The personal touch is important in guidance of the Ummah. Mere book knowledge leads to varied translations and further division. A sick person needs both the physician and the prescription. Often he needs the Doctor more than the prescription. Unless there is a competent physician to administer the prescription properly, the prescription remains useless. Allah gave us both the physician and the prescription, The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) and the Glorious Qur’an. The Qur’an without The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) would not have ushered in the marvellous transformation, in Arabia, which is the pride of Islam.

The functions of the Noble Physician have been described in the quoted verse of the  Qur’an al-Kareem. Accordingly the duties of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) consist of the following:

1.      To read the signs (ayah) of Allah from the Qur’an and the environment, and thereby communicate the message of Allah

2.      To purify their souls, which is different from merely conveying the message. That is to purify them to understand the message.

3.      To explain the real significance of the passages of the Qur’an al-Kareem, such understanding is received when the purification process synchronises their insight (basirah) and eyesight.

4.      Finally to bring them face to face with the wisdom which follows this knowledge of the signs and action of purification.

The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) combined in himself the leadership of all the various functions. He was the religious teacher, spiritual guide, social reformer, commander in chief and political head. The four Caliphs that followed inherited this leadership in totality. The temporal power and spiritual lead were centred in the same personality.

Unfortunate events subsequent to the Martyrdom of Imam Hussain (radi allahu ta'ala anhu) sounded the death knell of amalgamated leadership. The Bani Umayya usurped the temporal power, and the incident of Karbala and its aftermath paved the way for the modern ‘so called’ Islamic Nation States’ and the external (zahiri) brand of Islam, as followed by these leaders. Those who could see the reality however, continued to flock around the ahle bait to drink from the fountain of knowledge and reality. Under the Umayyad and Abbasid Caliphs these expounders of the internal true Islam, or the Sufi Dervishes, were persecuted and that is why these spiritual lessons were given secretly. The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam)  is the ocean, Hadrat Ali (radi allahu ta'ala anhu) is the outlet and the ahle bait are the canals that carry the water to the thirsty. The analysis of the events after Karbala shows clearly how wealth and power corrupted the morals and respect for the Ahl al-bayt.  How deep this rot has set in today. Fortunate are those that are attached to Sufi Orders that have devised effective mechanisms to keep the love of Ahl al-Bayt, and thus the soul of true Islam, alive in the heart of its adherent.




Spiritual Guidance

On the return journey from his “Farewell Pilgrimage” the Beloved Prophet Muhammad (Salla Allahu ta'ala alayhi wa Sallam), on the 18 Dhul Hijjah stopped at Ghadir-e-Khum, (which is close to today's Juhfah),  an Oasis between Makkah and Madinah. It was a place where people from different regions would depart from each other and take different routes for their home provinces. He called the gathering of Companions from the various tribes and after addressing them on important matters he announced that he had received a message from Allah (Subhanahu wa ta'ala) to declare as follows :- The Messenger of Allah (Salla Allahu ta'ala alayhi wa Sallam) declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you hold fast to both of them, you will never go astray after me. They are the Book of Allah and my progeny that is my Ahl al-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

 Then the Beloved Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." Then the Most Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) held up the hand of Ali and said:

“Man Kunto Maulaho Fa Aliun Maulaho, Allah humma Wala Man Walaho Wa Aada Man Aadaho” [1]

 “He whose spiritual guide I am, Hadrat Ali (Karam-allah wajhu) is also his spiritual guide, Oh Allah, You keep him as Your friend who keeps him [ Hadrat Ali (Karam-allah wajhu)] as his friend (and spiritual guide) and You (Allah) treat him as Your enemy who treats him [Hadrat Ali (Karam-allah wajhu)] as his enemy.” 

It is narrated that Hadrat Umar (Radi allahu ta'ala anhu) and Hadrat Abu Bakr (Radi allahu ta'ala anhu)  were the first to congratulate Harat Ali (Radi allahu ta'ala anhu). They ran up to him and said said:

"Well done Ibn Abi Talib! Today you became the Spiritual Guide, (Mawla) of all believing men and women." 




Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) popularly known as Khawaja Ghareeb Nawaaz (The Supporter of the Poor) is the mujaddid (reviver) of the Chistiya Order of Sufis. He is one of the most outstanding figures in the history of Islamic Sufism.

 The Chistiya Silsila[2] is one of the most popular and influential Sufi orders in Islam. It derives its name from Chist, a village near Heerat, Afghanistan, where the founder of the Order, Khawaja Abu Ishaq (Rahmatullahi alaihi) of Syria, settled. Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) brought the Silsila to India at the close of the 11th century A.D. and established its centre in Ajmer, whence the order spread far and wide in India and became a force in the spiritual life of the Muslims.

Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) was born in 536 A.H./1141 A.D. at a place called Sanjar, in Sijistan (Persia or present day Iran). He was in direct lineage of the Beloved Prophet Muhammad (Salla Allahu ta'ala alayhi wa Sallam) being paternally descended from the Beloved Prophet’s grandson, Imam Hussain (Radi allahu ta'ala anhu) and maternally from the Beloved Prophet’s grandson, Imam Hasan (Radi allahu ta'ala anhu). Thus he is a Hasani and a Husayni Sayyad[3]. He was brought up in Khorasan, Iran and received his early education at home from his father, Hadrat Sayyad Gheyasuddin (Radi Allahu ta'ala anhu) At the age of 9 ; he committed the Qur’an al-kareem to memory. He was 16 yrs old when his father passed into the realm of Divine Beauty; he inherited a grinding stone and an orchard, which formed a source of his livelihood.



Spiritual Awakening

A Madhzoub[4] saint, Hadrat Ibrahim Qandoozi (Rahmatullahi alaihi) paid Khawaja Sahib (Radi Allahu ta'ala anhu) a visit at his orchard. Khawaja Sahib (Radi Allahu ta'ala anhu) laid out a sheet for him to sit on and offered him a few grapes from the garden. The saint ate some grapes, and then took out a piece of bread from his sack and chewed on it. He then took out the chewed bread from his mouth and placed it in Khawaja Sahib’s (Radi Allahu ta'ala anhu) mouth. An instant transformation occurred, in keeping with the Sunnah [5] of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam). It is stated in at-Tabarani, that a slave girl, who was not very modest, asked the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) for some food whilst he was eating and he offered her some of the food in his plate. She refused to accept it saying, “I want the food in your mouth.” He took some food out of his mouth and as soon as she ate it she was transformed into the most modest woman in Madinah. The saints of Allah (Subhanahu wa ta'ala) also practice the internal, spiritual Sunnah of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam). On eating the bread from Hadrat Ibrahim Qandoozi (Rahmatullahi alaihi), Khawaja Sahib (Radi Allahu ta'ala anhu) penetrated the thin line separating the material world from the unseen: the inner organs of perception opened and so did his universe expand. The veil of worldly imagination was lifted from his mind and he found himself in quite a strange world radiating with divine manifestation. The intellectual proof of Islam is found among the Ulema or scholars whilst the personification of 'surrender to the Will of Allah' or the visible proof are the Awliya. The truth of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam)'s integrity is manifested through these Awliya. 

With this expanded view of the universe, Khawaja Sahib (Radi Allahu ta'ala anhu) went to his mother and with her permission left to acquire more knowledge of Islam (ilme din). Distributing all his worldly belongings to the poor, he went to Bukhara and Samarqand to join the famous Nizamia Universities there for his theological education. He studied under Hadrat Hussamuddin Bukhari (Rahmatullahi alaihi) and other great scholars. He completed his academic courses brilliantly in 9 years (552 AH to 561 AH). Adorned with the external knowledge of Islam (ilme zaahir) he felt an urge to acquire recognition of his Creator (ilme baatin) and thus he sought a Spiritual Guide.

