Sufi World Book8 World Book8.pdfThou shouldst be pliant : So would they be pliant. 10. Heed not the...
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Sufi World Book -8
Transcript of Sufi World Book8 World Book8.pdfThou shouldst be pliant : So would they be pliant. 10. Heed not the...
Sufi World Book -8
Book -8
MARCH-APRIL 2006
Issue dedicated to Khwaja Garibun Nawaz Hazreth Syed Moinuddin Chisty (RAA)
A Journal on Sufi Culture, Philosophy and Literature
(Islamic Spiritualism)
Tasawwuf
International Sufi Centre(R) C/o Mr. A.A.Khatib,
Managing Trustee,
# 3/28, 1st Cross, V.R.Puram, Palace Guttahalli, Bangalore - 560 003,
Karnataka, INDIA.
Ph : 23444594
Book 8. Muharram-Safar 1427 Hijri
March-April 2006
Contents
1. Exceprts from 'The Holy Quran 1-11
2. Sultan-ul-Hind from Internet
3. Life of Khwaja Garibun Nawaz (RAA)
4. The Chisthi Order by Idris Shah 50-66
5. Excerpts from 'Futuh Al Ghaib 67-70
by Hz. Ghouse-ul-Azam (RAA)
6. Excerpts from "The Secret of Secrets' 71-73
by Hz. Ghouse ul Azam (RAA)
7. A letter of Hz. Ghouse ul Azam (RAA) to his
disciple Hz Ali Husamuddin al-Muttaqi (RAA)
8. Excerpts from 'The Purification of the Soul'
by Hz Ahmad Farid (RAA)
9. Excerpts from 'Kitab Adab Al-Muridin 77-80
by Hz. Abual Najid al Suhrawari (RAA)
10. Sufism by Dr. S.L.Peeran
11. A poem from Divani Shamsi Tabriz 81-87
by Moulana Rumi (RAA)
12. Poems by Dr. S.L.Peeran
Published by Mrs Shaista Yusuf Saheba on behalf of International Sufi Centre, 3/28, Ist Floor,
V.R.Puram Palace Guttahalli, Bangalore - 560 003 , INDIA. Ph : 23444594
International Sufi Centre
Bangalore
Board of Trustees (Regd)
1. Moulana Moulvi Syed Chairman
Shah Anwar Hussaini (Since deceased)
2. Mr. A.A.Khatib Managing Trustee
3. Mr. Mohammed Kamaluddin Trustee
4. Dr. S.L.Peeran Trustee
5. Mr. Khaleel Mamoon Trustee
6. Mr. Azeez ulla Baig Trustee
7. Mr. Shaista Yusuff Saheb Trustee
EDITOR
Dr. Syed Liaqath Peeran
Aims and Objectives 1. To propagate the ideals and practice of Sufism
2. To achieve cosmic harmony through preachings of Sufi Tradition and Culture.
3. To carry out publications of books on Sufies, their lives and preachings.
4. To hold lectures, seminars on Sufi thought.
5. To unite Sufies and members of Sufi orders all over India and abroad for achieving
universal love and brother-hood.
Foreword
In this Book-8, we have produced excerpts from the book on the life of Khwaja
Garibun Nawaz (RAA) by Late Khwaja Syed Saleem Chiot. We hope the readers
will be enlightened and draw inspiration from the life of our 'Sultan ul awaliya'
Hazreth Khwaja Saheb represents 'The Chishi Order'. A detail extract on the
Chisthi order from 'A way the Sufi' by Idris Shah is presented for our readers
benefit.
We have retaimed the regular features in this book.
We appeal to our readers and members of ISC to popularise our activities.
Dr. Syed Liaqath Peeran
Editor
Bangalore
March 2006
Excerpts from Holy Quran Sora LXVIII
Qalam, or the Pen, or Nun (see n.5592)
1. Nun. By the pen
And by the (Record)
Which (men) write, -
2. Thou art not,
By the grace of thy Lord,
Mad or possessed.
3. Nay, verily for thee
Is a Reward unfailing.
4. And thou (standest)
On an exalted standard
Of character.
5. Soon wilt thou see,
And they will see
6. Which of you is
Afflicted with madness,
7. Verily it is thy Lord
That knoweth best,
Which (among men)
Hath strayed from His Path :
And He knoweth best
Those who receive
(True) Guidance.
8. So hearken not
To those who
Deny (the Truth).
9. Their desire is that
Thou shouldst be pliant :
So would they be pliant.
10. Heed not the thpe
Of despicable man,
Ready with oaths,
11. A slanderer, going about
With calumnies,
12. (Habitually) hindering (all) good,
Transgressing beyond bounds,
Deep in sin
15. When to him are rehearsed
Our Signs,
"Tales of the Ancients "
He cries !
16. Soon shall We brand
(The beast) on the snout !
17. Verily We have tried them
As we tried the People
Of the Garden,
When they resolved to gather
The fruits of the (garden)
In the morning,
18. But made no reservation,
("If it be God's Will")
19. Then there came
On the (garden)
A visitation from thy Lord,
(Which swept away) all around,
While they were asleep.
20. So the (garden) became,
By the morning, like
A dark and desolate spot,
(Whose fruit had been gathered.)
21. As the morning broke,
They called out,
One to another, -
22. "Go ye to your tilth
(Betimes) in the morning,
If ye would gather
The fruits."
23. So they departed, conversing
In secret low tones, (saying) -
24. "Let not a single indigent
Person break in upon you
Into the (garden) this day."
25. And they opened the morning,
Strong in an (unjust) resolve.
26. But when they saw
The (garden), they said :
"We have surely lost our way :
27. "Indeed we are shut out
(Of the fruits of our labour)!"
28. Said one of them,
More just (than the rest) :
"Did I not say to you,
'Why not glorify(God)?"
29. They said : "Glory
To our Lord ! Verily we
Have been doing wrong !"
30. Then they turned, one
Against another, in reproach.
31. They said : "Alas for us !
We have indeed transgressed!
32. "It may be that our Lord
Will give us in exchange
A better (garden) than this :
For we do turn to Him
(In repentance)! "
33. Such is the Punishment
(In this life); but greater
Is the Punishment
In the Hereafter,
If only they knew!
34. Verily, for the Righteous,
Are Gardens of Delight,
In the Presence
Of their Lord.
35. Shall We then treat
The People of Faith
Like the People of Sin ?
36. What is the matter
With you ? How judge ye?
