Post by Mohammed IbRaHim on Jan 26, 2014 23:36:16 GMT 5.5
SILSILA AL CHISTIYA
CHISTIYA SAINTS & SHAYKHS
Introduction
Chistiya : The Sufi Martyrs of Love
The subject of this book is the Chishti Sufi order. The order is comparable to many other Sufi brotherhoods, the paths of devotion that have been motivated by Islamic ideals over the past millennium in countries ranging from Morocco to China. Although this movement takes its name from Chisht, a remote town in central Afghanistan, the Chishti lineage of masters and disciples is associated above all with South Asia (modern-day India, Pakistan, and Bangladesh). The Chishti order has been the most widespread and popular of all the Sufi traditions in this vast region, ever since Mu'in al-Din Chishti settled in the town of Ajmer in northwestern India at the end of the twelfth century.
Many others have written about both Sufism and the Chishtiyya. This book differs from them in two major ways. First, we use many texts produced by the Chishtis and their supporters that have been previously ignored or slighted. Second, we deliberately abandon the numbingly circular arguments, so prevalent in the literature, about a privileged "golden age" of Sufism in general and the Chishti order in particular. Instead, we advance a new historical periodization of five "cycles" in the development of the Chishtis. Our thesis is that a Sufi order such as the Chishtiyya is more than a parasitical legitimation of power or a nostalgic reverence for bygone saints; it is instead a complex of spiritual practice, historical memory, and ethical models, which continues to evolve from its medieval Islamic origins in response to the political, ideological, and technological transformations of the contemporary world.
The problematic that frames this book is structured by the two disparate bibliographies that are appended to it. The European-language materials, which are listed as comprehensively as possible, illustrate the approach of an Orientalist scholarship that is focused largely on the thirteenth and fourteenth centuries, a period that -- paradoxically -- is almost entirely lacking in contemporary documentation and is known only from later texts. The Persian and Urdu bibliography does not pretend to completeness; we had finally to provide but a sample of the dozens, if not hundreds, of titles of Chishti manuscripts listed in catalogs of major libraries. The list presented here, in topical form and historical order, is nevertheless large enough to suggest a picture almost the reverse of the Western scholarly dossier (and this includes scholarship from South Asia, which is mostly written according to Western Orientalist methods). Instead of being concentrated in the early period, the original Persian works expand and multiply in number and geographical extent right up to the end of the nineteenth century (see, for example, the numerous biographies of Shaykh Sulayman Taunsawi), and Urdu continues to be an important medium for Chishti Sufism today. The only modern scholar to tackle the vast literary production of the later Chishtis was K. A. Nizami, in his Urdu history of the Chishti order. We feel that this complete asymmetry between Western scholarship and the Chishti literary tradition is symptomatic of a historiographical disconnect, which this book will attempt to repair. At the outset let us make clear our intent, stating both what this book is and what it is not. It is a methodological inquiry into Sufism that focuses on one particular regional Islamic mystical movement, the Chishti brotherhood. It is not a documentary history in the usual sense. It is a stocktaking that also includes a projection of agendas for research. It is not a treatment of Sufism as a subset of either Islamic orthodoxy or heresy. Above all, it is an appreciation of a centuries‑old spiritual journey that is also a widespread movement that continues to influence many Muslims (and non-Muslims) today.
What is Chishti Sufism? It is both an experience and a memory. It is the experience of remembering God so intensely that the soul is destroyed and resurrected. It is also the memory of those who remembered God, those who were devoted to discipline and prayer, but above all, to remembrance, whether they recited the divine name (zikr) or evoked his presence through song (sama').
While the Chishti experience of remembering God is possible, it has rarely been attained. Only a few have been able to focus their whole beings on God, remembering his name and evoking his presence in pursuit of the path of love, the Sufi ideal. These were the great ones, in Sufi idiom, the saints, the shaykhs, the pirs, the masters and captains of spiritual destiny who drew countless others to God through their exemplary lives and pure passion.
This book is about the great ones and their sanctified passion or experience of God. It is also about the memory that has shaped how we remember their passion. In most other versions of this story, a few great ones are singled out from the earliest period, and it is through their lives that the whole of Chishti Sufism is appreciated. But the experience is not limited to one period or one group of heroes; it has historical resonance in many periods and in many places beyond South Asia.
Typically, historians of South Asian Islam ask whether Chishti Sufism began in Chisht or Makkah or Ajmer, Arabia or India. For a historian, the answer is obvious: Every movement begins somewhere, and this movement "clearly" began in India. For the phenomenologist, geographical origin is unimportant, since the basic category is Sufism, from which Chishti Sufism derives as a subset, and its location matters less than its profile.
For the devotee, however, the origin of Chishti Sufism is less important than its experience. Its path to God is experienced in Makkah and Ajmer at the same time that it is experienced in Jerusalem and Baghdad (see Figure 2). All are sacred places for ritual observance and spiritual nurture in the Chishti way.
But imbedded within this experience is a historical memory, available at all times and in all places to those who link themselves to the great ones. They are linked through tombs, or tomb cults, places where the great ones were "married" to God and where others can find access to God, through remembering those who remembered God with their whole being. There is a difference between the great ones and others, but it is not a temporal difference. It is a difference in the experience of burning the heart and destroying the soul through complete submission to the divine.
The Chishti experience is not limited to Sufis, or Muslims, or South Asians. Other audiences have also participated in Chishti experience of the divine. One group consists of South Asian Muslim devotees, pilgrims at the shrine of Farid ad-Din Ganj-i Shakar in Pakpattan (Pakistani Punjab). Shaykh Farid (d. 1265) is the Great One who recited to his future chief disciple and successor, Nizam ad-Din Awliya' (d. 1325), the verse quoted in our epigraph. Today, at the multi-day annual festival celebrating his "marriage" with God, cowrie shells (once used as the smallest units of currency) are thrown over the crowd, to imitate the moment when Shaykh Farid ad-Din went into ecstasy, on realizing that Nizam ad-Din Awliya' had just attained a status rare even among the great ones, the nearly unprecedented state of becoming the beloved of God Himself. This is clearly an event that is significant for insiders to Islam and to Chishti Sufism.
Another group consists of non-Muslim South Asians who appreciate and also appropriate Chishti spiritual experience. The same Shaykh Farid ad-Din is so highly respected by Sikhs that they have incorporated his Punjabi verses for their holy scripture, the Guru Granth Sahib. Similarly, Hindus flock in great numbers to the shrine of Khawaja Mu'in al-Din at his urs [death anniversary]. The Chishti order has had and continues to have a powerful impact beyond the esoteric teachings of Sufism, and even beyond Islam. There are also non‑Muslims who are not from South Asia. By this means, aspects of the Chishti experience go beyond South Asia to venues unforeseen by the North Indian founders in the thirteenth century.
Even Muslims with a reformist or even an anti-Sufi attitude have connections with the Chishtiyya. Islamic scholars at the scripturally oriented academy of Deoband trace their teachers through the Chishti lineage even as they denounce the basic Chishti religious practices -- especially tomb pilgrimage and listening to qawwali -- as forms of idolatry. The pietistic missionaries of the Tablighi Jama'at and the fundamentalists of the Jama'at-i Islami grudgingly acknowledge the ethical purity of the great ones while vehemently rejecting their saintly power, their rituals, and also their meditative practices.
Despite its inclusiveness, the Chishti order is set apart from other Sufis and other Muslims in two major dimensions. The first concerns the ethical relations of the great ones to institutional power, and the second is the distinctive modality of their spiritual practices, expanding remembrance (zikr) to include versified song (sama' - qawwali).
The first distinctive dimension has occupied both Chishti adepts and scholars of Sufism. In premodern India, the symbol of power -- social, economic, and political -- was the king, or sultan. The sultan was not only a ruler but also a patron of art, artists, and religious specialists. For the Chishtis, unlike other Sufis, avoidance of the sultan meant avoiding the corruption of the soul by earthly power, which contrasted with the destruction of the soul by divine power, the goal of the Chishti way. One could avoid the sultan, but could one avoid obeying him? It is this ethical dilemma that has been summarized by a fourteenth-century Chishti adept, Yusuf Gada:
Be a darwish and sit in solitude; do not ask for food from anyone.
Know that contentment is a kingdom, a mansion full of pearls and jewels.
Do not yourself go near the Sultan; know that the Sultan is such a one (that)
When you long for the Sultan, there will be fear and danger for you.
Never seek kindness and generosity from kings;
When you take a village or land, you will fall down in front of a door.
Do not follow the King's employment, know that there is continuous misfortune in it;
You will see little ease, more discomfort and punishment.
When someone else wears an official robe,
You should not consider him trustworthy.
When you go into the Sultan's assembly, you must guard your tongue;
Do not say anything in front of him, and when you come out be as one who is deaf.
Do not go to Kings uncalled; if they summon you, go instantly;
Obey their commands; know that this category is obligatory.
If anyone is obedient in a just act which the King demands,
Consider this better and more than sixty years of private worship.
The practice of avoiding kings, but also obeying them, was acknowledged by the great ones as an ideal, but it was not always honored in practice. Descendants of a leading Chishti master in South India, for instance, accepted land grants that in effect made them rural gentry. Perhaps no Chishti master was as renowned for his withdrawal from society at large and the company of kings in particular as Shaykh Farid ad-Din of Pakpattan. Stories of his rigid ascetic practice include the performance of the 40-day upside‑down meditation. Yet even "Shaykh Farid Ganj-i Shakar was forced by his circumstances to permit his disciples to circulate a begging bowl and collect food, [even though] no Chishti saint before him had permitted such a practice." Similarly, centuries later, in the third cycle of the Indian Chishtiyya, another master renowned for his abstemious behavior and rigorous self‑reliance, Shah Kalim Allah of Delhi, became so sick that he, too, had to forgo dependence on donations and rent out property in order to recover his health.
If we dwell on such examples of compromised ideals, we will miss the other distinctive dimension of Chishti identity, its religious practice. It is aggressive rather than defensive, dependent not on economic survival but on constant pushing of personal boundaries; it is a ceaseless search for the divine other. To engage that other, to destroy and resurrect the soul, was the deepest mission of the Chishti spiritual experience, and in its pursuit the Chishtis followed a single ritual activity more zealously than did any other brotherhood in the subcontinent. That practice was sama', evoking the divine presence through song or listening to qawwali. Sama' cannot be separated from meditation through recollection (zikr) of the Divine Names. As Shaykh Nizam ad-Din explained, it is linked to one of the names of God, al‑Wajid. It is he alone, al-Wajid, who induces ecstasy (wajd), when the devotee listens to music performed under the correct conditions. Then music ceases to be mere notes or words. It becomes an unfolding of the cosmos from its highest sphere, "the angelic sphere" of the spirits, to the lowest sphere, the human heart and the bodily limbs, which experience nothing less than spiritual bliss in sama'. For Shaykh Nizam ad-Din, the only spiritual practice to which sama' can be compared is the practice of Qur'an:
It is in the practice of Qur'an recitation and listening to music (sama'), he observes, that the devotee experiences a sense of spiritual bliss which may be manifest as celestial lights, mystical states, and physical effects. Each of these three derives from three worlds: the present world, the angelic sphere, and the potential realm, this last being intermediate between the first two. And these three manifestations of spiritual bliss may occur in one of three places: the spirit, the heart, or the bodily limbs. At first celestial lights descend from the angelic sphere on the spirit, then mystical states descend from the potential realm on the heart, and finally physical effects from the present world alight on one’s limbs. What subsequently appear in the heart are called mystical states, because it is from the potential realm that they descend on the hearts. Next, crying, movement and agitation appear, and they are called physical effects because they alight from the present world on the bodily limbs. Praise be to God, the Lord of the universe!