 The Spiritual Guide is the inheritor of The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) in his inner Spiritual State, in their outward behaviour and in their roles as guides and protectors within their communities. Their Spiritual Hearts (qalb) [6] are capable of receiving light and love from Allah and radiating it to those that are in their attendance. A person may acquire any amount of external knowledge (ilm) but he cannot reach reality (haqiqah)[7] until he connects himself to a Silsila[8] via a physical present Guide of the Silsila, who has the powerful transference or overflow from the Great Heart (qalb) of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) down the unbroken chain of recipients.

Mawlana Jala al-ddin Rume (Rahmatullahi alaihi) says:

Ilme Baatin Hamchu masqa, Ilme zaahir hamchu sheer

Ke Buwad sheer masqa, ke buwad be Pir, Pir


Internal Knowledge (ilme baatin) is like butter and External Knowledge (ilme zaahir) is like milk

Like butter cannot be acquired without milk, so to recognition of Allah (ilme baatin) cannot be obtained without a Spiritual Guide.


Once while Mawlana Jala al-ddin Rume (Rahmatullahi alaihi) was teaching his pupils in the open courtyard next to a fountain, a shabbily externally dressed but perfectly internally adorned Sufi, Shams Tabrez (Rahmatullahi alaihi) came to their assembly and watched them. He saw Mawlana Rumi referring to numerous handwritten books in the course of his teaching. Shams asked Mawlana Jala al-ddin Rumi (Rahmatullahi alaihi) as to what was in the books. Mawlana Jala al-ddin Rumi (Rahmatullahi alaihi) replied,  “O! Sufi. This contains knowledge that is beyond your understanding so you continue to read your rosary (tasbih).” Unnoticed by Rumi, Hadrat Shams Tabrez (Rahmatullahi alaihi) threw all the books into the pond of water. When Mawlana Rumi’s students saw what occurred they began beating Hadrat Shams Tabrez (Rahmatullahi alaihi). This and the screams of Shams Tabrez (Rahmatullahi alaihi) alerted Mawlana Rumi as to what occurred. He complained that all his valuable knowledge had been destroyed. Shams Tabrez (Rahmatullahi alaihi) said; “Tell your pupils to leave me alone and I will give back your books.” A visibly dejected Rumi conceded to the request thinking that this was impossible. He was surprised to see Shams Tabrez (Rahmatullahi alaihi), recite bismillah, lift the drenched books from the pond, blew dust of them and returned them to him intact. He asked Shams Tabrez (Rahmatullahi alaihi) as to how he did this. Shams Tabrez (Rahmatullahi alaihi) replied, “This knowledge is beyond your understanding so you continue to teach your pupils.” Mawlana Jalalludin Rumi (Rahmatullahi alaihi) fell at his feet and was swept into the currents of love. The presence of this ragged Sufi, Shams Tabrez (Rahmatullahi alaihi), changed Mawlana Jala'al-ddin Rumi (Rahmatullahi alaihi) from a respected professor of theology into a lover of God, one who summed up his whole life with the phrase, "I burnt, and I burnt, and I burnt." Shams Tabrez (Rahmatullahi alaihi), targeted Mawlana Rumi (Rahmatullahi alaihi) since he  knew that Rumi was ready for receiving Spiritual Training but the veil of conceit, regarding his knowledge, had to be lifted.

Mawlana Jala'al-ddin Rume (Rahmatullahi alaihi) says :

Sad kitaboh, sad waraq, dar nare kun

Aur jaanoh dil rah, janibeh, dil daar kun


Throw all your books into the fire

And turn with heart and soul to the Awliya

For without them one cannot reach perfection.


Maulvi hargis na shud Maula e Rume

Ta ghulame Shams Tabrizi na shud


Mawlana (religious teacher) Rume could never have become Maula Rume (Spiritual Guide)

Without submitting to Spiritual Guide Shams Tabrez


Mawlana Rume (Rahmatullahi alaihi) as the true inheritor of the internal state of the Most Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) was so respected that the Muslim Ruler of the time used to kiss his feet out of reverence.