37. Or have ye a Book
Through which ye learn -
38. That ye shall have,
Through it whatever
Ye choose ?
39. Or have ye Covenants
With Us on oath,
Reaching to the Day
Of Judgement, (providing)
That ye shail have
Whatever ye shall demand?
40. Ask thou of them,
Which of them will stand
Surety for that !
41. Or have they some
"Partners" (in Godhead) ?
42. The Day that the Shin
Shall be laid bare,
And they shall be summoned
To bow in adoration,
But they shall not be able,
43. Their eyes will be
Cast down, - ignominy will
Cover them ; seeing that
They had been summoned
Aforetime to bow in adoration,
While they were whole,
(And had refused).
44. Then leave Me alone
With such as reject
This Message : by degrees
Shall We punish them
From directions they perceive not.
45. A (long) respite will I
Grant them : truly
Powerful is My Plan.
46. Or is it that thou dost
Ask them for a reward,
So that they are burdened
With a load of debt ? -
47. Or that the Unseen
Is in their hands, so that
They can write it down ?
48. So wait with patience
For the Command
Of thy Lord, and be not
Like the Companion
Of the Fish, - when he
Cried out in agony.
49. Had not Grace
From His Lord
Reached him, he
Would indeed have been
Cast off on the naked
Shore, in disgrace.
50. Thus did his Lord
Choose him and make him
Of the company
Of the Righteous.
51. And the Unbelievers
Would almost trip thee up
With their eyes when they
Hear the Message ; and they
Say : "Surely he is possessed !"
52. But it is nothing less
Than a Message
To all the worlds.
SULTAN-UL-HIND
HAZRAT KHWAJA MU'INUDDIN CHISTI SANJARI
(MAY ALLAH BE PLEASED WITH HIM)
Sultan-ul-Hind Hazrat Khwaja Mu'inuddin Chisti Sanjari (May Allah be pleased with
him) popularly known as "Khwaja Ghareeb Nawaaz" (The Benefactor of the Poor) was
the founder of the Chistiya Order of Sufis in India. He is one of the most outstanding
figures in the history of Islamic Mysticism.
The Chistiya Silsila is one of the most popular and influential mystic orders in Islam.
It derives its name from Chist, a village near Herat in Afghanistan, where the real founder
of the Order, Khwaja Abu Ishaq (May Allah be pleased with him) brought the Silsila to
India at the close of the 11th century A.D. and established its centre in Ajmer (India),
whence the order spread for and wide in India and became a force in the spiritual life of
the Muslims.
Hazrat Khwaja Mu'inuddin Chisti Sanjari (May Allah be pleased with him) was born
in 536 A.H. / 1141. A.D. in Sijistan (Persia) and was the direct descendent of the noble
family coming down in direct lineage of the Holy Prophet Muhammad (sallal laahu alaihi
wasallam). He was a Hasani and a Husaini Sayed. He was brought up in Khorasan and
received his early education at home from his father, Hazrat Sayed Gheyasuddin (May
Allah be pleased with him). At the age of 9, he committed the Holy Quran to memory.
After the demise of his father, he inherited a grinding stone and a garden which
formed a source of his livelihood. From an early age he loved the company of saints,
mystics and dervishes. The persistent attacks and destruction of Khorasan (including
Sijistan) by the hordes of Ghuzz tribe of the barbarous Tartars proved to be a turning
point of his life at the early age of 14. Fired by overwhelming human passion, he was
divinely inspired to renounce the world at this early age.
Distributing all his worldly belongings to the poor, he went Bokhara and Samarqand
to join the famous Nizamia Universities their for his theological (Shari'ah) education. He
completed his academic courses brilliantly in 5 years.
In order to quench his spiritual thirst, he left for Iraq and on his return from there he
undertook a journey to a place called Harwan or Haroon. He became a Mureed of Hazrat
Khwaja Uthman Harooni (May Allah be pleased with him), a great Sufi mystic of his
time. Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) remained in the
company of his Peer-o-Murshid and travelled with him carrying his Murshid's belongings
on his head. They travelled to Mecca, Medina, Iraq, Syria, Samarqand, Afghanistan, etc.
meeting many great saints.
While they were in Mecca, Hazrat Khwaja Uthman Harooni (May Allah be pleased
with him) took Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) to the
Holy Kaaba and made Du'a for him and a voice was heard declaring, "We have accepted
Mu'inuddin as one of Our beloved devotees." In Medina Shareef, while at the tomb of
Sayyiduna Rasulullah (sallal laahu alaihi wasallam), Hazrat Khwaja Uthman Harooni
(May Allah be pleased with him) instructed Hazrat Khwaja Mu'inuddin Chisti (May
Allah be pleased with him) to offer his homage and salutations respectfully. In doing so,
a voice was heard saying, "Wa Alaikumus salaam Ya Qutbul Masha'aikh -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 Peer-o-Murshid said to him, "Now indeed you have reached perfection."
After full 20 years hard training in Islamic mysticism under this great Peer-o-Murshid,
Hazrat Khwaja Mu'inuddin (May Allah be pleased with him) was bestowed with Khilafat
in the Chistiya Silsila. His Murshid, after advising him, handed over his Asa Mubarak
(Sacred Staff), wooden sandals and Musallah (prayer mat) to Hazrat Khwaja Mu'inuddin
(May Allah be pleased with him) saying that those Tabbarukaats (Blessed relics) have
come down from Sayyiduna Rasulullah (Sallal laahu alaihi wasallam) in succession.
In 583 A.H. when he was absorbed in prayer at the Holy Kaaba, he heard a voice
saying, "O Mu'inuddin! We are greatly pleased with you. You have been given salvation.
Ask for anything that you may like, "He submitted respectfully, "O Allah, give salvation
to the followers and disciples of Mu'inuddin. A reply was heard, "O Mu'inuddin, you are
accepted by Us. I will give salvation to your followers and disciples and also to those
who may enter your fold till the Day of Qiyamat."
After performing the Hajj, he was once again divinely inspired from Medina Shareef
to go to Ajmer (India) to preach Islam : "O Mu'inuddin, you are the Helper of my
religion. I entrust to you the country of Hindustan (India). Proceed to Ajmer and spread
the gospel of truth. "Not knowing where Ajmer was situated, the Holy Prophet (sallal
laahu alaihi wasallam) came in Hazrat Khwaja's (May Allah be pleased with him) dream
and showed him where the city of Ajmer was situated.