If there is a particular genius to the Chishti order, it is that it manages to accommodate the practice of sama' to the rigors of a male community that also observes the full range of Muslim obligations. The title of this book, Sufi Martyrs of Love, alludes to the most famous incident of devotional inspired ecstasy in the history of Chishti Sufism, when one day in a sama' session in Delhi in 1235, Qutb ad-Din Bakhtiyar Kaki heard this verse recited over a period of three days:
Those slain by submission's dagger
Each moment find new life from beyond.
Though in the death throes of his passion for God, Qutb ad-Din "revived" momentarily at five points during the final days of his life. Each time after completing his obligatory prayers he went back into the semicomatose state of ecstasy created by this Persian couplet sung in a session of mystical sama' until at last, as the Sufis say, he surrendered his soul to God.
Among those who found a way to effectively marry Sufi ecstasy and Islamic religious duty was Shaykh Nizam al-Din, alayhir rahman known to his followers as 'Mehboob al-Ilahi' [the Beloved of God]. While both avoidance of kings and engagement in sama' were crucial to Nizam al-Din, what distinguishes him as a spiritual master was his ability to find, attract, and then train worthy successors. Indeed, the success of the Chishtiyya from the thirteenth century on lay precisely in the ability of the first cycle of masters to train worthy successors. None of the initial five Chishti masters of North India was succeeded by a blood relative; rather, they chose as their principal successor one who had worked with them on the path of abstinence and prayer, meditation and listening, the path that came to mark their distinctive spiritual labour.
To its adherents, what was distinctive about the Chishti order was its religious practice. One early Chishti saint has tried to summarize the lifestyle of his precursors in prose, though he then shifts to verse:
The style of life (of Chishti masters) is to build a house in a city or town and call the people away from vanity towards God. They always turn away from the world and those who seek it. Their distinctive sign is the practice of spiritual discipline and ascetic striving. They aim at poverty and denial, and they keep company with the poor and beggars, giving them food. They celebrate the urs [death anniversaries] of their masters, and they greatly prefer the poor to the rich. They themselves wash the hands of the stranger, and themselves provide fire and food to the poor. They never give the rich man a place higher than the poor man. Through their internal concern from the heart, the disciple turns away from love of the world, and they soon make the disciple repent.
One who is among the Chishti disciples
Has a character from heaven.
Without is law, within is divine presence --
Besides these two, how could there be a third?
They bring each and every one to morality,
Even though the mosque be next door to a church.
Like Noah in the storm of worldly sorrow,
Their generous spirit provides a spacious ship.
Ashraf, part of this noble family,
Has become less base as he grows in purity.
The author of this passage, Sayyad Makhdoom Ashraf Jahangir Semnani (d. 1405 CE), recognized that not everyone would be able to adhere to this high standard, and he made concessions for those disciples who had to earn a living to support themselves and their families. Yet what he stresses is the enduring attraction of this ethical and spiritual ideal as the core of Chishti experience.
Abu Ishaq Shams Chisti
Khawaja Shaykh Abu Ishaq Sharf al-Din Shami [d.329H/940CE] 'alayhi al-rahmah wa'l-ridwan
Hadrat Khawaja Abu Ishaq Shami is one of the first amongst Chisti Sufi order, to call himself Chisti. The name Shami implies he came from [Shams] Syria or even from Damascus (ash-Sham). His title was Sharf al-Din or Sharif-ud-Deen. He was an embodiment of Uloom-e-Zahiriyah and Uloom-e-Batiniyah. It is reported that Khawaja Abu Ishaq Shami Rahmatullahi alayh had met a Sufi dervish who directed him to settle in Chisht, [Chisht is a small town, near Herat, Afghanistan] and acccordingly thus he is known as Abu Ishaq Shami Chishti. He was a great Zaahid. He would go days sometimes without eating and is known to say that;
''the pleasure and taste obtainable in hunger is not experienced in other things''
He also said that;
the Mi'raaj (ascension) of the Fuqara is hunger.
His spiritual guide and Master was Shaykh Ilw Mumshad Dinwari Rahmatullahi alayh. When Khawaja Shaykh Abu Ishaq Shami Rahmatullahi alayh contemplated to take the oath of allegiance [bay't] he made Istikhaara for 40 days in succession. He then heard a voice saying:"If you desire to reach the destination, go to Mumshad Dinwari." When his Shaykh, Khawaja Mumshad Rahmatullahi alayh asked his name, he replied: "Abu Ishaq Shami." The Shaykh said: 'From today you will be known as Abu Ishaq Chishti because the people of Chisht will acquire guidance from you and your Silsilah will be known as Chishtiya until the day of Qiyamah' [Judgement].
Some of his (Abu Ishaq Shami) sayings are:
'Starvation excels all in bliss (this shows the ascetic character of classical Sufism) The worldly people are impure while the dervishes are pure in their souls'
'These two different natures cannot therefore mingle'
(Excerpt taken from chishti.ru
There are urband legends that his karamat [miracles] gave good fortune to those in his majlis (gathering), as they were deemed to never ever commit sins again. Some persons who were in ill health entering his majlis would also be cured. Such was his reputation that whenever Khawaja Abu Ishaq contemplated going on a journey, as many as hundred or even more people would accompany him.
It is known that once during a drought, a king came to Khawaja Abu Ishaq and requested him to make du'a. Khawaja Abu Ishaq cast his tawajjuh (attention) and legend has it eventually raindrops began to fall. When the king came the next day again with some need of his, Khawaja Abu Ishaq wept. The king asked the reason for his grief. Abu Ishaq replied: "The frequency of the king's visits puts in me the fear that I have committed some sin, hence association with the affluent has increased so much resulting in a corresponding decrease in my association with the poor. I fear that suddenly my end will come in the company of the wealthy and not with the masakeen (the poor)."
He died in 14th Rabi al Thani 329 Hijri [940 C.E.] in Sham/Damascus and lies buried in Akkah on Mount Qasiyun, where later on also Shaykh al Akbar Muhiy al-Din Ibn al-Arabi Rahmatullahi alayh was buried. Looking at the date of his death we can say that the Chishtiyya order is one of the oldest, if not the oldest now still existing Sufi order. His khulafaa are Khawaja Shaykh Abu Ahmad Abdal, Khawaja Abu Muhammad, Khawaja Taj al-Din and others [Allah be pleased with them].
His spiritual successor is Shaykh Abu Ahmad Abdal Chishti Rahmatullahi alayh. The father of the shaykh for some time tried to keep him back from the Sufi path. He of course did not succeed as his son became an eminent Sufi. Another legend relates the shaykh for thirty years was totally absorbed in meditation and hardly slept. He breathed his last on the 3rd of Jamada II at the age of ninety-five in 356 A.H. (corresponding to the 16th of May 967 C.E.). He was buried at Chisht in Afghanistan.
Abu Ahmad Abdal Chishti
Khawaja Shaykh Abu Ahmad Abdal Chishti [d.356H/967CE] 'alayhi al-rahmah wa'l-ridwan
Shaykh Abu Ahmad Abdal was the son of Sultan Farsanafah, born in Chisht on 6th Ramadan 260 Hijri. Shaykh Abu Ahmad Abdal Chishti was a student and the spiritual successor of Khawaja Shaykh Abu Ishaq Shams Chishti Rahmatullahi alayh. The father of the shaykh [Sultan] for some time tried to keep him back from the Sufi path. He of course did not succeed as his son became an eminent Sufi in his own right.
There is not a great deal known about Shaykh Abu Ahmad Abdal Chisti Rahmatullahi alayh, however it is related that he hardly slept for thirty years as he was totally absorbed in worship and meditation. Khawaja Abu Muhammad Bin Abi Ahmad [d.411] was the main student and successor of Khawaja Abu Ahmad Abdal Chisti.
Shaykh Abu Ahmad Abdal Rahmatullahi alayh breathed his last on the 3rd of Jamada II at the age of ninety-five in 356 Hijri. (corresponding to the 16th of May 967 C.E.). He was buried at Chisht in Afghanistan.
Abu Muhammad bin abi Ahmad
Shaykh Abu Muhammad bin abi Ahmad [d. 411H/1020CE] 'alayhi al-rahmah wa'l-ridwan
Khawaja Abu Muhammad bin Abi Ahmad [331- 411 H] aka Waliyud Deen aka Naasihud Deen was a renowned saint of the Chishti Order. He was a student and successor of Abu Ahmad Abdal [d.356H] and murshid [spiritual guide] of Abu Yusuf Bin Samaan [d.459H] who was also his sister's son. He was born in the month of Muharram [331 Hijri-940 CE]. At the age of 7, he became a student of Abu Ahmad Abdal. He is also reported to have participated in the army of Sultan Mahmood Ghaznavi.
Khawaja Abu Muhammad bin Abi Ahmad Rahmatullahi alayh died on the 4th Rabi' al-awwal (some say Rajab in the year 411 Hijri, [1020 Common Era]. He was of 80. He is buried in the town of Chisht, near Herat, Afghanistan.
Abu Yusuf Nasir al-Din
Abu Yusuf Nasir al-Din Bin Samaan Al-Husaini [d. 459H/1067CE]* 'alayhi al-rahmah wa'l-ridwan
Khawaja Shaykh Abu Yusuf Bin Samaan al-Husaini aka Nasiruddin was an early day Sufi Saint, a successor to his maternal uncle and murshid Abu Muhammad Bin Abi Ahmad [d.411H - 1020CE], eleventh link in the SufiSilsilah of Chishti Order, and the father and guide of Khawaja Maudood Chishti.
Khawaja Abu Yusuf Nasir al-Din Bin Samaan rahmatullahi alayh was born in the city of Chisht. His year of birth is unknown but is estimated to be around 375 Hijri. He received his education from his maternal uncle Abu Muhammad Bin Abi Ahmad.
* His date of death is disputed but one account says he died on 3rd Rajab 459 Hijri [1067 Common Era]. He is laid to rest in Chisht, near Herat in Afghanistan.
Qutb al-Din Mawdud Chisti
Khawaja Shaykh Qutb al-Din Mawdud al-Chisti [d.527H/1133CE] 'alayhi al-rahmah wa'l-ridwan
Hadrat Khawaja Mawdud al-Chishti aka Shams Sufiyaan, Chiraag Chishtiyaan, was a great sufi saint and a learned Islamic scholar of his time. He was a successor to his father and murshid ABU YUSUF NASIR AL-DIN BIN SAMAAN, in the Chishti silsila, and the murshid of KHAWAJA HAJI SHAREEF AL-ZANDANI Rahmatullahi alayh.