Meeting With Hadrat Khawaja Uthman Harooni (Rahmatullahi Alaihi)

Khawaja Sahib (Radi Allahu ta'ala anhu) undertook a journey to a place called Harwan or Haroon. He became a disciple of Hadrat Khawaja Uthman Harooni (Rahmatullahi alaihi) a great Sufi of his time. Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) was then consigned to a hujra[9] to worship Allah (ibaadat) and strive on the path (riyaazat). A day later his Guide asked him as to what he could see and he replied, “I can see the seven heavens and the seven earths.” Khawaja Uthman Harooni (Rahmatullahi alaihi) said, “You are not ready yet.” and sent him back into the hujra. Another day passed and he was asked as to what he could see and he replied, “I can see the abyss of the earth (tahtus sudra) and up to the Divine Throne (arsh). Again he got the reply “You are not ready yet” and was sent back into the hujra. Another day passed and on being questioned by his Pir he replied, ‘ I can see up to the Glorious Veil (al-Hijab e Azmat) that veils the Creator from us and beyond the veil.” Khawaja Uthman Harooni (Rahmatullahi alaihi) then held out two fingers and asked him to look through them and say what he sees. He replied, “I can see the 1800 universes.”  Although some reports say the training lasted three years many say it lasted three days, and I favour this, since Khawaja Uthman Haruni (Rahmatullahi alaihi) is reported to have said in Anis al-Arwah[10], “in our followers there is Spiritual Striving (mujaheda) of one day and one night only.”

Allama Iqbal says:

Har kasse az ramze ishq aga a nesst

Har kasse shayane ee dargae nesst


The secret of love is not for everyone

So the kissing of this great courtyard is not in everyone’s destiny.

He remained in the company of his Peer-o-Murshid for 21 years and travelled with him carrying his Murshid's belongings on his head. They travelled to Makkah, Madinah, Iraq, Syria, Samarqand, Afghanistan, etc. meeting many great saints. While they were in Makkah in 562 AH, Hadrat Khawaja Uthman Harooni (Rahmatullahi alaihi) took Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) to the Ka'aba Shareef and prayed for him and a voice was heard declaring: "We have accepted Muhiyuddin as one of our beloved devotees." In Madinah the Illuminated, while at the Noble Court of the Beloved  Prophet (Salla Allahu ta'ala alayhi wa Sallam), Hadrat Khawaja Uthman Harooni (Rahmatullahi alaihi) instructed Hadrat Khawaja Muinuddin Chisti (Radi Allahu ta'ala anhu)  to offer his homage and salutations respectfully. In doing so, a voice was heard saying, "Wa Alaykum as-Salaam Ya Qutb al-Mashaykh-e-bahr-o-bar (Peace be upon you also, O, the Head of the Pious of the earth and the sea)." On hearing this his Pir-o-Murshid said to him, "Now indeed you have reached perfection." 



After full 20 years hard training in the Science of Spirituality (Tasawwuf) under this great Spiritual Guide, at the age of 46, in the year 582 AH at Baghdad, Hadrat Khawaja Muniuddin (Radi Allahu ta'ala anhu) was awarded Khilafat[11] in the Chishtiya Silsila. His Murshid, after advising him, handed over his Sacred Staff (Asa Mubarak), wooden sandals and prayer mat (Musallah) to Hadrat Khawaja Muniuddin (Radi Allahu ta'ala anhu)  saying that those Tabbarukaats[12] have come down from Sayyiduna Rasulullah (Salla Allahu ta'ala alayhi wa Sallam) in succession. The association with his Spiritual Guide (Suhbat)[13] had now prepared him for his mission. This fire of love is passed down the Spiritual Chain. Heart connection is required to acquire it. A poet has rightly said: 

Qareeb Jalte huwe dil keh apna dil karleh

Yeh aag lagti nahi. Lagahi jati heh.


Take yourself close to the heart aflame with Divine Love

This fire cannot be ignited it has to be attained. 