On his way to Ajmer and passing through Afghanistan, Hazrat Khwaja Mu'inuddin
Chisti's (May Allah be pleased with him) spiritual impact converted the notorious and
cruel Yadgar Muhammad into one of Hazrat Khwaja Mu'inuddin's (May Allah be pleased
with him) devoted Mureeds. Yadgar Muhammad did not previously recognise and respect
the first the first three Caliphs of Islam, neither had he any respect for Sufis nor for any
holy saints. Now, after meeting Hazrat Khwaja Saheb (May Allah be pleased with him),
Yadgar Muhammad repented and distributed his wealth to the poor and needy, divorced
his many wives, freed all his slaves and renounced the world. He stayed and travelled
with his Murshid.
Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) proceeded to
Delhi via Fort Shadman, Multan, Lahore and Samana. At Lahore, he stayed for 40 days at
the Mazaar Shareef (Shrine) of Hazrat Data Ganje Baksh - Hazrat Ali Hujweri (May
Allah be pleased with him). In Delhi, Hazrat Khwaja Mu'inuddin (May Allah be pleased
with him) started delivering his sermons and discourses in a soft language dipped in
honey attracting thousands of Hindus and Muslims. But he had his sights on Ajmer,
which had been away from the light of learning and guidance. He wanted the city of
Ajmer to be the centre of learning, teaching and spiritual activities.
Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) reached Ajmer
with about 40 followers in the year 587 A.H. Here he received fierce opposition from the
ruler of Ajmer, Raja Pritvi Raj. He did nothing to antagonise the Hindu ruler. His mission
was simply that of love and learning, purity and guidance. In a short time, the entire area
was filled with the truth of unity of Allah. Men and women in thousands took the oath of
allegiance on his hands. But this large-scale conversion to Islam displeased the Hindu
ruler and he started putting the Muslims to hardships. Pritvi Raj sent Ajai pal and Sadhu
Ram, Who were magicians, to destroy Hazrat Khwaja Mu'inuddin Chisti (May Allah be
pleased with him) with black magic, but they failed on every try. Ajai Pal and Sadhu Ram
were so much impressed by Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased
with him) that they accepted Islam and became his devoted Mureeds.
A great Muslim army general, Shahabuddin Ghouri, Who was in Khorasan, saw
Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) in a dream who
instructed the general, "It has been ordained by Allah that you shall be the ruler of India.
Direct your attention soon and arrest Pritvi Raj and punish him. "Acting upon this
instruction, Shahabuddin Ghouri came to India to face the army of Pritvi Raj. The
Muslim general and the small band of Muslim army, encountering fierce opposition,
eventually defeated the Hindu army and went to Ajmer to pay homage to Hazrat Khwaja
Mu'inuddin Chisti (May Allah be pleased with him) and become his Mureeds.
Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) was an
embodiment of plain living and high thinking. His noble disposition, his marvellous self-
control, his renunciation, self abnegation, selfless service, his patience, his love, fortitude
and courage earned for him the respect from his admirers and devotees. He passed his
days in Almighty Allah's remembrance. He was free from avarice and greed. He had no
lust for power, no wish for name and fame, and no desire for wealth. He sought only the
pleasure of Allah and His Rasool (sallal laahu alaihi wasallam). He was deeply loved by
his Peer-o-Murshid, who used to say, "Our Mu'inuddin is a beloved of Allah and I feel
proud of the fact that he is my disciple. He followed the Holy Prophet (sallal laahu alaihi
wasallam) very faithfully in his day-to-day life. The fear of Allah ever dominated his
mind. "Hazrat Khwaja Qutbuddin Bakhtiyar Kaki (May Allah be pleased with him) says
that he never saw a beggar or any needy leaving his door without taking something - one
of his popular titles is "Ghareeb Nawaaz" (Lover of the Poor).
Although Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) did not
know the language of Hindustan because he spoke Persian, he converted about 9.5
million into the folds of Islam.
Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him) did not conquer
India with his sword but with love. The Sama mehfils (Poetic gatherings in praise of
Allah and the holy Prophet (sallal laalu alaihi wasallam)) of his proved as a cementing
force for the spread of Islam and brought the people together.
Sheikh Mu'inudid Ibn Arabi, Hazrat Fariduddin Attar, Hazrat Shams-Tabriz and
Moulana Jalaluddin Rumi (May Allah be pleased with him) were all contemporaries of
Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased with him). (what a great period
for Islam!)
On the 14th of Jamad -us Thani 627 A.H., Khwaja Saheb (May Allah be pleased with
him) bestowed the Khilafat upon Hazrat Khwaja Qutbuddin Bakhtiyar Kaki (May Allah
be pleased with him).
On Monday, 6th Rajab in 627 A.H. (1236 A.D.), after the night prayers, Hazrat
Khwaja Mu'inuddin Chisti (May Allah be pleased with him) went into his room and did
not allow anybody to enter. When the door remained closed at the time of morning
prayer, his devotees opened the door and found that Hazrat Khwaja Mu'iduddin Chisti
(May Allah be pleased with him) passed away. On his blessed forehead was written :
"Haaza Habib - Allah Mata Fee Hoob-Allah" (He was the beloved of Allah, and he died
in the Love of Allah).
Hazrat Khwaja Mu'inuddin Chisti's (May Allah be pleased with him) Mazaar Shareef
(Shrine) is in Ajmer Shareef and thousands of people assemble there every day to pay
respects to the greatest Saint of the Chistiya Silsila.
During one of his travels, Hazrat Khwaja Mu'inuddin Chisti (May Allah be pleased
with him) visited Balkh, where he stayed with Sheikh Khizarviya in his Khanqah
(monastery).