He was born around 430 Hijri in the city of Chisht, Afghanistan. He initially received education from his noble father Khawaja Abu Yusuf Nasir al-Din Samaan Rahmatullahi alayh, and by the tender age of seven [7] he had memorised the complete Qur'an al karim. He went onto complete his education at the age of 16. Khawaja Mawdud al-Chishti Rahmatullahi alayh was particularly known for his very strict adherence to observing the shari'ah [Islamic Law]. Whenever he desired to do anything, he always first supplicated in the court of Allah the Almighty. Legend has it that if anybody stayed in his Khanqah for at least three days, all their difficulties were removed, and they became perfect [kamil] sufis by attaining nearness to Allah.
Hadrat Khawaja al-Mawdud Chisti Rahmatullahi alayh became the mureed [disciple] of Hadrat Khawaja Nasir al-Din Yusuf Chisti Rahmatullahi alayh. After he became a mureed, his murshid [master] addressed him by saying, "Oh! Qutbuddin Moudood, adopt of 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. It is for one to have total trust in Allah, and not to be dependant on any other but Allah) faqr is the way of the true dervishes. The more one travels on the path of faqr, the higher one's status becomes. The Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam is the leader of all the ambiya [Prophet's] 'alaihim as-salaam and dervishes, and he adopted this path. He said; "Faqr is my pride," and after returning from the night of mi'raj [ascension], he performed 'Fajr Salaah' [dawn prayer] with all the sahaba al-kiram [Noble Companions] behind him, and afterwards made du'a [supplication] to Allah by saying;
"O Allah, let me live amongst the poor, take my life away whilst amongst the poor, and raise me on the day of Qiyaamat amongst the poor." All our Grand Masters loved the faqirs, and to love the poor is the sunnah [tradition] of Rasulallah Salla Allahu ta'ala 'alayhi wa Sallam, "and remember, whoever loves the poor and destitute, is loved and worthy of respect, and whoever shows enmity to the poor, stay your distance away from them because they insult the sunnah of Rasulallah Salla Allahu ta'ala 'alayhi wa Sallam."
Khawaja Mawdud al Chisti Rahmatullahi alayh accepted his murshid's [spiritual guide] advice. Shortly after he went into seclusion and remained absorbed in worship of his Creator for twenty years. During this period, he rarely ate and was reported to complete two ('complete') recitations of the Qur'an during the day, and two during the night. He also used to constantly make the dhikr of "La ilaha illallah." Due to all his consistent ibadah [worship], everything that was happening in the universe became apparent to him, and nothing was kept hidden.
Some of Qutb al-Din Mawdud Chisti Rahmatullahi alayh's scholarly work includes two books by the name of 'Minhaj al-Arifin' and 'Khulasat al-Shari'ah'. Khawaja Qutb al-Din Mawdud Chisti Rahmatullahi alayh died around Rajab 527 Hijri and is buried in his place of birth; Chisht, nr Herat in Afghanistan.
Courtesy : CHISTI SABIREE
Haji Shareef al-Zandani
Hadrat Shaykh Khawaja Haji al-Shareef al-Zandani [ d.612 H / 1215 CE] 'alayhi al-rahmah wa'l-ridwan
Khawaja Haji Shareef al-Zandani Rahmatullahi 'alayh was a great Sufi of his time. He was born in the city of Zandanah, Iraq. He was a mureed [disciple] of KHAWAJA QUTB AL-DIN AL-MAWDUD CHISTI [Maudood] al-Chishti [d. 527 Hijri] Rahmatullahi 'alayh. When he was bestowed with the ''khirqa'' [sufi cloak) of khilafat a divine voice is said to have called out;
''O Haji Shareef! We congratulate you upon receiving the khirqa of the dervishes. We have accepted you and made you a beloved in our court.''
Khawaja Haji Shareef al-Zandani Rahmatullahi 'alayh was a master in the field of the undertaking of mujaheda and riyazat. He used to perform his salaah with great love and used to get so engrossed in it, that even if someone tried to disturb or harm him he would be totally unaware of it. The people questioned him as to the reason for his engrossment to such a level, to which he replied;
''A lover should be such that when he takes the name of his beloved nothing else should remain. I swear by Allah, when taking the name of the beloved (ALLAH), I become so intoxicated in my love for Him that even if the entire world was changed into wine and I were to drink it, it would not intoxicate me to that level."
He used to often cry and fall unconscious in the fear of his creator. Upon regaining consciousness the mureeds used to ask him as to the reason for this excessive crying. He used to reply by saying;
"When I remember the verse of the Qur'an where Allah says that:
He has created Jinn and Man only so that they may Worship Him,
... and this means that we should be worshipping Him day and night. Look what we are doing! I do not know what my condition will be on the day of Qiyamat. Outwardly I have adorned the garment of the dervishes, I fear that Allah, on the day of Qiyamat must not make me feel ashamed of myself in front of the dervishes and one of the dervishes must not say that Hajee Shareef WAS a friend of Allah. This type of love and friendship in our path is not correct but an act of shirk. This is the reason why everyone is not allowed to wear the apparel of the dervishes. Only those dervishes in whose heart lies nothing but the love of Allah and his Rasool (Salallahu alaihi wasallam) are permitted to wear it."
Whenever the poor and needy visited Khawaja Haji Shareef al-Zandani Rahmatullahi 'alayh he showed them so much of love and respect that the people present would be left surprised. So much was his love towards them that he used to take the dust from their feet and place it on his eyes and while in this act he used to say,
''O Allah! Haji Shareef is at the service of the poor and keep my love for them firm.''
He never associated with the rich and wealthy. Like all the grand masters he adopted the path of faqr, [contemplation] which is generally translated to mean poverty but according to tasawwuf it is to be outwardly poor but spiritually being rich with Allah. When he was asked by the people about this he used to say:
"This insignificant Haji Shareef is so ashamed that even if every hair on my body were turned into a tongue to make Allah's zikr and if I were to perform the salaah equal to all of Allah’s creation still I would not be able to thank Allah enough for this one day. It is my good fortune that Allah remembers me among the poor and needy. When there is extreme poverty in my house it is not such a great calamity because I am worthy of it just like all the Prophets and Saints of Allah and I make dua to Allah to give me death amongst the poor and raise me on the day of Qiyamat amongst the poor."
Hazrat Khawaja Haji Shareef al-Zandani Rahmatullahi 'alayh passed away on the 3rd of Rajab 612 H, at the grand age of 120 years. He bestowed the Khilafat of the Chishtiya order upon his beloved mureed Hadrat Khawaja Uthman al-Harooni Rahmatullahi 'alayh.
KHAWAJA SHAREEF AL ZANDANI: THE SHAYKH, THE JEW & THE SEVEN BRIDES
COURTESY: CHISTI-SABIREE
Khawaja Uthman Haroon
Hadrat Khawaja Abu Mansur Uthman al-Harooni al-Chisti [d.617 H/1220 CE] 'alayhi al-rahmah wa'l-ridwan
Khawaja Shaykh Usman Harooni Rahmatullahi alayh was born in small town called Harun, which is in the region of Khorasan which is in Iran. According to some, he was born in 526 AH [1131 CE] and according to others, he was born in 510 AH [1116 CE]. He was a Sayyad [descendent of the Prophet Muhammad] and also known by the names as Abu Noor and Abu Mansur. When he was rather young, he came in touch with an absorbed mystic [majzub] by the name of 'Chirk'. This association with 'Chirk' brought about a significant transformation in his life. As a result, the material world lost its charm for him and he decided to embrace a higher moral and spiritual life.
Khawaja Usman Harooni Rahmatullahi alayh went to meet HADRAT HAJI SHAREEF AL ZINDANI Rahmatullahi alayh, a renowned mystic and saint of the Chishti Order, with a request to be enrolled as his spiritual disciple. Khawaja Haji Sharif Zindani found him to be a fit person and accepted the request, by placing a four-edged cap upon the head of Khawaja Usman Harooni. He then told 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 God.
khawaja Usman Harooni Rahmatullahi alayh spent over thirty years in the company of his murshid [spiritual guide]. During this period, he was engaged in ascetic practices and prayers. As time passed, he gained many spiritual accomplishments. He was then asked by his spiritual guide to move on and spread the Gospel of Truth. Khawaja Usman Harooni undertook many tours and travels to preach the Gospel of Truth. In the process, he visited many countries and cities. Among them are prominent Bukhara, Baghdad, Faluja, Damascus, Makkah and Madina. During the course of his travels, he also performed the Hajj pilgrimage to Makkah. In almost all cities, he enjoyed the company of renowned sufis and accomplished dervishes. During all his many journeys, he was always accompanied by his close and dear spiritual murid [disciple], Khawaja Muin al-Din Hasan Chishti [d.633H] Rahmatullahi alayh, who carried his tiffin basket.
Khawaja Usman Harooni Rahmatullahi alayh breathed his last on 5th of Shawaal in the year 617 AH [1220 CE]. His blessings are still invoked by thousands of people belonging to every strata of society and every school of thought. Whilst his shrine in Makkah has been destroyed by the Saudi Wahabbi government, there is also a symbol of his strength and source of his blessings at the Usmani Chilla at Ajmer Shareef. According to Khawaja Usman Harooni, a great man is one who is endowed with virtues like contentment, sincerity, self-abnegation, self-sacrifice and above all, spirit of renunciation. He said that;
'the ego in a man was an enemy, as it did not allow him to think rationally, act wisely and live happily. He emphasised that unless a man loves human beings, it is impossible for him to love Allah'
His advice was simple and his message was as simple and that was "Live".
To exist is one thing but to 'LIVE' another. To exist means to merely breathe, but to live means to keep the welfare of fellow beings uppermost in priority. To live a good life requires a serious effort on one's own part. No exterior agency, legislation or act can make the man a moral being. Inner discovery is very important.
To help his disciples live a better life, Khawaja Usman Harooni gave discourses at times to guide them towards a better path. Of his many teachings, prominent are:
Once the Friend becomes your friend, the whole universe becomes yours. Then it is necessary that you should become unmindful of everything else except the Friend, should ever be with Him and should follow Him faithfully.
According to him, the faithful is one who keeps three things dear to his heart: mendicancy, illness and death.
It is best to not weep or wail in times of difficulty. In fact, according to the witness of Hadrat Abdullah Ansari, the Beloved Prophet Mohammed Peace and Blessings upon him & his family has laid down that the one who weeps and wails in times of trouble and tribulation invites the curse of Allah upon himself.
The one who feeds the hungry is dear to Allah. Allah fulfills a thousand wants and frees such a person from hell-fire.
He who gives food to a dervish becomes free from all sins.