His Mission as a Khalifa of The Chishtiya Order

After ordaining him as a Spiritual Guide, Khawaja Uthman Harooni (Rahmatullahi alaihi) embraced Khawaja Muniuddin (Radi Allahu ta'ala anhu), affectionately, kissed his forehead and said, "I entrust you to God". Khawaja Muniuddin (Radi Allahu ta'ala anhu) then departed with a heavy heart on the mission entrusted to him. (Anis ul-Arwah).  During his tour onwards, a fourteen-year-old boy, Qutbuddin Bakhtyar Awashi (Born 569 A.H.) approached him at Asfahan in 583 A.H and was initiated as his spiritual disciple (mureed). Khawaja Qutbuddin (Rahmatullahi alaihi) was the first disciple of Khawaja Saheb and he accompanied him on his tour. Khawaja Saheb received  'Beshara' [16] or prophecy in dream from the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) in 586 A.H, to grant Khawaja Qutub, Khilafat at an early age of seventeen years. Khawaja Qutbuddin (Rahmatullahi alaihi) was a born saint. His mother was a Hafizah of half of the Qur’an al-Kareem and she recited Qur’an daily during her pregnancy. He therefore remembered by heart, half of the Qur’an al-Kareem by Allah's grace while he was still in his mother's womb. Khawaja Saheb during his tour (583 585 A.H.) visited many places including Makkah and Madinah.

He performed Hajj and whilst at the Ka'aba Shareef he heard a Voice declaring. "0 Muniuddin we are pleased with you; you may ask anything you like." He replied, "O Almighty Allah, I only pray for the grace of your pardon to Muniuddin’s silsila of disciples." Allah answered: "O Muniuddin, You are our beloved devotee we shall pardon your 'murids' and also others who become so in your Spiritual order up to The Day of Judgement. He then went to Madinah and remained in devotion for a long time. One night he had a Basharat' from the Beloved Prophet  (Salla Allahu ta'ala alayhi wa Sallam)  who said; "O Muinuddin, you are the promoter of our religion. We put India under your charge where darkness prevails." Go to Ajmer. With your presence the darkness will disappear and Islam shall shine. God will help you." Khawaja Muniuddin was much pleased with being given an assignment by the Most Beloved of Allah  (Salla Allahu ta'ala alayhi wa Sallam)   but wondered about the geographical position of Ajmer. He was again blessed with a vision of the Beloved Prophet  (Salla Allahu ta'ala alayhi wa Sallam)  and shown a map with the exact position of Ajmer with its surrounding hills and fort.

Resuming his journey through Hamadan, Tabrez, Isfahan, Khirqan, Astrabad, and Heerat, meeting notable saints in his way he reached Sabzawar in Afghanistan where he converted the governor of the place, Yadgar Muhammad who was cruel and haughty and was a Shia by faith, who did not recognise and respect the first three Caliphs of Islam, neither had any respect for Sufis nor for any pious Saints. One look of grace from Khawaja Saheb caused Yadgar Muhammad to repent. He distributed his wealth among the poor and needy, divorced his many wives, freed all his slaves and renouncing the world, became one of the ardent devotees of Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu), (Tazkarat al-Awliya). Before entering India in 587 A.H., he healed the suffering humanity throughout his journey, visiting Balkh and Ghazi as well. He proceeded to Delhi via Fort Shadman, Multan, Lahore and Samana.




The Spiritual Genealogy of the Chishti Order

The Beloved Prophet Muhammad Mustafa
(peace and the blessings of Allah be upon him and his family and descendents)

Hadrat Sayyadina Ali al-Murtada (alaihi as-salaam)

Khawaja Hasan Basri
Hadrat Shaykh Abdul Wahid bin Zaid
Khawaja Fuzail bin Ayez
Khawaja Sultan Ibrahim bin Adhem of Balkh
Hadrat Khawaja Sadeeduddin Khadeefa Marashee
Hadrat Khawaja Abee Hubera Basri
Hadrat Shaykh Mumshad Alu Denoori


Hadrat Khawaja Abu Ishaq Shami Chishti
Hadrat Shaikh Abu Ahmed Chishti
Hadrat Shaikh Abu Mohammed Chishti
Hadrat Khawaja Abu Yusuf Chishti
Hadrat Khawaja Moudoud Chishti
Hadrat Shaykh Khawaja Hajji Sharif Zindani
Hadrat Khawaja Uthman Harooni
Hadrat Khawaja Muinuddin Hasan Chishti of Sanjar and Ajmer