In the suburbs, there lived a very learned and famous philosopher named Hakeem
Ziauddin who enjoyed a great reputation for his learning and knowledge of philosophy
and logic. He never agreed with any doctrine or creed unless it was conclusively proved
and supported by logic a great reputation for his learning and knowledge of philosophy
and logic. He never agreed with any doctrine or creed unless it was conclusively proved
and supported by logic and reason. He contended that "only lunatics could afford to waste
their precious time common sense or Shari'ah. "One day while, Hazrat Khwaja
Mu'inuddin Chisti's (May Allah be pleased with him) attendant was roasting a heron for
supper after the days hunt, and the saint himself was busy with his evening prayers,
Hakeem Ziauddin happened to pass that way. Seeing a dervish, he stopped to have a
casual chat with him our of mere curiosity and fun. Hazrat Khwaja Mu'inuddin Chisti
(May Allah be pleased with him), after his prayers, at once recognised the stranger to be
the same Hakeem who always used to ridicule Sufis. In the mean time, the attendant
served the roast heron before his master. Hazrat Khwaja Mu'inuddin Chisti (May Allah
be pleased with him) invited the Hakeem hospitably to share one of the roasted heron's
legs with him. No sooner had the philosopher eaten it, then he lost all his senses and
became unconscious. He regained his senses only when, Hazrat Khwaja Mu'inuddin
Chisti (May Allah be pleased with him) put a morsel from his own mouth into that of the
Hakeem. Now the Hakeem had become an altogether different man and his age-long
supreme knowledge of philosophy and logic had vanished. His mind entirely changed,
and by this strange experience he realize the path of Sufism and all the finer points of
Sufism in a few minutes. Without any argument, he at once admitted that he was wrong
about the path of Sufism. He threw away all his precious library of books in a well and
became one of the most ardent disciples of Hazrat Khwaja Mu'inuddin Chisti (May Allah
be pleased with him). Later on, the Hakeem, was known to be one of the most
distinguished Sufis of his time. And all this happened to an ardent opponent of Sufism,
through a mere morsel of food from Hazrat Khwaja Mu'inuddin Chisti (May Allah be
pleased with him).
BIRTH, PARENTAGE AND CHILDHOOD
by Khwaja Syed Saleem Chisty
Hazrat Khwaja Gharib Nawaz was born in the year 537 Hijri corresponding to 1142
A.D. in 'Sajaz' a city in the province of Khurasan (Iran).
His Father gave him the name of 'Hasan' and Moinuddin (defender of faith) was his
title.
His father Syed Ghayasuddin Hasan was an educated and well-known person of his
time. His paternal genealogy is as under.
Patternal Genealogy.
Hazrat Syed Ghayasuddin s/o Hazrat Najmuddin Tahir s/o Hazrat Abdul Aziz S/o
Hazrat Ibrahim S/o Hazrat Idris S/o Hazrat Moosa Kazim S/o Hazrat Jafar Sadiq S/o
Hazrat Muhammad Baqar S/o Hazrat Zainul Abedin S/o Hazrat Imam Hussain (the
Martyr of Karbala) S/o Hazrat Ali Radiallahu T'ala Ajmaeen.
His mother's name was Bibi Umal-Warah. She traces her relationship from Hazrat
Syed Imam Hasan.
Maternal Geneology
Hazrat Bibi Umal-Warah d/o Hazrat Daood S/o Hazrat Abdullah Hembati S.o Hazrat
Zahid S/o Hazrat Muhammad Moris S/o Hazrat Moosa S/o Hazrat Abdullah Makhfi S/o
Hazrat Hasan Musanna S/o Hazrat Imam Hasan S/o Hazrat Ali Radiallahu T'ala
Ajmaeen.
Like this, Hazrat Khwaja Sahib traces his relationship from Hazrat Imam Husain
(Radiallahu T'ala Anhu) on paternal side and from Imam Hasan (Radialahu T' ala Anhu)
on the maternal side. This implies the fact that Hazrat Khwaja Sahib belongs to the
family of the holy prophet Muhammad Sallallahu Alihi-wasallam.
Poets in India have written eulogies in his honour and have address him as descendant
of Hazrat Ali (Radiallahu T 'ala Anhu). One famous poet of Delhi-Hazrat Dagh Dehiavi
in an eulogy, which he wrote in his honour, addressed him as under:
Yeh Daagh kahan tak ranj sahey,
Tum se na kahe to kis se kahey;
Tum aale Nabi (Sallallahu 'alaihi wasallam) aulade Ali
Sultanul-Hind Gharib Nawaz;
Translation: How long Dagh should bear the sufferings
If he does not ask you then to whom?
You are born in the family of Muhammad Sallallahu 'Alaihi
Wasallam and son of Hazrat Ali,
You are King of India and redeemer of poor:
Nevertheless, his parents were blessed with all sorts of wealth and material gifts. They
were also blessed with moral and spiritual qualities. People looked upon them with regard
and used to pay them respect honour.
Describing the time of his birth, his mother says: "When Moinuddin was to be born. I
used to see very pleasant and true dreams. My home filled with bounties and grace of
Allah, all of our foes became our friends and there was prosperity and pleasure in our
family". (Sairul Aarfeen).
She further says, "When Moinuddin was a child of minor age, if any woman with body
in her lap came to our home and if that baby cried to feed, Moinuddin used to point me to
feed that baby with my milk and when I did so, he felt great pleasure". (Sairul 'Aarfeen)
And at the age of 4-5 years, he used to share his food with his playmates. (Sairul
'Aarfeen)
INITIAL REVOLUTION
WITH
EDUCATION INITIATION AND
ATTAINMENTS
Hazrat Khwaja Sahib inherited a garden and a flour-mill which was enough for his
maintenance. He earned his bread by selling wood and fruits in the market, but his mind
never deviated from those reflections which he received in the initial stages of his life
about the affairs of this world. He was not satisfied but perturbed and always thought of
the trouble and turmoils, unrest and uneasiness prevailing in the human life. His desire
was that the atmosphere of terror, anarchy and anihilism should come to an end. His
desire was that there should be no disturbance but peace, harmony and amicable relation
between the persons. His desire was that the surroundings, of hatred and conflict should
change to love and tranquility, human values should be honoured.
That line of thinking was not without result. He got the fruit of it. Nature selected him
for the service to mankind and to bring people out of misery, he was granted high
spiritual attainments. He was elevated on such a high spiritual status which was
uncomparable to other saints.
That spiritual elevation was the result of a simple incident which took place in the
initial stage of his life and is narrated as under :
It so happened that one day when he was watering his garden a totally absorbed
personality named Ibrahim Qandozi, entered into his garden. Hazrat Khwaja Sahib
extended warn reception to the saint and offered a bunch of fresh grapes of his garden to
him. Pleased with the good manners, courtesy and hospitality of Hazrat Khwaja Sahib,
the saint took-out a piece of bread from his pocket, chewed it and gave it to Hazrat
Khwaja Sahib. Hazrat Khwaja Sahib without any hesitation took that chewed piece and
ate it. Allah knows what was there in that chewed piece that as soon as Hazrat Khwaja
Sahib ate it, a new world of vision opened before his eyes, bringing a total change in his
life, with the result, that he became disgusted of the world. He sold his garden and flour
mill and distributed the proceeds among the poor and needy and left the house in search
of truth.