Namee danam key akhir chun dam e deedar mi raqsam
Magar nazam baeen zoqey key peshey yar mi raqsam
Biya jana tamasha kun key dar ambohey ja bazan
Basad saman e ruswaee sarey bazar mi raqsam
Khusha rindi key pama lash kunam sad parsaee raa
Zahey taqwa key maan ba jubba o dastar mi raqsam
Tuwan qatil key az behrey tamashan khun e man rezee
Manan bismil key zerey khanjar ey khun khar mi raqsam
Manam Usman e Harooni wa yar e shaikh e mansooram
Malamat mee kunad khalqey waman bardar mi raqsam
I do not know why at last to have a longing look I dance,
But I feel proud of the fondness that before the Friend I dance.
Thou strikest the musical instrument and lo !
everytime I dance,
In whatever way Thou causest me to dance, o Friend,
I dance.
Come O Beloved ! see the spectacle that in the crowd
of the intrepid and daring,
With a hundred ignomies in the heart of the market I dance.
Blessed is recklessness that I trample underfoot
the very many acts of virtue,
Hail to piety that with the robe and the turban I dance.
I am Usman e Harooni and a friend of Shaykh Mansur,
They revile and rebuke and upon the gallows I dance.
Khawaja Gharib an Nawaz
Chishti, Muin al-Din Hasan Khawaja al-Ajmeri al-Sanjari [d.627 H/1230 CE] 'alayhi al-rahmah wa'l-ridwan
The main personality of the Chishti Sufi order, the most important & widespread Sufi order in India. Born in Sistan [Sijistan] & died in Ajmer. Came to India in 1193 after travelling in Khurasan & Baghdad. His dargah [tomb] in Ajmer is one of the most popular shrines in north-western India, visited by millions of Muslims, as well as Sikhs, Hindus & Christians alike.
READ MORE ABOUT KHAWAJA MUIN ;AL-DIN CHISTI
Qutb al-Din Bakhtiyar Kaki
Hadrat Khawaja Qutb al-Din Bakhtiyar Kaki [d.633 H/1235 CE] 'alayhi al-rahmah wa'l-ridwan
Hadrat Khawaja Qutb al-Din Bakhtiyar Kaki Rahmatullahi alayh was born in 569 A.H. in a town called "Aush" or Awash in Mawar-un-Nahar (Transoxania). Khawaja Qutb al-Din's Rahmatullahi alayh original name was "Bakhtiyar" but his title was 'Qutb al-Din.' The name "Kaki" to his name was attributed to him by virtue of a miracle that emanated from him at a later stage of his life in Delhi. He also belonged to the direct lineage of the Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam, descending from Sayyadina Hadrat Imam Husayn radi Allahu ta'ala anhu.
Hadrat Khawaja Bakhtiyar Khaki Rahmatullahi alayh was one and half year old when his father passed away. His mother arranged for him very good education and training. When Hadrat Khawaja Mu'in al-Din Hasan Chishti radi Allahu anhu came to Isfahan, 40 days before his demise, he took oath of allegiance on his hands and got Khilafat and Khirqa [dress of a religious mendicant] from him. Thus, he was the first spiritual successor of 'Sutan al Hind' - Hadrat Khawaja Gharib-o-Nawaz, Sayyad Mu'in al-Din Hasan al-Chishti radi Allahu anhu.
Thereafter, his murshid [spiritual master] asked him to go to India and stay there. Following this order, he came to Delhi and stayed there. It was the period of Sultan Shamsuddin Iltutmish.
Hadrat Khawaja Bakhtiyar Kaki Rahmatullahi alayh used to offer 95 Rakaahs of Salaah during the 24 hours of day and night, along with 3 000 Durood Shareefs every night upon the soul of the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam. During the first 3 nights of his first marriage, he could not maintain the Durood Shareef. The Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam sent a visionary message to a pious person named Rais Ahmed, asking Hadrat Bakhtiyar Kaki Rahmatullahi alayh the reasons for his not reciting the Durood Shareef. Hadrat Bakhtiyar Kaki Rahmatullahi alayh divorced his wife as a mark of repentance and thereafter broke off all worldly ties and devoted his full time to the devotion of Almighty Allah and the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam.
Shaykh Nur Bux has written in his book entitled "Silsila tuz'zah ":
"Bakhtiyar Aushi was a great devotee, mystic and awliya [friend] of Allah. In private and public he was indulged in the remembrance of Allah. He was habituated to eat little, sleep little and speak little. He was a towering personality in the world of tasawwuf."
He had no parallel in abandoning the world and suffering poverty and hunger. He kept himself engrossed in the remembrance of Allah Subhanahu wa Ta'ala. Whenever someone came to him he would come back to his senses after a while and was then able to talk with him. After a very brief exchange he would show his inability to continue any longer and slipped into the same state of absorption once again.
Once Hadrat Khawaja Qutb al-Din Rahmatullahi alayh was coming back with his relatives and disciples after offering Eid Salaah that he, all of a sudden, halted at a place in silence. After a while his relatives submitted: "Today is the Eid day. Many people would be awaiting his arrival. Having heard this Hadrat Khawaja Rahmatullahi alayh came out of his lost state and uttered, 'From this piece of land I have the smell of the perfect men.'" Thereafter, he came home and after the meal was over, he asked the people to call the owner of the land to him. When the owner came to him, he purchased that piece of land from him. Later, Khawaja Bakhtiyar Rahmatullahi alayh was buried in the same soil.
Death also came to him in an unusual manner. It is stated that once in an assembly of Sama (Qawwali) he happened to hear a verse of Hadrat Ahmad Jam with the meaning: "Those who are killed with the dagger of surrender and pleasure get a new life from the Unseen."
Hadrat Khawaja Bakhtiyar Kaki Rahmatullahi alayh was so much absorbed in and inspired with this verse that from that day on he kept on reciting it in a state of unconsciousness and gave his life in the same state. He remained in this state of Wajd for 3 consecutive days and passed away on the 4th day. This was on the 14th of Rabi-ul-Awwal 633 A.H. On account of his extra-ordinary death, Hadrat Khawaja Qutb al-Din Bakhtiyar Kaki Rahmatullahi alayh is known as "Shaheed-e-Muhabbat" or Martyr of Allah's Love.
The Mazaar Shareef [shrine] of Hadrat Khawaja Qutb al-Din Bakhityar Kaki Rahmatullahi alayh lies near Qutb Minar at old Delhi, India.
'BABA FARID'
KHAWAJA SHAYKH 'BABA FARID AL-DIN GANJ-E-SHAKAR [D.1179] Rahmatullahi 'alayh
Hadrat Baba Farid al-Din Ganj-e-Shakar Rahmatullahi 'alayh was born on the 29th
Sha'ban in 569 A.H. [April 4, 1179 C.E.] in Khotwal, a village near Lahore [Pakistan].
'Baba Farid' is a direct descendant of Hadrat Umar Farooq Radi Allahu ta'ala anhu,
the second Caliph of Islam.
It has been narrated that a miracle occurred before his birth proving his Sainthood.
One day, during the pregnancy of his mother, she wanted to pluck some plums from
her neighbour's tree without his permission, but the child in her womb (Hadrat Baba
Farid) created a severe pain in her stomach that forced her to abandon the idea of
plucking. After a few years after Hadrat Baba Farid's Rahmatullahi 'alayh birth, his
mother lovingly expressed: "My dear son, during your confinement I never ate
anything which was unlawful. "Hadrat Baba Farid Rahmatullahi 'alayh, however,
smiled and said, "But, my dear mother, you wanted to pluck some plums from our
neighbour's tree without his permission when I had created a severe pain in your
stomach which saved you from this unlawful act."
After he had completed his early religious education at the age of 7 in Khotwal,
his mother sent him for higher education to Multan. Here he stayed in a masjid
[mosque] where he learnt the Noble Qur'an by heart and studied Hadith, Fiqh,
Philosophy and Logic under the tutorship of Mawlana Minhaj-ad-Din.
During his studies, Hadrat Khawaja Qutb al-Din Baktiar Kaki Rahmatullahi 'alayh of
Delhi visited Multan where Hadrat Baba Farid Rahmatullahi 'alayh became his Murid
(disciple) in the Chishtiya Silsila. Upon the instructions of his Pir-o-Murshid, he
undertook a tour of Islamic countries, for about 18 years from 593 A.H. to 611 A.H.
[1196 C.E. to 1214 C.E.] he travelled to Ghazni, Baghdad Shareef, Jerusalem,
Afghanistan, Syria, Iran, Makkah and Madina meeting many great saints and Sufis.
After the demise of Hadrat Khawaja Qutb ad-Din Rahmatullahi 'alayh the mantle of
spiritual leadership in the Chishtiya Silsila fell on the shoulders of Hadrat Baba Farid Rahmatullahi 'alayh when Khawaja Qutb ad-Din Rahmatullahi 'alayh nominated him
to be his Khalifa or spiritual successor.
It is narrated that when Hadrat Baba Farid Rahmatullahi 'alayh visited Madina
Shareef he was spiritually commanded by the Beloved Prophet Salla Allahu ta'ala
'alayhi wa 'aalihi wa Sallam to visit Baghdad Shareef and meet Hadrat Abdul Wahab Rahmatullahi 'alayh, son of Hadrat Ghawth al-A'zam Sayyadina Shaykh Abd'al-Qadir
al-Jilani Radi Allahu ta'ala anhu He was to receive some sacred relics from him.
Accordingly, when he reached Baghdad Shareef, he received a box from Hadrat
Abd'al Wahab Rahmatullahi 'alayh which contained the following holy relics: Two
flag-poles which were used by the Beloved Prophet Salla Allahu ta'ala 'alayhi wa
'aalihi wa Sallam in some of the battles fought by him; one wooden bowl in which
the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam used to eat from;
one pair of scissors and one turban which was used by the Beloved Prophet Salla
Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
Because of political upheavals in Delhi, he was obliged to shift the centre of the
Chishtiya mission from Delhi to Ajodhan now known as "Pak Pattan". The Khanqah
of Baba Farid Rahmatullahi 'alayh, with his patronage, became a great university
of "moral and spiritual training." Thousands of aspirants, scholars, dervishes and
Sufis reaped benefit from this spiritual university. Hadrat Baba Farid Rahmatullahi
'alayh reached the pinnacle of spiritual glory through extremely hard Mujahidas
(spiritual striving) to gain mastery over the Nafs.
Once Hadrat Khawaja Qutb ad-Din Rahmatullahi 'alayh ordered Hadrat Baba Farid
Rahmatullahi 'alayh to perform the "Chilla-e-Maakoos" for 40 days. This chilla was
seldom undertaken by Sufis and was one of the most difficult tests of Hadrat
Khawaja Baba Farid's Rahmatullahi 'alayh faith and courage. It was to be
performed in a well by hanging himself in a reverse or headlong position with his
feet tied up by a rope to a sturdy branch of a treetop.
