" The Sufi Aulia Allah - Awliya Allah ( Saints ) "

 " The Sufi Aulia Allah - Awliya Allah ( Saints ) "

1.  .Hazrat Khwaja Moinuddin Hasan Chishti (R.A.)  :-
   

                                 Hazrat Khwaja Moinuddin Hasan Chishti (R.A.) popularly known as Hazrat Khwaja Gharib Nawaz, Ajmer (R.A.), Khwaja Baba, was born in 1142 A.D. in Sijistan (Iran). His paternal genealogy is related to Hazrat Imam Hussain (A.S.) and that of his maternal to Hazrat Imam Hassan (A.S.) and thus he was a direct descendant of Prophet Hazrat Mohammad (S.A.W.).

Hazrat Khwaja Moinuddin Chisty,Ajmer,(R.A) occupies a prominent place among the spiritual Healers of the world. In his temperament as in the circumstance of his life Khwaja Sahib was destined for an extra ordinary career. Into a tottering civilization, fraught with material acquisition, which guaranteed no safety to human life and which conferred no spiritual freedom on human beings he burst forth all the masterful force of his personality, There is a complete blending of greatness and grace, mediation and action precept, practice, indifference of the mystic and idealism of a Saint. He stands for all that is true, Beautiful and Noble..

                                 "He is a SYMBOL OF LOVE, HARMONY AND TRUTH."
The sources of this power may be traced to his own exceptional endowments. Throughout his life, he exhibited the noble traits of character so peculiar to the house of Prophet Mohammed (S.A.W) to which he belonged.

His father, Sayyid Ghiyas-u’d-din, a pious man of some means, died when his son was in his teens. He left as legacy an orchard and a grinding mill. Once Khwaja Muinuddin Hassan was looking after the plants in his garden that a mystic, Shaikh Ibrahim Qanduzi, happened to pass by. Shaikh Mu’in-u’d-din entertained him in his garden. Hagiologists trace the germination of mystic attitude in him to the blessings of this Saint. In fact, the most powerful factor in giving a mystic touch to his personality at this early stage was the condition of Sijistan which had suffered terribly at the hands of the Qara Khita and the Ghuzz Turks. It drove the Khwaja’s mind inwards and he realized the futility of hankering after worldly glory or looking after worldly goods. He sold all his assets, gave the proceeds in charity and took to itineracy. He visited the eminent scholars of his age. While on his way to Iraq, he passed through Harvan, in the district of Naishapur.

 Here he met Khwaja ‘Usman Harwani’ and was so deeply impressed by his spiritual eminence that he decided to join the circle of his disciples. For twenty years he accompanied him on his arduous mystic journeys and performed all sorts of personal services to him. Shaikh Mu’in’d-din once told his disciples. “I did not give myself a moment’s rest from the service of my Peer-o-Murshid, and carried about his night clothes during his journeys and stoppages”.

                          

  Khwaja Garib Nawaj Haj and Prophet’s command

 As the great Khwaja become accomplished and perfect in every respect, the divine tutor (Hazrat Khwaja Usman Harwani (R.A.) honored him with his robe and took him to Haj. Both then proceeded to Makkah and performed the Haj, and then went to Madina and stayed there for sometime, to get the blessings of Prophet Hazrat Mohammad (S.A.W.)

One night in a trance he was ordered by the Holy Prophet Hazrat Muhammad (S.A.W.)

“O Moinuddin! You are a prop of our faith. Proceed to India and show the path of truth to the people there. That is why he is known as Ataye Rasul/Naib-e-Rasul.” (Lieutenant of  Prophet Hazrat Muhammad (S.A.W.)

Later he undertook independent journeys and came into contact with eminent Saints and scholars like Shaikh Najm-u’d-din Kubra, Shaikh Najib-u’d-din ‘Abdul Qahir Suhrawardi, Shaikh Abu Sa’id Tabrizi, Shaikh Mahmud Ispahani, Shaikh Nasir-u’d-din Astarabadi and Shaikh ‘Abdul Wahid – all of whom were destined to exercise great influence on contemporary religious life and thought. He visited nearly all the great centers of learning in those days – Samarqand, Bukhara, Baghdad, Naishapur, Tabriz, Aush, Ispahan, Sabzawar, Mihna, Khirqan, Astarabd, Balkh and Ghaznin and aquainted himself with almost every important trend in Muslim religious life in the middle ages. His moral and spiritual qualities attracted many people to his fold and he appointed his Khalifas in Sabzwar and Balkh. Shaikh Auhad-u’d-din Kirmani, Shaikh Shihab-u’d-din Suhrawardi and many other eminent mystics benefited by his company. Having thus roamed all over the Muslim lands which had not yet recovered from the terrible shocks of Qara Khitai and Ghuzz invasions and were to be ravaged very soon by the Mongols, he turned towards India. After a brief stay at Lahore, where he meditated at the Shrine of one of the prominent Sufi, Shaikh Ali Hajweri, he proceeded to Ajmer. Hazrat Khwaja Garib Nawaz composed a couplet paying a glowing tribute to Shaikh Hajweri 

(Ganj Bakhsh-e-Har Do Alam Mazhar-e-Noor-e-Khuda, Na Qisan Ra Peer-e-Kamil, Kamilan Ra Peshwa)

A complete spiritual guide for the imperfect disciples and a leader of the perfect Saints.
He adopted the Indian tradition and culture, seeing the inclination of Indians towards Music and singing he introduced Qawwali (Sama) to convey his message.