EDUCATION
Hazrat Khwaja Sahib received his early education at home. He committed the Holy
Qur'an to his memory at the age of nine. In school life his studies were concentrated in
Fiqa and Hadees. But when he started his new life in quest of truth he felt that realisation
of truth was not possible without good knowledge and learning, hence higher education
was necessary.
For that purpose, Hazrat Khwaja Sahib undertook the journey towards great centres of
Islamic education like Samarqand and Bhukara and spent a good period of time there. As
a matter of fact he spent the most valuable period of his young age in acquiring
knowledge.
When Hazrat Khwaja Sahib attained the age of thirty two and completed his
education, his mind turned towards receiving spiritual education and to know the hidden
secrets of nature. For that a separate course was to be completed which could not be
taught in any college our university but could be learnt only in the society of those who
were blessed with that knowledge. It has been mentioned in Holy Qur'an "If you want to
know about Allah, to them who have been blessed with this knowledge." (Surah Furqan
59) So again he undertook the journey in search of that knowledge, and in search of that
person who was blessed with the knowledge mentioned in the Holy Qur'an.
INITIATION
With that intension when Hazrat Khwaja Sahib reached Baghdad, he heard of the fame
of the great mystic scholar Hazrat Khwaja Usman of Harvon, who was at that time
staying there. Hazrat Khwaja Sahib approached him and became his disciple.
Hazrat Khwaja Sahib has himself narrated the story of his becoming the disciple of
Hazrat Khwaja Usman of Harvon in the following words;
"One day I had a chance to appear before my spiritual leader. At that time many other
saints and mystics were also in his company. After few minutes, he ordered me to
perform two rak'at namaz, which I did. Then he ordered me to sit with my face towards
Holy Ka'aba (Makkah). I with great respect and folded knees sat like that. He then
ordered me to recite Subhan Allah (praise be to Allah) sixty times, I obeyed. Next he took
many hand in his hand, and raised it towards the sky and said, "I have secured for thee an
access to Allah". He then put upon my head a Turkish cap and asked me to sit down.
Then he asked me to recite Surah Ikhlas one thousand times. When I finished it, he said,
"Among our followers, everyone has to perform Mujahida (self mortification), for one
day and one night 'Go to do it'. So I went in seclusion and spent one day and one night in
prayer and appeared before him the next day. He permitted me to sit down. He then asked
me to recite Surah Ikhlas again one thousand times, so I did. He then asked me "Look
towards the heaven". I raised my eyes towards the heaven. He questioned me, "How far
do you see"? I replied, "Upto the Arsh-e-Mo'alla (the Highest Throne). He then asked me,
"Look below". So I did. He questioned me again "How far do you see"? I said, "Upto
TahtusSara" (the lowest abyss). He then asked me to sit down and to recite Surah Ikhlas
once again a thousand times, which I did. He again asked me to look towards heaven, I
saw. He then questioned me "How far do you see?" I replied, "Now, I can easily see upto
Hajab-e-Azmat (the great curtain over the Intensive Divine Light of Allah); He then
asked me to close my eyes, I closed my eyes, after a moment, he asked me to open the
eyes. So I did. Then he asked me to see through his two fingers and ordered me to narrate
what I saw. I replied, "Eighteen thousand 'alam (worlds) are before me". When he heard
this, he said, "Now your work is over". Then he asked me to pick-up a brick which was
lying nearby. When I did so, I found some "Deenars" (gold coins) lying under it. He then
asked me to take those Deenars and to distribute them among poor and needy, I
complied.
ATTAINTMENTS
Hazrat Khwaja Sahib, after becoming the disciple of Hazrat Khwaja Usman of
Harvon, spent about 20 years in the company of his Murshid. He not only served his
murshid whole heartedly and obeyed his commands but also travelled with him at many
places and came across a number of strange incidents and experiences of his life. During
travels, Hazrat Khwaja Sahib carried all the luggage on his head. Hazrat Khwaja Sahib
has himself described the observations and experiences which he came across during the
travels with his Murshid. He says "First of all my Murshid took me to Arabia for
performance of Hajj at Makkah, my Murshid prayed for my success and salvation. After
prayer, we heard a voice saying "O Usman, Moinuddin is the Moin (helper) of our
religion, we have accepted him as our beloved" Hazrat Khwaja Usman then took me to
Madinah. There, we paid homage and salutation at the shrine of Holy Prophet
Muhammad Sallallahu 'Alaihi Wasallam, there also a voice came saying, "We have
accepted Moinuddin, he is the spiritual leader of all the saints on earth and our blessings
are with him".
Hazrat Khwaja Sahib says, "My Murshid was pleased with those informations which
were received from Makkah and Madinah and told me that I had acquired the stage of
perfection."
Describing his experiences, he further says, "Once, when I was travelling with my
Murshid, we reached at Soman in Sewastan. Here lived one Hazrat Sadruddin Ahmed
Sewastani who kept himself busy in the remembrance of Allah. Till I stayed there, I used
to attend him daily and got his blessings. He invariably gave some thing to every visitor,
whom he requested to pray for his dying as a faithful in the love of Allah and Prophet
Muhammad Sallallahu 'Alaihi Wasallam. Whenever he heard of the punishments which
one will face in his grave (if he had led a sinful life) he shivered like a cane. He
continuously wept bitterly for the days to come at the thoughts of those punishments.
Once I approached him he was weeping. When he recovered from that state, he said "O
dear , how can one be happy when he knows that death is his greatest enemy and one day
he is to die and to give account of his worldly affairs". He went on saying, "If you ever
know about those who are buried in the graves, that they are in the cell which is filled
with scorpions and snakes, you will melt like salt". He then added, 'Once in the graveyard
at Baron, when I was sitting with a saint, a dead in a nearby grave was being subjected to
horrible punishments. By our intuition, both of us could see that thing. My associate, on
seeing that horrible scene cried and fell upon the earth and died. I never saw any saint
who was so horrified at the through of sufferings and punishments of sinful in the grave."
Hazrat Khwaja Sahib further says, "While travelling with my Murshid we reached at
the bank of the river Tigris (Dajla). At that time, the weather was stormy, the river was in
spate. It was impossible to cross such flooded river. I felt disturbed. Understanding my
apprehension, my Murshid asked me to close my eyes, which I did. After a moment, at
his instance I opened my eyes and found both of us on the other side of the river. I
reverently asked him as to how it happened. he replied, "I recited 'Alhamd Sharif' five
times, and crossed the river."
