA)




Birth And Early Life Of Khawaja Maharaja (RA)
November 4, 2009

Birth And Early Life Of Khawaja Maharaja Gareeb Nawaz (RA)


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


Migration To Neshapur

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

No Peace Of Mind

“Man proposes but God disposes” is an old saying. The peace in search of which Khawaja Ghiyasuddin Hasan had migrated to Neshapur was not to be had even in this great city. Here too the people were hanging in a terrible suspense between life and death. The brave Sultan Sanjar had been fighting the Tartars at the border to check them for a long time without success. Due to his prolonged absence from the capital, his administrative machinery was showing signs of disintegration. Internally, the Fidayees of the ‘Qarmti’ and ‘Baatini’ sects (one of whose members had already murdered the able Wazeer Nizamul Mulk) had also come out of their hideouts and were roaming about the country unabated, spreading wild fire of rebellion all round. These armed hordes were busy in wholesale plunder and massacre of the innocent people.
These awe-inspiring events had a very deep impression on the mind of the young Khawaja Muinuddin who was watching the whole barbarous drama objectively at his impressionable young age.

The ‘Qarmti’ and Baatani’ intriguers had carried centuries old grudge against the Hanafi Muslims who held both temporal and spiritual powers in succession for more than 500 years after the death of the Holy Prophet (May peace of God be on him). Although it was an age-old grudge but. As Islamic history shows they utterly failed in all their designs to destroy their rivals. Islam has survived many vicissitudes of history and Quran has promised its survival up to the last Day-of-Judgment.


Defeat Of Sultan

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

General Massacre

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

Destruction Of Neshapur

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

Death Of Khawaja’s Parents

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

Yet Another Shock

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

Destined For A Sacred Mission

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

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

Spiritual elevation of Khwaja Garib Nawaz
November 2, 2009

Bismillahir Rahmanir Raheem

Hazrat Khawaja Ghareeb Nawaz Radi Allahu anhu did bait with Hazrat Khawaja Usman Haraooni Radi Allahu anhu who was the Qutb of his time. Khawaja Ghareeb Nawaaz states in his book Anees ul Arwah that when he travelled to Baghdad Shareef, he felt the desire to meet Khawaja Usman Harooni Radi Allahu anhu and found that he is present in the mosque of Hazrat Junaid Radi Allahu anhu to say his prayers. He reached there and found a party of scholars and saints gathered around him.

Khawaja Ghareeb Nawaaz Radi Allahu anhu stood up after receiving blessings from the Shaykh. Hazrat Usman-e-Haroon Radi Allahu anhu instructed him to read namaaz. He complied. Thereafter was instructed to sit towards the Qibla and read Surah Baqarah and thereafter Kalima SubhanAllah 20 times. Thereafter, Hazrat Usman-e-Harooni Radi Allahu anhu stood up and looked towards the skies and said, come I shall present you before Allah.

Thereafter, instructed him to sit down and read Surah Ikhlaas 1000 times. After finishing so, was instructed to spend a day and night in the worship of Allah. Khawaja Ghareeb Nawaaz Radi Allahu anhu did so and the second day came back. Hazrat Usman Harooni Radi Allahu anhu instructed him to sit down and immediately afterwards told him to look towards the sky. Khawaja Ghareeb Nawaaz Radi Allahu anhu said, I can see all the 2000 dimensions upto Arsh-e-Azam.

Thereafter, was instructed to look down. Khawaja Ghareeb Nawaz Radi Allahu anhu put his eyes down and could see Tahtas Saraa. Thereafter, was instructed to read Surah Ikhlaas a 1000 times again. Thereafter was asked to look up and to tell what he can see? Khawaja Ghareeb Nawaaz Radi Allahu anhu looked up and said, Hijaab-e-Azeem. Hazrat Usman Harooni Radi Allahu anhu told Khawaja sahab Radi Allahu anhu to look towards his fingers and asked, what do you see now? Khawaja Ghareeb Nawaz Radi Allahu anhu replied, EVERYTHING.