Huzoor Gharib Nawaz (R.A.) breathed his last; after achieving the command given to him by the Holy Prophet (S.A.W.). His noble soul left the corporeal body on the 6th of Rajab 633 A.H./ 16th March 1236 at the age of 97. He was buried in the same prayer room (Hujra)which was the center of his divine activities, throughout his stay at  .  Ajmer Today his Shrine is popularly known as “Dargah Sharif of Huzoor Khwaj Gharib Nawaj (R.A.)”. People of all walks of life and faith from all over the world, irrespective of their caste, creed and beliefs visit this great Shrine to offer flowers, Chaddar and Itar of their esteem and devotion. The rich and the poor stand side by side to pay their homage and respect to the divine soul and to acquire the peace of mind & soul to get the blessings of Huzoor Gharib Nawaz (R.A.)

 Ajmeri was not merely the seat of Chauhan power ; it was a religious center also where thousands of pilgrims assembled from far and near Shaikh Mu’in-u’d-din’s determination to work out the principles of Islamic mysticism at a place of such political and religious significance shows great self-confidence.

Gharib Nawaz was the exponent of the true spirit of Islam. Like orthodox and static theologians he did not engage himself in vain metaphysics but rigorously strove to save human sympathy from running into narrow grooves and struck at the very root of parochialism, casteism and religious exclusiveness which are being propagated by some vested interests. According to Khwaja Gharieb Nawaz the religion is not merely based on rituals and ecclesiastical formalities but “service of humanity” is its sole raison d’etre.

 Describing the qualities which endear a man to God, Khwaja Ghareb Nawaz referred to the following attributes : AWWAL SAKHAWATE CHUN SAKHAWATE DARIYA, DOM SHAFQAT-E-CHUN SHAFQAT-E-AFTAB, SIWAM TAWAZO-E-CHUN TAWAZO-E-ZAMEEN. (First, river like generosity; second, sun-like affection, and third earth like hospitality.) When once asked about the highest devotion of God, Gharib Nawaz remarked that it was nothing but

“Dar mandgaan ra fariyad raseedan wa haajat-e-baichaargaan ra rawa kardan wa gursingaan ra sair gardaneedan”

i.e. to redress the misery of those in distress, to fulfil the needs of the helpless and to feed the hungry.

Khwaja Gareb Nawaz loved humanity in general and the Indians in particular. Indeed he had a mission to bring a social and spiritual revolution.

He ruled over the hearts. The concepts of national integration, composite culture (Ganga-Jamni Tehzeeb) originated from his life style and teachings and thereafter were spread by his representative disciples.

Perhaps in no other country were the effects of this social and cultural revolution so marked and so far reaching as in India. Sufism (Islamic mysticism) reached India when it had entered the last and the most important phase of its history the organisation of Sufistic structure of Islam having various denominations, especially Naqshbandia, Qadriya, Suharwardia and Chishtiya Among these denominations the Chishtiya order has been supremely successful on all levels of pluralistic society of India based on cultural, religious, and social differences.

 2.Hazrat Khwaja Qutbuddin Bakhtiar Kaki 

                                              

                                           Hazrat Khwaja Qutbuddin Bakhtiar Kaki was a renowned Muslim Sufi mystic, saint and scholar in the Chishti Order from Delhi, India. He was the disciple and khalifa (spiritual successor) of Moinuddin Chishti as head of the Chishti Order. His most famous disciple and spiritual successor was Baba Fareed.

 Khwaja Qutbuddin Bakhtiyar Kaki was born in 569 A.H. (1173 C.E.) in a town called "Aush" or Awash in Mawar-un-Nahar (Transoxania). Khwaja Qutbuddin's original name was "Bakhtiyar" but his title was "Qutbuddin". 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 Holy Muhammad, descending from [[Husayn ibn Ali|Hussain Bin Ali). Khawaja Bakhtiyar Khaki was one and half years old when his father died. His mother arranged for him very good education and training.

When Khawaja Moinuddin Chishti went to Isfahan, 40 days before his demise, he took oath of allegiance at his hands and received the Khilafat and Khirqah (Sufi cloak) from him. Thus, he was the first spiritual successor of Khawaja Gharib Nawaz, Khawaja Moinuddin Chishti r.a. Thereafter, his spiritual master asked him to go to India and stay there.