Hazrat Khwaja Sahib Says, "Once while travelling with my Murshid, we reached at
Awash and met a great Darvesh (saint) Hazrat Bahauddin and stayed with him for a few
days. When we started to leave him, he gave us valuable advices saying, "Whatever
wealth you get, do not keep it, give it away in charity in the name of Allah, so that your
name be added among the friends of Allah."
Hazrat Khwaja Sahib says, "While I was in the company of my Murshid, at one place,
where we were sitting with other saints, there came an old man to whom my Murshid
received with great respect. That old man said to him, "About thirty years back my son
was lost. His where-abouts are still not known, I have been much affected by his
separation. I request you to help me and to pray for his return".
When my Murshid heard that, he went into meditation and after a while said to him,
"Go home, and when your son comes back, bring him to me". Hearing this the old man
took permission of my Murshid and went away. Next day he came to my Murshid with
his son. My Murshid asked the boy, "My son, where were you?" He replied, "I was in a
boat, the owner of the boat had tied me with a chain. While I was sitting, a saint who was
like you came to me. He opened my chain and asked me to standup. Then he asked me to
close my eyes. After a while he asked me to open the eyes. When I opened the eyes, I
found myself standing at the door of my house".
Hazrat Khwaja Sahib had described a number of such incidents. Because of want of
space all of them cannot be narrated here. What can only be said is that in the service of
his spiritual leader and under his guidance he attained high spiritual attainments and
achieved everything for which he had left his home. When his Murshid himself said, "O,
Moinuddin, your object of life is achieved". he had actually earned the fruit of years of
labour, trials, troubles and sacrifices.
Ultimately his spiritual leader, pleased with his services and sacrifices and satisfied
with his education and spiritual attainments, accepted him as his spiritual successor and
entrusted to him all the sacred relics.
Hazrat Khwaja Usman of Harvon after accepting Hazrat Khwaja Sahib as his spiritual
successor gave him certain valuable advices and went in seclusion. Hazrat Khwaja Sahib
separated from his spiritual leader at the age of fifty two and went again to Makkah and
then to Madinah.
MUNAJJAT-E-KHWAJA
GHARIB NAWAZ
The Munajaat, "Supplications" which Hazrat Khwaja Gharib Nawaz Rahmatullah
'Alaihi used to recite in his life before the Lord of the worlds. Please read carefully
translation then recite the same.
TRANSLATION
O' Allah ! You are the only One to forgive me;
As I am culprit and sinner completely,
O' Allah! You are the only One to connive my faults and defects,
O' Allah! Confer upon me with your Mercy the repentence;
So that I should entreat your forgiveness every moment,
O' Allah! Bestow your Mercy upon me at the time of agonies
of my death;
For the sake of your beloved Prophet Muhammad Sallallahu
Alaihi Wasallam,
So that those moments become easy for me,
O' Allah! Illuminate my grave with the effulgence of your
forgiveness;
When it will become dark and furious upon me,
O' Allah! Forgive my sins and firm my belief in you;
As Mo'een is praying before you weeping bitterly,
FROM MADINAH TO AJMER
Hazrat Khwaja Sahib during his stay at Madinah saw a dream in which Prophet
Muhammad Sallallahu 'Alaihi Wasallam directed him to go to India and to reform the
moral and social status of the people of that country. Hazrat Khwaja Sahib knew nothing
about India. He did not know where that country was and how to go there. But again in a
dream he was given all sorts of proper guidance. So, Hazrat Khwaja Sahib made himself
ready to go to India and started his journey.
After receiving that spiritual command, Hazrat Khwaja Sahib left Madinah and
reached Baghdad. At that time many saints were present there. They warmly received
Hazrat Khwaja Sahib. After staying for a few days at Baghdad, Hazrat Khwaja Sahib left
for Hamdan, then he left for Asfahan. From Asfahan, Via Hirat, Sabzawar and Balkh,
Hazrat Khwaja Sahib reached Lahore, the famous city of northern India.
It will not be out of place to narrate here the incident of Sheikh Muhammad Yadgar's
accepting Hazrat Khwaja Sahib as his spiritual leader and becoming his disciple. Sheikh
Muhammad Yadgar was the Governor of Sabzawar and was the follower of Shia sect of
Muslims. He was a very cruel and notorious man. He was addicted to wine and his habits
were bad. People of Sabzawar were afraid of him.
When Hazrat Khwaja Sahib reached Sabzawar, he found a beautiful garden outside the
city. As he was very much tired, he entered the garden to take rest for some time. This
garden was the personal property of Shaikh Muhammad Yadgar and no public man was
allowed to enter into it. When servants of the Governor found Hazrat Khwaja Sahib in the
garden, busy in prayers, they were much impressed with his person and personality. They
dared not ask Hazrat Khwaja Sahib to leave the garden and to stay at some other place.
Shortly the servants learnt that Shaikh Muhammad Yadgar was coming to the garden
for rest. With that news they all were frightened and worried as they knew the nature of
their master, but had no courage to say anything to Hazrat Khwaja Sahib.
After few minutes, Shaikh Muhammad Yadgar arrived in the garden. While walking
leisurely, he reached the place where Hazrat Khwaja Sahib was sitting. At that time too
Hazrat Khwaja Sahib and his disciples were busy in prayers. When the Governor saw
those fakirs into his garden, he lost his temper. He abused and scolded his servants and
asked them why did they allow those people to enter and stay there?
In this temper, with the intention to insult and harm those fakirs, the Governor went
near Hazrat Khwaja Sahib, Hazrat Khwaja Sahib raised his head and looked at the
Governor. As soon as their eyes met, the Governor lost his senses and fell upon the floor.
Looking that condition of their Governor, the servants were terrified. They fell upon the
feet of Hazrat Khwaja Sahib and tendered apology on behalf of their Governor.
Hazrat Khwaja Sahib smiled. He asked one of his disciples to bring some water. He
recited some verses of the Holy Qur'an on the water and sprinkled it on the face of the
Governor. The Governor recovered his senses. He fell upon the feet of Hazrat Khwaja
Sahib and tendered apology. He then requested Hazrat Khwaja Sahib to bless him with
spiritual knowledge. Hazrat Khwaja Sahib advised him to be honest, faithful and sincere.
Hazrat Khwaja Sahib asked him to return all the wealth of the people which he had
illegally and unlawfully acquired.