Once, due to utter weakness, Hadrat Baba Farid Rahmatullahi 'alayh helped
himself to walk with the aid of a staff. But after a few steps, the colour of his
face suddenly became purple, as if he was under heavy punishment. He threw
away the staff. When Hadrat Khawaja Nizam al-Din Rahmatullahi 'alayh, who
was escorting him, enquired the reason for this, Hadrat Baba Farid Rahmatullahi
'alayh replied, "I wanted to take help of the staff, but Allah's displeasure
frowned upon me for depending on other's help instead of His. I, therefore,
threw away the staff and felt highly ashamed of this weakness in my faith in
Rabb, the Almighty."
It is also narrated that once a trader was taking a caravan of camels laden
with sugar from Multan to Delhi. When he was passing through Ajodhan (now
Pakistan), Hadrat Baba Farid al-Din Rahmatullahi 'alayh enquired casually as to
what he was carrying on his camels. The trader sarcastically replied, "It is salt."
Hadrat Baba Farid al-Din Rahmatullahi 'alayh also affirmed, "Yes, it may be salt."
When the trader reached Delhi, he was awfully perturbed to find that all his bags
of sugar had turned to salt. He immediately returned to Ajodhan and apologized
before Hadrat Baba Farid Rahmatullahi 'alayh. Hadrat Baba Farid Rahmatullahi
'alayh said: "If it is sugar then it shall be sugar." The trader returned to Delhi
and was pleased to find that the salt had turned back to sugar by the Grace
of Almighty Allah. This is how Hadrat Baba Sahib Rahmatullahi 'alayh received
the title of "Ganj-e- Shakar."
One of the devotees of Hadrat Baba Farid Rahmatullahi 'alayh named Muhammed
Nishapuri lived in Gujerat and was going to Delhi with three other companions.
On their way through the jungle, robbers encountered them. Muhammed
Nishapuri and his companions had no wepons to defend themselves. In such a
helpless state, Muhammed Nishapuri remembered his Pir, Baba Farid Rahmatullahi
'alayh, and also offered prayers seeking Allah Subhanahu wa Ta'ala's help in their
predicament. Surpassingly, the robbers threw away their weapons and offered
an apology to the party and went away.
One day some poor people came from Arabia to see Baba Farid Rahmatullahi
'alayh and said that they were strangers to the land and that all their money
was spent before the end of the journey. Hadrat Baba Farid Rahmatullahi 'alayh
gave them some dried dates which were lying in front of him at the moment and
said, "Take them and go. Your journey shall be completed by the Grace of Allah.
"Apparently, these persons were very disappointed with such a "cheap gift".
After leaving the Khanqah, they wanted to throw away the dates, but just as
they were about to do so, to their amazement, the dates turned into gold.
Regretting their thoughts, these people left happily uttering their heartfelt
gratitude and prayers for Hadrat Baba Farid Rahmatullahi 'alayh.
He fasted throughout his life and maintained his nightly prayers and devotions.
Fear of Allah Subhanahu wa Ta'ala always dominated him. He was a staunch
devotee of the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi
wa Sallam, and dedicated his entire life to the veneration of the Most Beloved
Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam's immortal glory. At the
mention of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam's
character he would often weep out of his love and devotion. Hadrat Baba Farid
Rahmatullahi 'alayh avoided kings, government officials and the rich. He also
warned his Khalifas, devotees and Murids to avoid their company. He was a
living picture of humility. Whatever he received was spent in the name of Allah
and his chest overwhelmed with mercy and forgiveness. Many miracles are
attributed to him during his lifetime and after his passing away.
On the 5th of Muharram, during the Isha prayer [evening prayer] ] while in the
act of Sajdah, [prostration during prayer] he uttered "Ya Hayu Ya Qayum" [O
Self-Subsisting, O Eternal -- two names of God] and with these words on his
lips his soul disappeared into the eternal bliss of his beloved Allah. Immediately
a "Nida" or Divine Voice declared: " Dost ba Dost Pewast " - Friend has merged
into the unity of "Friend" (Allah).
An old woman that was one of the devotees of the Saint presented a piece of
cloth for the kaffan [shroud] of Hadrat Baba Farid Rahmatullahi 'alayh. She
implored: "I have not spun even a single thread of this cloth without having
Wudu [purification]. I had prepared it for my own coffin but if it is accepted
for the kaffan of this great Saint, I feel confident, Allah would be pleased with
to pardon my sins and grant me salvation." Hadrat Baba Farid Rahmatullahi
'alayh's son accepted this cloth as the Kaffan.
His Mazaar Shareef [noble shrine] is in Pak Pattan, Pakistan. Hadrat Sabir Pak,
Hadrat Nizam al-Din Awliya and Hadrat Jamaluddin Hansi rehmatulla alaihim
[may Allah have mercy upon them] are among his favourite Murids and Khalifas.
It is generally recognized that he had three wives and many children. Hadrat
Baba Farid Rahmatullahi 'alayh was indeed one of the most brilliant stars of the
Chishtiya Silsila and is held in high esteem by one and all.
Nidam al-Din Awliya
Mahboob-e-Ilahi Hadrat Khawaja Shaykh Nizam al-Din al-Awliya [d.725 H./1325 C.E.]
"In Allah's garden you gather roses,
Being drunk with divine mysteries:
Hadrat Mehboob-e-Elahi -- the beloved of Allah,
'O, how I long for the attar of your company''
Hadrat Nizam al-Din Awliya [d. 1325 C.E] represents in many ways the pinnacle of the Chishti Order of the Sufis. Hadrat Baba Farid, his spiritual guide, said to him on appointing him as his successor: "Be like a big tree, so that Allah's creation, the human beings in their vast multitudes, may find rest and solace under your shadow." This partly explains why he admitted so many (according to some, including Barani, too many) men into the Chishti order as his disciples. Another reason has been clearly formulated in this way: "History, nonetheless, bears out the wisdom of his open-ended policy . . . To far-flung areas of Uttar Pradesh, Rajastan, Gujarat, Bihar, Bengal and the Deccan, Hadrat Nizam al-Din Awliya sent able disciples well versed in the Chishti practices, yet sensitive to the needs of the local populace."
With regard to the Sufi path, Hadrat Nizam al-Din Awliya taught the following:
"For a dervish, three things are necessary. They all begin with an 'ain' (an Arabic letter), i.e., Ishq (love), Aql (intelligence) and Ilm (knowledge). ''
Let us discuss these three qualities one by one.
Sufism is, in its essence, the way of love. Love is considered to be a spiritual alchemy by means of which the baser qualities of a human being are transformed into higher ones. In this respect it suffices to say that Hadrat Nizam al-Din Awliya is known as 'Mahboob-e-Elahi' the beloved of Allah. Of course the spiritual status of a beloved is much higher than that of a lover.
'Intelligence' changed in the hands of Hadrat Nizam al-Din Awliya into wisdom. His wisdom manifested itself in the shape of service to humanity. About him it has been said:
"He was not a miracle-monger of the ordinary sort. He never flew in the air or walked on water with dry and motionless feet. His greatness was the greatness of a loving heart; his miracles were the miracles of a deeply sympathetic soul. He could read a man's inner heart by a glance at his face and spoke the words that brought consolation to a tortured heart."
About 'knowledge', the third faculty of a dervish, it can be said that Hadrat Nizam al-Din Awliya was one of the greatest scholars of his day. He wanted to become a Qazi, but gave it all up in his pursuit of inner knowledge. After becoming a Murid (spiritual disciple) of Hadrat Baba Farid, he lived in extremely poor circumstances. Seeing him, a former friend expressed great surprise as he remembered Hadrat Nizam al-Din Awliya as one who had begun a very promising career as a scholar. When Hadrat Nizam al-Din Awliya told all of this to Hadrat Baba Farid, his murshid (spiritual guide) suggested that he should recite the following couplet to his friend:
You are not my fellow traveller.
Tread your own path
May you be affluent.
And I downtrodden.
Then Hadrat Baba Farid ordered him to take a tray of food from the kitchen and carry it on his head to his friend. After doing so, he recited the verse. This deeply moved his friend.
One day, someone told a story of a certain saint who expired while slowly repeating the name of Allah. The eyes of Hadrat Nizam al-Din Awliya, who was listening to this story, filled with tears and he recited this quatrain:
I come running to the end of Your street,
Tears are washing and washing my cheek.
Union with You -- what else can I seek?
My soul I surrender as Your name I repeat.
1. Early Years
After leaving their homeland the city of Bokhara, the paternal grandfather of Hadrat Nizam al-Din Awliya -- Khawaja Ali -- and the maternal grandfather of Hadrat Nizam al-Din Awliya -- Khawaja Arab -- along with their family, came to India. At first they lived in Lahore, but later they took up their residence in Badayun (East of Delhi). Khawaja Arab married his daughter Bibi Zulaitaikha to Khawaja Ali's son Khawaja Ahmad.
The birth of Hadrat Nizam al-Din Awliya took place on the last Wednesday of the month of Safar, i.e., the 27th of Safar 636 A.H. (1238 C.E.) Up to this day, his birthday celebration takes place. His shrine is bathed and the water thereof is distributed among the visitors.
Hadrat Nizam al-Din Awliya's father expired when Hadrat Nizam al-Din Awliya was five years old. His mother brought him to a school where he learned to recite the Noble Qur'an. In a short time he mastered the seven ways of recitation of the Noble Qur'an. Then he studied Arabic grammar, Ahadith (traditions of the Prophet Mohammed, peace be upon him), commentary of the Qur'an and logic. At the age of twelve, he received the "turban of excellence." He was so sharp-witted, wise and understanding that he was given the title "Debater, capable of defeating the congregation." He became distinguished in the science of Tafsir (commentary on the Qur'an), in the knowledge of Ahadith, in Fiqh (Islamic Jurisprudence), mathematics and astronomy. Khawaja Shamsul Malik was among his most learned teachers. He received a testimony of knowledge of Ahadith from Maulana Kamaluddin. [2]
Although in that period, Hadrat Nizam al-Din Awliya used to sit among the ulama (the scholars of Islam), he was more interested in the inner life. He often used to say: "In the days of youth, I used to live in the company of the ulama, but in my heart the thought used to come that I should go away from their company and turn my face to the Divine Teacher." [3]
II. Baba Farid
One day a certain Qawwal (Sufi musician), with the name of Abu Bakr, came from Multan (Pakistan) to Hadrat Nizam al-Din 's teacher. The teacher asked for information about the Sufi Shaykhs of Multan. Abu Bakr answered thus: "I have lived in the company of Hadrat Shaykh Bahauddin Zakaria of Multan and I have sung mystical couplets for him. In his Khanqah (Sufi monastery) the worship of Allah is very devoted, so much so that even the girls who knead the flour, while doing so, are occupied with the Zikr (remembrance of Allah). From there I went to Ajodhan (the present Pak Pattan in Pakistan). There I got the privilege of meeting Hadrat Baba Fariduddin Gang-e-Shakar," That sovereign of love of God has conquered the world and the light of his moon has illuminated that area."
"When I heard these words of praise in regard to Baba Fariduddin Ganj-e-Shakar," Hadrat Nizam al-Din Awliya says, I developed a sudden and intense love for him and I began to repeat his name after every Namaz (prayer)."