The successors of Hadrat Khawaja Muinuddin Hasan Chishti

Hadrat Khawaja Qutubuddin Bakhtiar Kaki
Hadrat Baba Fariduddin Masud Ganj-i-Shakar
Hadrat Khawaja Nizamuddin Aulia
Hadrat Khawaja Nasiruddin Chirag Dehlavi
(with whom the holy relics of the Chishtiya Order were buried)

Hadrat Baba Farid Masud Ganj-i-Shakar also had another eminent caliph from whom arose

the Sabri Order

Hadrat Alauddin Ali Ahmad Sabir
and his caliph
Hadrat Shamsuddin Turk of Panipat

From Hadrat Nizamuddin Awliya also arose

the Nizami Order.

Two other of his caliphs also continued the spread of the order in South India,

Hadrat Burhanuddin Gharib and Hadrat Sayyad Gesu Daraz

Ridwan-Allah ta'ala 'alaihim'ajmain


Data Ganj Baksh

At the Holy Court of Data Ganj Baksh
(Rahmatullahi alaihi)

At Lahore Khawaja Saheb stayed for forty days at the shrine of Hadrat Makhdoom Sayyad Ali Hujweri (Rahmatullahi alaihi), a descendant of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) who is popularly known as Data Ganj Baksh (Rahmatullahi alaihi). Hadrat Sayyad Ali Hujweri (Rahmatullahi alaihi) is a wali of such a high status, that it is stated that Ghawth al-A'zam as-Sayyad Shaykh Abd' al-Qadir al-Jilani (Radi Allahu ta'ala anhu) said, when he was once mentioned in his gathering, “I, Abd al-Qadir, would have taken him as my Spiritual Guide if I was born in his time.” Khawaja Saheb (Radi Allahu ta'ala anhu) who had reached such a high spiritual status, had such respect for Data Sahib, that he spent forty days at the feet of Data Saheb (Rahmatullahi alaihi). Before leaving Lahore he offered the following couplet in appreciation of Ali Hujwiri (Rahmatullahi alaihi)’s status:

Ganj Baksh Faize Alam Mazhare Nure Khuda

Naqesara Ra Pir e Kamil Kamila Ra Rahnuma.


He is a bestower of treasure (Ganj Baksh) reflecting Divine Light for the salvation of mankind.

To the unworthy he is a perfect guide, but to perfect souls, he is still a guide

This couplet has made him famous forever as 'Data Ganj Baksh (Rahmatullahi alaihi). In what high esteem must adherents of the Chishtiya Spiritual Order hold this Mazhaar of Data Saheb (Rahmatullahi alaihi)  where the Sovereign of the Chishtiya Order, Khawaja Saheb (Radi Allahu ta'ala anhu) spent forty days?  Khawaja Nizamuddin Aulia (Rahmatullahi alaihi) reports that I saw the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) entering the Mazhaar of my Shaykh, Hadrat Baba Fariduddin Ganje Shakar (Rahmatullahi alaihi) and he, the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) exclaimed:

Man dakhala hazihi baaba faqat amina

Whosoever enters through this door will enter paradise

Therefore this door is called ‘The Door to Paradise” or Behisti Darwaza. How great must the status of Baba Farid Ganje Shakar (Rahmatullahi alaihi) be ?

 A poet has said: 

Jis neh is dar peh gardan jukayi,

ban gaya who Mahboobe Ilahi

Dekoh Kalyar meh jah,

Khawaja Saabir Piya heh yagaana

Tera kaahim Rahe aastana.

Khawaja Ganje Shakar, kar karam ki nazar

Tera kaahim Rahe aastana.

It is stated that this great wali, Baba Farid (Rahmatullahi alaihi) used to visit the Mazaar of Data Saheb (Rahmatullahi alaihi), he used to show such reverence that he swept the forecourt of the mazaar with his beard. 