Shaikh Mohammed Yadgar was so impressed with the admonitions of Hazrat Khwaja
Sahib that he abdicated the post, sold out his property, distributed the proceeds among the
needy and the poor and joined the company of Hazrat Khwaja Sahib.
After staying for few days at Lahore, Hazrat Khwaja Sahib went to Delhi and from
there he arrived at Ajmer.
BEGINNING OF REFORMS AND SPIRITUAL
CONFRONTATIONS
After passing through the troubles and trials, suffering and oppressions which came
across during the long journey and facing all the dangers which came in their way from
Arabia to this country, Hazrat Khwaja Sahib arrived at Ajmer together with his followers
which are said to be forty in number.
Their arrival and dwelling on the soul of Ajmer was not their ultimate destination.
They had before them an stupendous task of enlightment and reform, which under those
unfavourable circumstances in which they arrived and settled here, was apparently looked
impossible, not only this that the circumstances were unfavourable or that the atmosphere
of hatred and conflict was prevailing on every step, another very important factor which
cannot be ignored was that they were dwelling at a place which was new for them in all
respects. This country, this city, this place, and the environments in which they had to
work, were all new, the people, their tongue, their culture and the way of living every
thing was different. They all were unsafe, unsecured and unprotected. They did not have
any acquaintance with any body, had no friends or sympathisers but -
"Heart within and Allah over head"
Inspite of all sorts of oppressions, prosecutions, and oppositions, they were neither
disturbed, nor disheartened.
Though, they were old and weak, but strength of faith and action was ordained in
them, they possessed the qualities of courage, truth and contentment, the spiritual power
which was their only wealth, was with them and was apparent from their faces too. They
were endued with knowledge, wisdom and character, they were accustomed to lead such
a hard life, they were free from all types of worries and also from that human weakness
which misleads and misguides a man under such unfavourable circumstances.
Under all sorts of adversities, they were always ready and prepared to perform their
duties towards Allah and the human society.
As a matter of a fact, those qualities were their weapon, their strength, their power and
it was through those qualities that they won the heart of the people, brought a revolution
in human life, success kissed their feet, they brought people from darkness into light and
led them towards achievement of higher human values.
Hazrat Khwaja Sahib and his followers did not come to conquer land, or make people
slaves or to establish worldly kingdom, what to say to army or weapons, they did not
even possessed sufficient means of livelihood. The only purpose of their arrival was to
serve the people and to take them out from darkness and blasphemy and to lead them on
the path of truth and love which they successfully did.
Because, Hazrat Khwaja Sahib was sent to India with the only purpose of service to
humanity, therefore, he was blessed with high spiritual powers. Those spiritual powers
were exhibited only at time of dare need. The exhibition of supernatural powers is called
"Karamat".
Miracle and Karamat
The performance of spiritual act by Prophets is called "Miracle", while the exhibition
of any supernatural power by any body else, particularly by the saints, cannot be said a
miracle, but it can be called "Supernatural power" or the "Karamat".
At Ajmer, Hazrat Khwaja Sahib and his followers were surrounded by opponents and
were expose to harassment by them. There was always likelihood of dispute and
discrimination. There existed fear of direct conflict and confrontations with them. Those
confrontations did take place when he reached Ajmer and started his sublime mission of
enlightment and reform.
First Spiritual Confrontation
At Ajmer when Ajmer Khwaja Sahib settled himself under the shadow of a tree, the
servants of the Raja came and audaciously asked him to leave that place as that was
reserved as a resting place for the Raja's camels, Hazrat Khwaja Sahib saying "The
camels shall rest here" left that place and went to the bank of Anasagr Lake".
In the morning when the servants came they found the camels still resting. They tried
their best to make the animals stand up, but failed. The animals could not stand up, as if
the soil had caught hold of them. That was the effect of Hazrat Khwaja Sahib's words.
The servants were surprised, they realised the situation and went in search of Hazrat
Khwaja Sahib. They found him at the bank of Anasagar Lake.
They extended their apology and requested Hazrat Khwaja Sahib to pray for animals
so that they may standup, Hazrat Khwaja Sahib smiled and said, "Go, your animals are
standing up", When the servants returned, they found the camels in standing position.
This is said to be the first Karamat Hazrat Khwaja Sahib had shown on the soil of
Ajmer, but as a matter of fact entrance in the city and settlement on the strange land was
in itself a great Karamat.
Second Spiritual Confrontation
Hazrat Khwaja Sahib settled permanently at the bank of Anasagar Lake.
One day it so happened that some followers of Hazrat Khwaja Sahib hunted few birds
and were ready to eat them, then some persons came and started quarrelling with Hazrat
Khwaja Sahib and his followers. The reason was that according to Indian Mythology
hunting and slaughter of animals and birds is prohibited and is against their religion.
Those persons were armed and wanted to attack Hazrat Khwaja Sahib and his followers.
Hazrat Khwaja Sahib was against any fight with them, so, to avoid that undesirable clash,
he had to bring in use his supernatural power. He took some sand in his hand, recited
some verses of the Holy Quran and threw it towards those who came to fight. The result
was that all of them became senseless and kept standing at the same spot where they
were. When they recovered their sense they felt ashamed and returned back.
Third Spiritual Confrontation
One day the inhabitants of Ajmer asked Hazrat Khwaja Sahib and his followers not to
use the water of Anasagar Lake. That threat invited an open conflict, but Hazrat Khwaja
Sahib avoided it by resorting to his supernatural power. He sent one of his followers to
Anasagar Lake with a small pot and asked him to bring water in it. To the great surprise
of every one, immediately with the fetching of water in a small pot the whole Lake
became dry. When the people saw that, they again went to Hazrat Khwaja Sahib and
requested him to supply them water. On their giving a sacred promise that he and his
followers will not be harassed for water, he ordered the small pot to be emptied into the
Lake. Instantaneously, the dry lake again filled with water as usual.
Those supernatural powers became the source of great fame of Hazrat Khwaja Sahib
and people began to flock around him for his blessings. Many people accepted Islam and
others gave him honour and became his devotees.
Fourth Spiritual Confrontation
When the fame of Hazrat Khwaja Sahib, and his supernatural powers spread far and
wide and people started together around him, the persons of other religion felt, that, a day
may come, when he will become a great force and then it would be very late to reckon
with him. So they made a plan to get him out of the city. They went to a sadhu and
requested him to wage a tantric war against Hazrat Khwaja Sahib. The sadhu agreed and
came to Hazrat Khwaja Sahib.