The Qawwal had started his concert with this line: "The living serpent of love has bitten my heart." But then Abu Bakr could not recollect the second line. Hadrat Nizam al-Din Awliya helped him to do so, and seeing this, the Qawwal became very attentive towards him. From that day, Hadrat Nizam al-Din Awliya became very much attached to Baba Farid.
III. Coming to Delhi
"When my eighteenth year began," Hadrat Nizam al-Din Awliya tells, "I travelled from Badayun to Delhi." Musamma Ayuz accompanied him in this journey. Ayuz was a staunch believer in the spiritual greatness of Baba Farid. Whenever he saw the slightest danger because of robbers or wild beasts, he would cry out: "O, Pir! Come! I need your protection." "I asked him the name of that Pir and Ayuz said: "It is the one who has caught your heart and got you enamoured," meaning Baba Farid. Thus from that day my faith in the Shaykh increased."
"When in Delhi, I stayed by chance near Hadrat Baba Fariduddin's brother and caliph Hadrat Shaykh Najibuddin Mutawakkil. My mother and sister were also with me. We rented a house in the neighbourhood of the great Shaykh, whose company was very valuable to me. In his presence, the qualities of Baba Fariduddin Ganj-e-Shakar used to be described. On hearing them, I felt the desire of kissing his feet. For approximately three years I stayed in Delhi." [4]
IV. Meeting Baba Farid
One day Hadrat Nizam al-Din Awliya said to Shaykh Najibuddin Mutawakkil that he should pray to God, so that he (Nizam al-Din ) might become a Qazi. Then he would be able to spread justice among the creatures of God. The Shaykh remained silent. When Hadrat Nizam al-Din repeated his question, he answered thus: "God forbid that you be a Qazi; be something else!"
In those days, Hadrat Nizam al-Din Awliya used to spend the nights at the Jama Masjid. One morning, the muezzin (the one who calls to the prayer) recited the following verse from the minaret:
"Has not the time come
For the faithful
That their hearts should bend
For the remembrance of Allah" [Qur'an 57:16]
Hearing this, Hadrat Nizam al-Din Awliya's condition changed. It was as if he received spiritual illumination from every direction. And, without any food, he left Delhi in order to present himself to Baba Farid. At the age of twenty, on Wednesday the 11th of Rajab 655 A.H. (1257 C.E), he reached Ajodhan. Coming before Hadrat Baba Farid, he unsuccessfully tried to summon up courage to tell in detail how eager he was to see him. He could not do so, because of awe. Baba Farid then said: "Every newcomer is nervous." Thereafter Baba Farid recited this verse:
"O, the fire of separation of Thee,
Has made the hearts like roasted meat;
The flood of the fondness of Thee,
Has made the lives morose."
Then Hadrat Nizam al-Din Awliya was honoured to be accepted as the mureed (spiritual disciple) of Baba Farid. Then Baba Sahib remarked: "O, Nizam al-Din ! I wanted to entrust the domain of Delhi to someone else. When you were on the way I heard a voice to the effect that I should wait as Nizam al-Din is coming. He is fit for this domain. It should be entrusted to him. So stay in our company so that after completing your inner training, we will appoint you as our caliph and as the Wali-e-Hindustan (the saint of India)."
Hadrat Nizam al-Din lived in the company of his Pir-o-murshid (spiritual guide) for seven months and a few days. In this short period, he became deserving of the khilafat of the great mystic Baba Farid. On the second of Rabi'ul Awwal 656 A.H. (1258 C.E), Baba Farid bestowed khilafat and wilayat to Hadrat Nizam al-Din Awliya by giving him the special turban, which came to Baba Sahib from Chisht (Afghanistan). After coming to Delhi, Hadrat Nizam al-Din Awliya ascended the throne of khilafat-e-piran-e-Chisht [5], i.e., he became a caliph of the Chishti Shaykhs. Hadrat Nizam al-Din Awliya came ten times to Ajodhan: three times in the life of Baba Farid and seven times after his death [6].
After residing in Delhi for a few days, he disdained the crowds of people and desired to withdraw himself to the desert. He then received a Divine inspiration that his place of residence should be Ghiyaspur, a small village outside the city of Delhi. First he had raised a temporary shed with a straw roof for himself and all his companions. After some time, a better place was constructed for him by one of his disciples, Ziauddin Wakil Mulk. Hadrat Nizam al-Din Awliya lived here for more than sixty years and never changed his place of residence. The khanaqah is still there and is visited by many people up to this day.
V. Death
After an illness of about four months he expired in 725 A.H. (1324 C.E.) and realized seclusion (i.e., was buried) in Ghiyaspur. The locality is named after him today.
VI. Nature
After passing the spiritual status of ghousiat and farwaniyat, Hadrat Nizam al-Din Awliya reached the status of Mehboob (beloved). His personality was the container of divine secrets and his intentions were in harmony with those of Allah. He spread a very fine fragrance. Qazi Hamiduddin Kashani also became fragrant with this scent and unsuccessfully tried to wash it way. He narrated the incident to Hadrat Nizam al-Din Awliya, who explained it thus: "Qazi, this fragrance is of the love of Allah, which He gives to His lovers."
In the early period of his life he experienced great poverty. Although in Sultan Ghyasuddin Balban's time one could buy melons for very little money, the greater part of the season would pass without Hadrat Nizam al-Din Awliya eating a single slice. One day a pious woman brought some barley flour and presented it to him. He asked Shaykh Kamaluddin Yaqub to boil it in a cauldron. At that moment a faqir with a patched frock arrived and with a loud voice said: "O, Nizam al-Din ! bring whatever is present." Then Hadrat Nizam al-Din Awliya gave all the food to him. The faqir ate it all and then broke the cauldron. Hereafter he said: "O, Nizam al-Din ! You have received the bounties of the invisible world from Baba Farid and the bowl of visible poverty I have broken. Now you have become the sultan of both the visible and invisible world." From that day on, countless gifts started coming and free food was distributed to hundreds of visitors every day.
Hadrat Nizam al-Din Awliya was very generous as can be seen in the following narration, which can be found in Jami's "Nafhatul Uns." A merchant of Multan lost all his possessions to a band of thieves. He told Shaykh Sadruddin, the son of the famous Suhrawardi saint (Shaykh Bahauddin Zakaria of Multan), that he intended to go to Delhi and asked for a letter of recommendation to Hadrat Nizam al-Din Awliya. Then he was told by the great saint that he would receive all the gifts that would be given from the morning to the chasht (forenoon) prayers. About 12,000 golden and silver coins were received. All these were given to the merchant.
Every day large numbers of gifts used to be received, but they were distributed before the evening. More than three thousand needy people used to live on the langar (tree feeding).
Shortly before his death, Hadrat Nizam al-Din Awliya called Khadim Iqbal and said: "Whatever cash is present, bring it so that I may distribute it to the deserving." Iqbal replied: "Whatever gifts come, they are spent on the same day. But there are a few thousand tons of grain in our storeroom." Bring it out and distribute it to the deserving," said Hadrat Nizam al-Din Awliya.
Hadrat Nizam al-Din Awliya had great love of sama (Sufi music). His friends, disciples and students used to perform such Qawwali (music) in his presence, that even animals used to stop and listen to it [7]. One day he was out for a walk, when he saw a person who was pulling water out of a well and was saying in a loud voice to his companions: "Remain outside today, brother!" Hadrat Nizam al-Din , after hearing this, started weeping, and his khuddam (servants) repeated that line until they reached home again.
Hadrat Nizam al-Din Awliya remained a bachelor all his life. Once his kamarband (a rope used to fasten a pair of trousers) got away from his hand. Baba Farid then said: "Tighten the kamarband properly." Hadrat Nizam al-Din asked: "How should I do it? Baba Sahib answered: "Tighten it in such a way that except the houris of heaven, nobody is capable of opening it." Hearing that Hadrat Nizam al-Din Awliya put his head on the floor and did not marry . [8]
VII. Writing and sayings
Hadrat Nizam al-Din Awliya collected the discourses of his Pir-o-murshid in a book called "Rahat-ul-Qulodo."
Some of the sayings of Hadrat Nizam al-Din Awliya:
1. The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not.
2. The love of Awliya (saints) is stronger than their reason.
3. The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can.
4. He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi Shaykhs.
5. So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.
VIII. Miracles
Once Sultan Qutb al-Din Mubarak Shah asked Hadrat Nizam al-Din Awliya to come to him on the last day of every month. Hadrat Nizam al-Din Awliya responded: "It is against the tradition of my Shaykhs. I will never go to meet the king." His friends advised him to turn for help to his Shaykh Baba Farid, so that the problem would be solved. Hadrat Nizam al-Din Awliya refused to do so, saying: "The tasks of religion alone are many. I feel ashamed to give pain to the Shaykh for a worldly affair." He then said: "The king will not be victorious over me for I have had a certain dream. I saw that an animal with horns was attacking me. Upon it coming closer, I took hold of its horns and threw the animal on the earth in such a way that it was killed." That day, after the noon prayers, he declined to visit the king. When two hours of the day remained, he was asked again to visit the king. He gave no reply. But it so happened that upon that very night, the king was murdered by a certain Khusru Khan. [9]
Another Sultan by the name of Ghiyasuddin Tughlaq, wanted Hadrat Nizam al-Din Awliya to leave Ghiyaspur before the Sultan's visit to Delhi. Hadrat Nizam al-Din Awliya, was saddened by this and remarked: "Delhi is still far away." Then just before the arrival of the king in Delhi, the palace of Tughlaqabad fell upon him and he was killed. [10]
Sultan Alauddin had the fear in his heart that Hadrat Nizam al-Din Awliya wished to rule the kingdom himself and that he was only waiting for the proper time and chance to overthrow him. As a test, he sent some complicated matters related to state affairs to Hadrat Nizam al-Din Awliya and asked for its solution. Hadrat Nizam al-Din Awliya reacted thus: "What have the dervishes, seated on rugs, to do with the affairs of kings seated on thrones? It is better that the time of the dervish is not wasted and conscience of the faqura is not put to test." When the king respectfully invited Hadrat Nizam al-Din Awliya to visit him, the latter answered thus: "The affections of a dervish should be seen as a bird to which distress is caused by the hawk of kingly shows. It is better and enough to keep acquaintance through greetings."
Khawaja Hasan, who had lived in the company of Hadrat Nizam al-Din Awliya when he was much younger, along with all his friends, was involved in the drinking of wine. One day, near the mausoleum of Hadrat Qutb al-Din Bakhtiar Khaki, they met again. Khawaja Hasan then recited this verse:
"For years we have been in each others' company,
But your company did me no good.
Your piety could not correct my sinful life.
My sinful life is therefore stronger than your piety."
After hearing this verse, Hadrat Nizam al-Din Awliya simply said: "There are different effects of company on different men." At once, Khawaja Hasan fell down at the feet of Hadrat Nizam al-Din and along with his friends became a murid (spiritual disciple) of Hadrat Nizam al-Din Awliya.