When Khwaja Qutbuddin r.a. intended to kiss the feet of his Pir and Murshid and seek his permission to depart, Khwaja Moinuddin understood it and asked him to be nearer, and when Khwaja Bakhtiyar stepped up and fell at his Pir's feet, Khawaja Moinuddin raised him up and embraced him affectionately. A Fateha was then recited and Khwaja Moinuddin advised his Murid: "Never turn your face from the right path of Sufism and Truth. Prove yourself to be a brave man in this Divine Mission." When he again fell at the feet of Khwaja Moinuddin overwhelmed with love and grief at this tragic hour of parting, he was again raised and embraced affectionately by his Pir. Following this order, he went to Delhi and stayed there. It was the period of Sultan Shamsuddin Iltutmish.

Hardly twenty days had passed when news was brought by a messenger that Khawaja Moinuddin disappeared into the eternal Divine bliss of the Almighty Allah.

Khwaja Bakhtiyar Kaki used to offer 95 Rakats of Salah [sections of prayer] during the 24 hours of day and night, along with 3000 Durud Sharifs [a part of prayer] every night upon the soul of the Holy Prophet s.a.w.s. During the first 3 nights of his first marriage, he could not maintain the Durud Sharif. The Holy Prophet s.a.w.s. sent a visionary message to a pious person named Rais Ahmed, asking Hazrat Bakhtiyar Kaki r.a. the reasons for his not reciting the Durud Sharif. Hazrat Bakhtiyar Kaki r.a. divorced his wife forthwith as a mark of repentance and thereafter broke off all worldly ties and devoted his full time to the devotion of God.
 

It is narrated that in the early stages of his life, Hazrat Khwaja Qutbuddin r.a. would take a nap, but in the last part of his life he kept awake all the time. He had also committed the Koran to memory and used to recite and finish it twice daily. Whenever anything came to his Khanqah, he quickly distributed these to the poor and needy. If there were nothing, he would request his attendants and mureeds to distribute plain water as a humble token of his hospitality.

Sheikh Nur Bux has written in his book entitled "Silsila tuz'zah": "Bakhtiyar Aushi was a great devotee, mystic and friend of God. In private and public he was indulged in the remembrance of God. He was habituated to eat little, sleep little and speak little. He was a towering personality in the world of mysticism."

He had no parallel in abandoning the world and suffering poverty and hunger. He kept himself engrossed in the remembrance of Allah. 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 Hazrat Khwaja Qutbuddin was coming back with his relatives and disciples after offering Eid Salah [Eid prayers] that he, all on 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 Hazrat Khwaja r.a. 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, Hazrat Bakhtiyar r.a. 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 [religious music] he happened to hear a verse of Hazrat Ahmad Jam with the meaning: "Those who are killed with the dagger of surrender and pleasure get a new life from the Unseen."

Hazrat Khwaja Bakhtiyar Kaki r.a. 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 expired on the 4th day. He died on the 14th of Rabi-ul-Awwal 633 A.H. On account of his extraordinary death, Hazrat Khwaja Qutbuddin Bakhtiyar Kak ir.a. is known as "Shahid-e-Mohabbat" or Martyr of Allah's Love.

  The Mazar Sharif [noble tomb] of Hazrat Khwaja Qutbuddin Bakhityar Kaki r.a. lies near Qutub Minar at old Delhi, India.

He also enjoys the following titles in the Sufi world: Qutub-ul-Aqtaab, Malik-ul-Mashaa'ikh, Rais-us-Saalikin, Siraj-ul-Auliya, etc.

3. Dargah Hazrat Khawaja Nizamuddin Auliya Delhi India

INTRODUCTION
Dargah Hazrat Khwaja Nizamuddin Auliya Delhi India
"In Allah's garden you gather roses,
Being drunk with divine mysteries:
Hazrat Mehboob-e-Elahi -- the beloved of Allah,
O, how I long for the attar of your company

Hazrat Nizamuddin Aulia (d. 1325 A.D.) represents in many ways the pinnacle of the

Chishti Order of the Sufis. Hazrat 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, Hazrat Nizamuddin Aulia sent able disciples well versed in the Chishti practices, yet sensitive to the needs of the local populace."
With regard to the Sufi path, Hazrat Nizamuddin Aulia 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 Hazrat Nizamuddin Aulia is known as Mehboob-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 Hazrat Nizamuddin Aulia 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 Hazrat Nizamuddin Aulia 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 Mureed (spiritual disciple) of Hazrat Baba Farid, he lived in extremely poor circumstances. Seeing him, a former friend expressed great surprise as he remembered Hazrat Nizamuddin Aulia as one who had begun a very promising career as a scholar. When Hazrat Nizamuddin Aulia told all of this to Hazrat 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 Hazrat 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 Hazrat Nizamuddin Aulia, 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.