Islam in India

Islamic history records in golden letters that only Hadrat Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) and no one else instituted the everlasting spirit of Islam in the Sub-Continent. He conquered the hearts of Indian people without any army. It was a grand spiritual victory that must stand high among all political victories of the world. What Ghaznavi, Lodhi and Ghauri could not do with their army, Khawaja Muniuddin (Radi Allahu ta'ala anhu) did with wisdom and love. He conquered India, not by the sword but by winning the hearts with love and strong character as has been said by Hadrat Nizamuddin Awlia (Rahmatullahi alaihi) in Fawaid-ul-Fuad[17]  : "None can be converted to Islam either by sword or by dialogue; but good character is more effective than sword or dialogue. Before converting someone it is most essential that one must first be a real Muslim." 



The Hindu ruler of India, Prithvi Raj challenged Khawaja Muniuddin, unsuccessfully, on many occasions. The ruler sent a Hindu Priest, Shadi Dev or Ram Deo to persuade Khawaja Saheb (Radi Allahu ta'ala anhu)to leave the area and not to use the water of the Anasagar Lake for ablution, since it was a Hindu Holy lake. Khawaja Saheb (Radi Allahu ta'ala anhu) requested that he be allowed to fill one water bag. Permission was granted and on Khawaja Sahibs (Radi Allahu ta'ala anhu) orders, Khawaja Qutbuddin (Radi Allahu ta'ala anhu) went to fill the water bag. The entire lake disappeared into the water-skin bag. Shaadi Ram was awestruck by the magnetic and miraculous personality of Khawaja Saheb (Radi Allahu ta'ala anhu). He hesitantly protested and Khawaja Saheb (Radi Allahu ta'ala anhu) told him, ‘O! Shaadi. I can see the light of Islam on your forehead. Testify that ‘None is worthy of worship except the One True God”. He at once accepted Islam and was named Saadi. This created a stir amongst the Hindus. Thousands now accepted Islam. The Hindu ruler now sent his greatest magician, Ajaipal, to challenge Khawaja Saheb (Radi Allahu ta'ala anhu). After failing in many attacks on Khawaja Saheb (Radi Allahu ta'ala anhu) he finally flew into the air on a deerskin and asked Khawaja Saheb (Radi Allahu ta'ala anhu) to better this feat. Khawaja Saheb (Radi Allahu ta'ala anhu) ordered his wooden sandals to fly up into the air and beat the head of Ajipal and bring him down

We may think that these are fictitious stories. No! This is Islam and this is man acting in his capacity as Khalifat-Allah[18] actualised. . The goal of Islam is not to grope in the dark. The Qur’an al-Kareem describes the function of Islam in Sura al-Baqara 2: Verse 257

'Allah is the protecting friend of those who believe in Him genuinely and He takes them out of darkness into the light'

If the goal is to imbue ourselves with Divine Attributes- to become Khalifat-Allah actualised then the natural function is interference. This interference by man is possible on the lower level of physical science and at the higer level of spiritual science or spirituality. The Khalifat-Allah as one totally submitted to Allah can do greater wonders than the physical scientist.

Love to all and Malice to none, along with Service to humanity was the foundation stone laid by Khawaja Muniuddin Chisti (Radi Allahu ta'ala anhu) for the successful spread of Islam in India. Representatives of the Chishtiya Order are working up to the present day on the same line. Khawaja Saheb (Radi Allahu ta'ala anhu) used great wisdom in presenting Islam to the people of India. He Islamicised prevalent activities, in keeping with their culture, and presented other ‘enjoyable’ activities to them, especially designed to attract them to Islam.  Although 'qawwal and chanting' popularly known as 'Sama' is not new to Sufis wherever they are, Sultan al-Hind, Gharib Nawaaz Khawaja Muniuddin Hasan Chishti (Radi Allahu ta'ala anhu) specially arranged and patronised these concerts to capture and mould the heart of his audience for accepting the Divine Message gracefully. Thousands of Muslims and non-Muslims listen to it in rapt attention wherever these Sufi functions are held by the representatives of Chishtiya Order and derive spiritual benefits. It is through these methods that the Sufis, slowly and patiently, awaken the Spiritual Heart, to love Allah and the Most Beloved Sayyadina Rasulullah (Salla Allahu ta'ala alayhi wa Sallam), resulting in those astray coming to the straight path.  