Hadrat Shaykh Nasiruddin of Oudh related that he used to receive worldly knowledge from Qazi Muhiddin Kashani. He suddenly became ill and no hope of life remained. Hadrat Nizam al-Din Awliya visited Shaykh Naseeruddin when he was unconscious. Then Hadrat Nizam al-Din Awliya rubbed his hand over his face. Immediately Shaykh Naseeruddin regained consciousness and put his head on the feet of Hadrat Nizam al-Din Awliya.
One day a murid of Hadrat Nizam al-Din Awliya prepared a feast for his Shaykh. Qawwals were also called and food was prepared. But when the same (music) started, thousands of people joined in. The host became worried because of the shortage of food. Feeling this, Hadrat Nizam al-Din Awliya said to his khadim (servant): "Wash the hands of the people and let ten people sit at one place. Start giving the food after saying 'Bismillah' (In the Name of Allah)." It so happened that everyone had enough food and there was a great deal of food left over. [11]
It is narrated that a certain Shamsuddin was a very rich man and had no faith in the spirituality of Hadrat Nizam al-Din Awliya. Instead he used to speak ill of him in his absence. One day, he was drinking wine with his friends and suddenly he saw Hadrat Nizam al-Din Awliya appear in front of him, who made a prohibiting sign with his finger. Shamsuddin then threw the wine in the water and started towards the house of Hadrat Nizam al-Din Awliya after performing the ritual ablutions. Seeing him, Hadrat Nizam al-Din Awliya said: "Whoever is blessed by Allah, he abstains from sins like this." Hearing this, Shamsuddin became very astonished and with complete faith became his murid. He distributed all his money to the dervishes and in a short time became a Wali (saint) himself.
IX. A story
One day Hadrat Nizam al-Din Awliya was listening to Qawwali and in ecstasy, waving his handkerchief, said: "We regret, we have not become equal to the washermans' son even." At that moment no one dared to ask what he meant, but some days afterwards he was asked about it by Hadrat Amir Khusru. The explanation of Hadrat Nizam al-Din Awliya was like this: "The son of the washerman of the king, without seeing the princess, was in love with her. He used to wash her clothes with utmost care, and even mended and improved them by various means. Without seeing her, he used to moan and weep in the memory of her beauty. His parents became very worried. To speak about it is a problem and not to speak about it is a problem. We are washers and she is a princess. How can the dust of the earth be compared with the sky?
So they tricked him in order to try and change their son's ideas. One day his mother came to him with a grief-stricken face. He asked what was the matter with her. Then she explained "Today was the soyam (the third day after the death) of the princess whose clothes you used to wash. The boy three times asked: "Has she died?" -- and then with a shriek died.
On the fourth day, the washerwoman brought the clothes back to the princess. She asked: "Who has washed these clothes today? They do not look as clean as they used to be. Their neatness used to look as if love has been involved." Hearing this, the washerwoman became sad and started weeping. On being forced by the princess, she explained everything. The princess then wished to visit his grave. At once, when she was there, the grave cracked and the princess said: "It cracked at places. Ah! Whose grave is this? Probably a restless heart is buried in it." Then the princess fell down and expired. [12]
X. Poetry
The following is a translation of Hadrat Nizam al-Din Awliya's famous poem in honour of the Beloved Prophet (May Allah ta'ala shower His Infinite blessings upon him):
O breeze! turn towards Madina (and) from this well-wisher recite the Salaam.
Turn round the king of the Prophets (and) with the utmost humility recite the Salaam.
Sometimes pass the gate of mercy (and) with the gate of Gabriel rule the forehead.
Salaam to the prophet of God (and) sometimes recite Salaam at the gate of peace.
Put with all respect the head of faith on the dust there.
Be one with the sweet melody of David and be acquainted with the cry of anguish.
In the assembly of the prophets recite verses from the humble being 'Nizam'.
Notes:
1. Astrabadi, Mohammed Qasim Hindu Shah: "Tarikh-e-Farishta."
2. Sijzi, Amir Hasan: "Fawwai 'du'l-Fu'ad."
3. Khrd, Amier: "Siyaru 'l-Auliya."
4. Ibid.
5. Ibid.
6. Bulaq, Mohammed: "Roza-e-Aqtab."
7. Ibid.
8. Same as note 1.
9. Ibid.
10. Ibid.
11. Ibid.
12. Translated from the "Tazkara-e-Ghousiya."
Amir Khusro
Khawaja Amir Khusro [d.725 H - 1325 CE] 'alayhi ar-rahman w'al ridwan
Khawaja Amir Khusro Rahmatullahi alaih was born in Patiali near Etah in what is today the state of Uttar Pradesh in northern India. His father Amir Saifuddin came from Balkh in modern day Afghanistan and his mother hailed from Delhi. After the death of his father, Khusro went to Delhi with his mother. Amir Khusro compiled his first divan of poetry, "Tuhfatus-Sighr".
Khusro was a prolific classical poet associated with the royal courts of more than seven rulers of the Delhi Sultanate. He is popular in much of North India and Pakistan, because of many poems, verses and legends attributed to him. Through his enormous literary output and the legendary folk personality, Khusro represents one of the first (recorded) Indian personages with a true pluralistic identity. He wrote in both Persian and Hindustani. His poetry is still recited today at Sufi shrines throughout Pakistan and India.
Amir Khusro was the author of a Khamsa which emulated that of the earlier Persian-language poet Nizami Ganjavi. His work was considered to be one of the great classics of Persian poetry during the Timurid period in Transoxiana. Nizam al-Din Awliya Radi Allahu anhu died, and six months later so did Khusro. Khusro's tomb is next to that of his master, in (Khawaja Nizam al-Din Radi Allahu anhu) Delhi.
CHIRAGH-E-DILHI
Hadrat Khawaja Nasir al-Din Mahmood 'Chiragh Delhi' [d.757 H / 1356 CE] 'alayhi al-rahmah wa'l-ridwan
Hadrat Shaykh Khawaja Nasir al-Din Mahmood Rahmatullahi 'alayh, popularly known as 'Chiragh Delhi' was the fifth spiritual successor of Hadrat Khawaja Muin-al-Din Chishti of Ajmer Rahmatullahi 'alayh. He was the Khalifa of Hadrat Khawaja Nizam al-Din Awliya Rahmatullahi 'alayh who, at the time of his death, told Hadrat Nasir al-Din Rahmatullahi 'alayh that, 'You shall have to stay in Delhi and suffer the persecution of the people,' while handing him over the 'sacred relics'. (Tabbarukat-e-Mustafavi).
Hadrat Nasir al-Din Rahmatullahi 'alayh renounced the world at the age of 25 and began Mujahedas against his Nafs with the company of a dervish with whom he is reported to have roamed around the surrounding mountains and jungles of Avadh for 8 years. During this period, he always observed fasts and lived on herbs. He used to break his fast with the leaves of sambhuker (a kind of plant generally found in Avadh, Uttar Pradesh, India).
Hadrat Nasir al-Din Rahmatullahi 'alayh came to Delhi at the age of 43 years and joined the circle of Hadrat Nizam al-Din Awliya’s Rahmatullahi 'alayh Murids [disciples]. One day while Hadrat Nizam al-Din Awliya Rahmatullahi 'alayh was descending from his hujra [room] at the top of his Khanqah, he noticed that Shaykh Nasir al-Din Mahmood Chiragh Rahmatullahi 'alayh was standing in a despondent mood under the shade of a nearby tree. He sent for him through his attendant and took him in privacy to have a talk about his condition. After a brief self-introduction, Hadrat Nasir al-Din Rahmatullahi 'alayh said: 'Sir, I have come here to help the dervishes in putting on their shoes.' This one sentence was enough to confirm his humble character and keenness for a spiritual career and also to win the affection of Hadrat Nizam al-Din Awliya Rahmatullahi 'alayh who related his own story of devotion to his Pir-o-Murshid in the beginning of his career. He then became Murid at the hands of Hadrat Nizam al-Din Awliya Rahmatullahi 'alayh and devoted himself wholeheartedly to the service of his Pir-o-Murshid [shaykh].
Once Khawaja Muhammed Gazrooni, a Murid of Khawaja Aha-al-Din Zakaria Rahmatullahi 'alayh of Multan was staying as a guest of Hadrat Nizam al-Din Awliya Rahmatullahi 'alayh at his Khanqah. One night Khawaja Gazrooni Rahmatullahi 'alayh awoke for Tahajjud [prayer before sunrise] and keeping his clothes in the Jamat Khana, went to perform Wudu [purification] but on his return he did not find his clothes where he left them and began to grumble loudly in a fit of anger. Hadrat Nasir al-Din Rahmatullahi 'alayh was upset by his noisy temper and thought that it would disturb Hadrat Mehboob-e-Illahi's Rahmatullahi 'alayh ['Beloved of God' -- Hazrad Nizam al-Din Awylia, Rahmatullahi 'alayh ] devotion at the late hour of night. In order to pacify the anger of the Khawaja , he at once took off his own clothes and gave them to him. The next morning, when this incident came to the knowledge of Hadrat Nizam al-Din Awylia Rahmatullahi 'alayh, he presented Hadrat Nasir al-Din Rahmatullahi 'alayh with a new “poshak” (dress) and prayed for his success.
After the demise of Hadrat Mehboob-e-Illahi Rahmatullahi 'alayh , the Jamat Khana of his Khanqah became the property of his sisters descendants and Hadrat Nasir al-Din Rahmatullahi 'alayh shifted himself to the place of Chiragh Delhi where his Mazar Sharif [noble shrine] stands to this day.
Like his Pir-o-Murshid, Hadrat Nasir al-Din Rahmatullahi 'alayh had to contend with very hard times. Often, during the nights, he had no lights in the house. For several days his oven remained cold. When anybody came to see him, he used to wear his Pir's Jubba to meet him, and after having gone he would change into his rough clothes. He says that he never liked to perform ablution by wearing his Pir's Jubba but he liked to hide his poverty from the world by wearing it. During his good times, although he used to fast daily, he ordered delicious food to be prepared and served to his guests and Murids. He himself used to say, "Allah be praised! After all, Faqiri (life of a Sufi) is tremendous blessing. It's beginning and end are both beautiful."
The title of "Chiragh," according to one version, was given to the Shaykh by his Pir-o-Murshid. Once there was a distinguished gathering of many leading Mashaykhs at Hadrat Nizam al-Din Awliya's Rahmatullahi 'alayh Khanqah. Hadrat Nasir al-Din Rahmatullahi 'alayh arrived a bit late and Hadrat Mehboob-e-Illahi Rahmatullahi 'alayh asked him to sit down, but he replied: "Sir, my back would be towards this august assembly"- a posture which is considered impertinent in Islamic etiquette. Upon this Hadrat Mehboob-e-Illahi Rahmatullahi 'alayh said: "A Chiragh has no back" meaning that there is neither a face nor a back of a lamp, it sheds its light in all directions. From that day onwards, among his fellow Murids, the title of "Chiragh" became very popular.