Early Years
After leaving their homeland the city of Bokhara, the paternal grandfather of Hazrat Nizamuddin Aulia -- Khwaja Ali -- and the maternal grandfather of Hazrat Nizamuddin Aulia -- Khwaja 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). Khwaja Arab married his daughter Bibi Zulaitaikha to Khwaja Ali's son Khwaja Ahmad.

The birth of Hazrat Nizamuddin Aulia took place on the last Wednesday of the month of Safar, i.e., the 27th of Safar 636 A.H. (1238 A.D.) Up to this day, his birthday celebration takes place. His shrine is bathed and the water thereof is distributed among the visitors.

Hazrat Nizamuddin Aulia's father expired when Hazrat Nizamuddin Aulia was five years old. His mother brought him to a school where he learned to recite the holy Qur'an. In a short time he mastered the seven ways of recitation of the holy 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 excellency." 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. Khwaja Shamsul Malik was among his most learned teachers. He received a testimony of knowledge of Ahadith from Maulana Kamaluddin. (2)

Although in that period, Hazrat Nizamuddin Aulia 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)

Baba Farid 

One day a certain Qawwal (Sufi musician), with the name of Abu Bakr, came from Multan (Pakistan) to Hazrat Nizamuddin's teacher. The teacher asked for information about the Sufi Sheikhs of Multan. Abu Bakr answered thus: "I have lived in the company of Hazrat Sheikh 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 Hazrat 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," Hazrat Nizamuddin Aulia 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. Hazrat Nizamuddin Aulia helped him to do so, and seeing this, the Qawwal became very attentive towards him. From that day, Hazrat Nizamuddin Aulia became very much attached to Baba Farid.

Coming to Delhi

"When my eighteenth year began," Hazrat Nizamuddin Aulia 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 Sheikh increased."

"When in Delhi, I stayed by chance near Hazrat Baba Fariduddin's brother and caliph Hazrat Sheikh Najibuddin Mutawakkil. My mother and sister were also with me. We rented a house in the neighbourhood of the great Sheikh, 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.Muhammad Shah Alam : a son of Burhan al-Din who was the founder of Bukhariya Saiyid, and his group had a great religious influence in the Gujarati region and were respected by the ruling class of the Ahmad Shahi dynasty. His dargah consisting of the tomb of Shah Alam, a mosque, tombs and Jama'at Khana (Assembly Hall) is the most famous religious centre among those still venerated by religious Muslims in Gujarat.

From the historical Persian inscription hung at the entrance to the tomb, it can be assumed that the saint died in 880AH (1475). This inscription also mentions that his tomb was constructed in 888AH (1483), and the name of a noble who constructed the tomb is written. As Dr. Rajan stated, there remain various buildings built between 1475 and 1575 in the Dargah of Shah Alam. Among all, two mausoleums and Jama'at Khana, which will be introduced below, are the main buildings.

The tomb of the Sayid Shah Alam is situated roughly in the centre of the east end of this dargah. It is a majestic building on a square plan with a 12-pillared mausoleum with a high dome in the centre of the roof, surrounded by double corridors with 24 small domes on top. It has arch-shaped entrance on all sides. The main entrance on the west having a small dome projects out from the wall. On each wall of the mausoleum, there is an entrance in the centre. On either side of the entrance, there are three arch-shaped windows, over which an arch-shaped part covered by Jali Screen is formed. It helps giving dignity to this mausoleum. When I visited the site, all domes on the roof was painted in white, suggeting that this dargah is still venerated.

?To the west-southwest facing the tomb of Shah Alam, there remains the tomb of Saiyid Makhdum 'Alam. The size, form and structure of the tomb is roughly same as the above tomb. Saiyid Makhdum 'Alam is said to have been the 6th grand son of Shah Alam. This mausoleum also has the entrance projecting out to the east. 24 small domes on the roof are very prominent in this building. Unlike the tomb of Shah Alam, the domes were not painted in white, which conversely gave me strong impression. Inside of this mausoleum is filled with tomb stones. What struck me most was the Jali screen employed on the walls of this squre building. Every pattern was different. I was surprised by the variety of the patterns.
?To the north of this mausoleum, there is a mosque built in the west-northwest of the tomb of Shah Alam. It was constructed later in history. Having an open space with a pond in front of the main building, the noble structure of this construction is quite distinctive. Inside of the prayer room, having a transition with unique sculptures and patterns and mihrab forming simple circular arches, creates unique atomosphere. According to Dr. Rajan, this mosque was constructed by a person called Najabat Khan in the early 17th century and the construction was completed by a person called Saif Khan in 1620. The scluptured patterns on the surface of high and slender minarets on either side of the mosque seemed to me prominently unique.