Divine Beauty

Passing into the Realm of Divine Beauty

Sultan al-Hind Khawaja Muniuddin Hasan Chisti (Radi Allahu ta'ala anhu) passed into the realm of Divine Beauty on the 6 Rajab 633 AH/1233 AD at the age of 97. On his passing he had the unique honour of knowing that 9.9 million had accepted Islam in India due to his efforts.



Article courtesy of ;

Irshad Soofi
Chisti Nizami Habibi Sufi (S.Africa)
20 Rajab 1414
17 September 2003 

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Words of Khawaja Saheb

Words of the final Khutbah of Hadrat Khawaja Mu'inuddin Chishti (r.a.) delivered to his followers just one month before his demise.

Love all and hate none.
Mere talk of peace will avail you naught.
Mere talk of Allah and religion will not take you far.
Bring out all of the latent powers of your being
And reveal the full magnificence
of your immortal self.
Be surcharged with peace and joy,
And scatter them wherever you are
and wherever you go.
Be a blazing fire of truth,
And be a soothing balm of peace.  With your spiritual light,
dispel the darkness of ignorance;
and spead goodwill, peace, and harmony among the people.
Never seek any help, charity, or favors
from anybody exept Allah.
Never go to the courts of kings,
but never refuse to bless and help the needy and the poor,
the widow, and the orphan, if they come to your door.
This is your mission, to serve the people....
Carry it out dutifully and courageously,
so that I, as your Pir-o-Murshid,
may not be ashamed of any shortcomings on your part
before the Almighty Allah and our holy predecessors
in the Sufi order (silsilah)
on the Day of Judgment




[1] Sahih Tirmidhi, v2, p298, v5, p63

[2]   Silsila The Spiritual Chain of each Sufi Order descends from the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) down to the present Spiritual Guide. It is through attachment to the silsila that the newly initiated disciple has the means to travel to Allah under Divine Protection.

[3] Sayyad:  ‘Master.’ This title is given to a descendant of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam), descending from his daughter Fatimah (Radi Allahu ta'ala anha).   

[4] Madjzoub: One under the influence of Divine attraction (jadhba). The power of this attraction brings about spiritual intoxication (sukr) and indifference to all that is other than Allah. In being drawn towards Allah the Madjzoub experiences excessive ecstacy.

[5] Ash Shifa: Qadi Iyad ibn Musa al-Yashubi: translated by Aisha Abdurahman Bewley: Madinah Press, Granada, Spain. Page 179/180.

[6] Qur’an al-Kareem Sura al-Anaam 6 Verse 122

[7] The power to connect to Allah.

[8]   Silsila The Spiritual Chain of each Sufi Order descends from the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) down to the present Spiritual Guide.

[9] A room for conducting spiritual exercises.

[10] A written record of the discourses of Khawaja Uthman Harooni by Khawaja Muniuddin Chisti .

[11] Khilafat : An official Award of Commission, on spiritual perfection, to guide others.

[12] Tabarruqat: Sacred Relics

[13] Suhba: The Spiritual Companionship between guide and disciple. It is the pouring of love of Allah into the Murids heart whilst increasing the hearts capacity to absorb.

[14] Lauh al-Mahfuz: The Divinely Inscribed Tablet upon which the destiny of all creation is written.

[15] Al-Fuyuuzaat ar-Rabbaaniyya: Ismail Muhammad Said al-Qadiri: al-Baz Publishing: The Wine Ode: al-Khamriyya Page 83

[16] Beshara: Glad tidings that reach the heart. This may be announced to a Sufi in his dream or within his Spiritual State (hal)

[17] The discourses of Hadrat Nizamuddin Awlia as recorded by his disciple Amir Hassan Sijzi.

[18] The God given innate ability to man to imbue himself with Divine Attributes