Once a learned person came to Hadrat Nasir al-Din Rahmatullahi 'alayh to become his Murid. At the time of initiation, the Saint warned him: "When an aspirant enters on the path of Tariqat, he must shorten his sleeves, keep his dress up and shave off his head. Shortening of sleeves means that he has cut off his hands so that he may not spread it before the world for help except Allah; keeping his dress up means that he has cut off his feet so that he may not go to any place that is bad and where there is a danger of misfortune; and shaving of the head means that he has cut of his head in the Oath of Divine Love so that nothing against the Shari'at [Islamic Law] would come from him."
How great and wise were the teachings of one of he greatest Sufi Saints ever. Hadrat Nasir al-Din Rahmatullahi 'alayh recommended all that came to him to observe punctuality of Salaah [Islamic Prayer] with congregation. He himself desired this rule very strictly since his younger days. He used to explain the benefits of Salaah by guiding instances from the Hadith [Traditions of the Prophet, Salla Allahu ta'ala 'alayhi wa Sallam] and the Qur'an. He had extreme love for the Beloved Prophet Muhammad, Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam and his philosophy of Islamic faith was based upon two paramount things, namely, obedience to whatever Allah and His Rasul [Messenger of Allah] Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has ordained and the avoidance of whatever was forbidden.
Hadrat Nasir al-Din Rahmatullahi 'alayh, like many other Sufi dervishes before him, had to go through extreme sufferings from the ruler of the time. He was persecuted by Sultan Muhammad Tughlaq whom history will never forgive for his tyrannical rule over innocent humanity on the one hand and the capricious schemes that ruined Delhi and especially the 200 year old glorious work of the great Sufi Saints of India, on the other. Because of shortage of space we will not go in detail about the cruel Sultan's whimsical schemes but so much should be said that the Sultan's thirst for power interfered with the pious work of these Sufi dervishes. However, eventually he had to pay a severe penalty, like some of his short-sighted predecessors who had also persecuted Hadrat Khawaja Nizam al-Din Awliya Rahmatullahi 'alayh.
Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh and another great Sufi dervish Hadrat Qutb-ad-Din Munawwar Rahmatullahi 'alayh had received their Khilafat on one and the same day with the instruction of Hadrat Nizam al-Din Rahmatullahi 'alayh that they “should maintain mutual affection without any discrimination or superiority complex.” Here is a story of their overwhelming regard for each other when they met after a long time at Hansi. When Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh was retiring from that with Sultan Feroze Tughlaq, the Saint parted with the king's party to go to Hansi to meet Hadrat Qutb-ad-Din Munawwar Rahmatullahi 'alayh (his Pir-bhai) whom he had not seen for a very long time. On hearing that Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh had come to Hansi, Hadrat Qutb-ad-Din Munawwar Rahmatullahi 'alayh ran out of his Khanqah bare-footed to meet him on the way and received him with the most affectionate embrace and overwhelmed by the recollection of the old happy days of their association of their beloved Pir, Hadrat Mehboob-e- Illahi Rahmatullahi 'alayh . Both the dervishes could not resist their sorrowful tears on this occasion. A Sama mehfil [assembly of listening] was arranged and both of them had Wajd (ecstasy) and Sukr [spiritual intoxication] in a spiritual mood. After the mehfil [assembly] both the dervishes insisted upon each other to lead the Asr prayer out of each others elderly regard, eventually Hadrat Qutb-ad-Din Munawar Rahmatullahi 'alayh led the prayer because he was the host and within his right under the Islamic Shari'at.
Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh was very fond of cleanliness. His dress always appeared very tidy and neat. On both of his sides he used to keep a heavy gathering of flowers. One day Hadrat Nasir al-Din Chiragh Rahmatullahi 'alayh , after his Zuhr [noon] prayers, was busy with his devotional contemplation when a Qalandar by the name of Turab suddenly entered and persistently attacked the innocent Saint with a knife so much so that blood began to flow down the floor. But curiously enough the murderous attack did not disturb the Saint at all in his highly engrossed devotion. When some of the Murids saw the blood coming out of the hujra, they rushed in and caught hold of the Qalandar. Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh strongly dissuaded them and asked his beloved disciples Abdul Muqtadir Shaykh Sadr ad-Din Tabib and Shaykh Zain al-Din Ali not to harm the Qalandar. On the contrary, Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh addressed the Qalandar apologetically and said: “If inthe act of attacking me with your knife, you have felt any pain in your hands, please pardon me for the same." The Saint further gave 20 tankas to the Qalandar and sent him away unharmed.
From the above incident we see the level of his forgiveness. It is on account of such rare generosity that Hadrat Nasir al-Din Chiragh Rahmatullahi 'alayh enjoys high esteem in the Sufi world. Among the dervishes of the Chishtiya Order particularly, he is a unique symbol of forbearance and humility.
Three years after the murderous attack, Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh passed away of a natural death on Friday the 18th Ramadan 757 A.H. [Sept. 14, 1356 C.E.] Hadrat Khawaja Nasir al-Din Rahmatullahi 'alayh willed that at the time of putting him in the grave, the Khirqa [Sufi cloak] of his Pir-o-Murshid, Hadrat Nizam al-Din Awliya Rahmatullahi 'alayh must be put upon his chest, the Asaa (staff) by his side, the rosary on the finger of Shahadat, the kasa (a special wooden bowl which the Faqirs usually carry with them to serve as the only utensil for food, water, etc.) under his head instead of the brick, and a pair of his Pir's shoes under his arm. This was carried out. The passing away of Hadrat Nasir al-Din Rahmatullahi 'alayh closed the first circle of a most glorious epoch of Sufism in India.
KHAWAJA 'BANDA NAWAZ'
KHAWAJA SHAYKH SAYYAD MUHAMMAD GESU DARAZ 'BANDA NAWAZ' Rahmatullahi alaiyh [721- 825 AH]
His name was Abul Fatah Banda Nawaz and 'Gesu Daraz' are his titles. Among the scholars and theologians he was Shaykh Abul Fatah Sadr al-Din Muhammad Dehlavi, but people called him Khawaja Banda Nawaz and Khawaja Gaysoo D'raaz.
Parentage: He was the descendant of Amir al Momineen Hadrat Ali Radi Allahu ta'ala anhu. His forefathers resided in Hirat (Afghanistan). One of them came to Dehli and settled down here. Shaykh Muhammad was born here on 4, Rajab, 721 Hijri. His father Sayyad Yousuf bin Ali, alias Sayyad Raja was a holy figure and devoted to Hadrat Nizam ad-din Awlia, Rahmatullahi alaih. Sultan Muhammad bin Tughlaq once transferred his capital to Daulatabad (Devgiri) and along with him went many scholars, theologians and mystics. His parents also migrated to the place. He was four years at the time Malik-ul-Umar Sayyad Ibrahim Mustafa, his maternal uncle, was the governor of the new Capitol i.e., Daulatabad.
Childhood and Early Education: From the very beginning his father put him on the right track i.e. to learn and to study and gave him his early education. From his childhood he was inclined towards Religion and spent time in meditation and prayer. He was ten when his father died and his maternal grand father assumed the responsibility of his education and training and taught him initial books but he took lessons on "Misbah" and "Qadoori" from another teacher.
Again in Delhi: On the expiry of her father his mother grew angry with her brother, and returned to Delhi. He was fifteen at the time. He had heard a lot about Hadrat Nizam ad-din and Hadrat Nasir al-Din Roshan Chiragh Dehlavi from his father and maternal grand father and grew devoted to them. One day he went to say his prayer in the Jama-Masjid of Sultan Qutub al-Din, there he saw Hadrat Shaykh Nasir ad-din Mahmood Chiragh Dehlavi and pledged Obedience to him on 16, Rajab.
Completion of Outer and intrinsic studies: Under the guidance of Hadrat Nasir ad-din Chiragh Dehlavi he engaged himself in prayers and meditation and so much enjoyed them that lie forbade studies and requested his teacher to allow him to do so. Hadrat Nasir ad-din strictly denied him permission and instructed him to study with attention Usool-e-Bizoori, Risals Shamsia, Kashaf, Misbah so he restarted the studies under the guidance of renowned teachers. Maulana Syed Sheriffuddin Kaithli, Maulana Taj Uddin Muqaddam and Maulana Qazi Abdul Muqtadir and qualified for the degree at the age of nineteen.
Title Gaisoo Draaz: One day he with other disciples lifted the palanquin bearing Hadrat Nasir al-Din. His long hair stuck into the foot of the palki and pained him severely but he did not disentangle them for love and respect to the teacher. When Hadrat Nasir al-Din learnt of the episode, he was overjoyed and recited the Persian couplet;
Har ki mureedae Sayyad 'Gesu-Daraz' shud;
Wallah khilaf nest ki Uoo ishq baaz shud.
(Meaning: "Sayyad 'Gesu-Daraz' has pledged his obedience; there is nothing wrong in it because he has deeply fallen in love)."
After this incidence he was entitled 'Gesu-Daraz.'
Books: He was a great writer and scholar on material as well as spiritual subjects. He left many books. It is said, he was the first writer of a magazine on mysticism in Urdu. He wrote about 100 books in Persian and Arabic. Some of them are:
Tafseer [Commentary] Qur'an e Majeed.
Multaqit
Havashi Kashaf.
Shairah-e-Mashareq.
Shairah Fiqah-e-Akbar.
Shairah Adab-Ul-Murideen.
Shairah Ta-arruf.
Risala Sirat-Ul-Nabi.
Tarjuma Mashareq.
Ma-Arif.
Tarjuma Awarif.
Sharah Fasoosul Hukm.
Tarjuma Risala Qerya,
Hawa Asahi Quwwat-Ul-Qalb,
Stay at Gulbarga: Having lived for about 44 years in Delhi he went to Gulbarga, Deccan. He was about eighthy at that time. Firoz Shah Bahmani ruled over the Deccan during this period. He gave him much respect. For a long time he was engaged in religious discourses, sermons, and spiritual training of the people.
Death: This great scholar, mystic, and the wonderful spiritual guide attained an age of 104 years, died on 16 Dh'il Qu'ad in 825 Hijri, in Gulbarga and buried there. His tomb is a place of pilgrimage for all the people rich and poor alike.
Quotes:
" If a Salik prays or meditates for fame, his is an atheist.
" If one prays or meditates out of fear, he is a cheat and a hypocrite.
" So long as a man disengages himself from all the worldly things, he would not step into the road of conduct.
" Divide the night into three periods: in the first period say Darud and recitation; in the second sleep and in the third call His name and meditate.
" The Salik should be careful in food it should be legitimate (Halal).
" The Salik should abstain from the company of the worldly people.
YAA QUTB-E-DECCAN TAAJ-UL-AWLIYA-E-DECCAN SHAHENSHAH-E-KARNATAKA RASOOL-E-HAQQ KI KHUSHBU ALI KA ZORE BAAZU HADRAT SAYYAD MUHAMMAD KHWAJA BANDE NAWAZ GESU DARAZ AL-MADAD