The followers of Hazrat Khwaja Sahib were afraid of that sadhu but Hazrat Khwaja
Sahib consoled them that Allah was at their rescue and He will always be at their help.
When the sadhu came, Hazrat Khwaja Sahib just glanced at him and the result was
that sadhu forgot all his magical tantra and could do no harm to Hazrat Khwaja Sahib. He
fell upon the feet of Hazrat Khwaja Sahib and accepted Islam and entered his fold. He
was called Shadi Dev and his tomb is still near the Chilla of Hazrat Khwaja Sahib.
Final Spiritual Confrontation
The victory of Hazrat Khwaja Sahib over Shadi Dev created anxiety among the
people. So they went to Jogi Ajay Pal. Ajay Pla was a great magician and possessed high
tantric powers. He was also related to the Raja. He had renounced the world and was
leading a saintly life and lived in the hills. He had a large number of pupils. When people
went to him and implored him to help them, he became ready.
One day with thousands of people, Jogi Ajay Pal went to the place where Hazrat
Khwaja Sahib was living. When devotees of Hazrat Khwaja Sahib saw them coming they
were worried. They informed Hazrat Khwaja Sahib. Hazrat Khwaja Sahib told them not
to worry and knowing the intention of his opponents, drew a circle and advised his
followers to sit and to remain inside it.
When Jogi Ajay Pal came near Hazrat Khwaja Sahib, He and His disciples started to
recite 'mantars' with the result that big stones started to fly towards Hazrat Sahib, but
none of them could reach Hazrat Khwaja Sahib, and fell away from that circle which he
had drawn around him and his followers. The circle served as a fortress against the
magical attacks of Ajay Pal.
Then the Jogi recited another mantar and produced snakes and other poisonous
creatures. Those creatures ran towards Hazrat Khwaja Sahib, but as soon as they reached
the circle, they were burnt.
When Jogi failed in his first two attempts, he lost his temper and his last attack was to
create fire but that fire also could do no harm to Hazrat Khwaja Sahib, and his
companions.
Ajay Pal accepted his defeat. He tendered apology and fell upon the feet of Hazrat
Khwaja Sahib. Hazrat Khwaja Sahib forgive him. At his request Hazrat Khwaja Sahib
accepted him as his disciple. Hazrat Khwaja Sahib asked him to accept Islam, which he
willingly did. Then Hazrat Khwaja Sahib enrolled him in his fold and gave him the
Islamic name of Abdullah, he preached and practised Islam throughout his life.
The Jogi's becoming Muslim was a great victory for Islam in India. Many people
accepted Islam and the number of converts to Islam was increasing day to day.
DEATH? NAY-LIFE ETERNAL!!!
His purpose of visit to this country was accomplished. He had opened the way of
righteousness with a new world of vision, ideas and ideals. He was fully satisfied and as
such spent most of his time in absorption.
At last that time arrived for which the man of Allah awaits. The time to join the
ultimate truth, to see Him whose commands he carried-out throughout his life. Whose
laws he abode and did not forget Him for a moment. This time for the friend of Allah is
the time when he witnesses His Light and unites with Him. This particular time which in
general is called the time of death is not the time of death for the man of Allah but the
time of "Unity" with Him and to gain eternal life and to become immortal, hence this
time of his physical departure from this world and spiritual communion with Allah, is
called the time of "Wisal" i.e. Union. According to one of his own sayings :
"Death is a bridge which unites friend with the Friend"
And according to the Holy Qur'an, those who die in the way of Allah i.e. while
performing service to humanity or with active striving in the way of "Truth" which is the
way of Allah are not dead, but they are alive, though no body has power to perceive that
eternal life to whom Allah grants them as a reward of their strive in His way i.e. the way
of truth, service and sacrifice those verses of the Holy Qur'an are as under-
"And say not of those who are slain (or die) in the way of Allah "They are dead",
Nay, they are living through ye perceive (it) not". (2:154)
It was on 6th Rajab 633 Hijri that he breathed his last and a true lower united with his
"Beloved" and got the life eternal.
At the time of his physical departure a writing appeared on his forehead, which reads
as under:
"He was the beloved of Allah and died in the love of Allah"
Hazrat Khwaja Fakhruddin Gurdezi
At the time when he breathed his last, all his Khadims were present near him. Among
them, was one who is known as Hazrat Khwaja Fakhruddin Gurdezi. He was the disciple
of Hazrat Khwaja Usman, the spiritual leader of Hazrat Khwaja Sahib and under the
command of Hazrat Khwaja Usman, he was asked to join Hazrat Khwaja Sahib to live
with him and to serve him wherever he goes. So he was always in the service of his
spiritual brother and arrived with him in India. He possessed a high position among
Khadims. He was very near to Hazrat Khwaja Sahib and Hazrat Khwaja Sahib consulted
him in all the important matters.
Whosoever brought any gift or offering to Hazrat Khwaja Sahib, Hazrat Khwaja Sahib
handed over the same to him which he distributed among other Khadims. he was also
given the charge of Langer Khana.
Hazrat Khwaja Qutubuddin Bakhtiyar Kaki of Delhi in his Book "Munisual Arwah"
writes as under:
"During my twenty years company with my 'Shaikh' (spiritual leader), I did not find
any other person, except Fakhruddin so near to him"
The present sect of Syed Zada Khadims are the descendants of Hazrat Khwaja
Fakhruddin Gurdezi.
He served Hazrat Khwaja Sahib throughout his life. His services were of such an
exalted nature that Hazrat Khwaja Sahib accepted him and even his generations to serve
him and his tomb and that is being continued even today.
THE HOLY TOMB
The time of his departure from this perishable world was very hard for his followers,
disciples and Khadims. Even at that time of great adversity, they did not loose heart but
exhibited great patience and perseverance and after mutual consultations, buried him at
the same place where he breathed his last i.e. in the same cell (Hujrah) where he lived.
That cell (Hujrah) then became the Tomb or resting place of Hazrat Khwaja Gharib
Nawaz from where even today his blessings; his grace and his bounties are showered
upon the visitors.
Whosoever comes to his door, gets relief in time of sufferings, peace in the time of
anxiety, guidance in the time of decision, comfort in the time of sorrow, courage in the
time of fear, rest in the time of weariness and strength in the time of temptation.
His door is opened to all, if not then knock at it through a sigh, it will be opened, ask
for your need that will be given and seek his blessings you will find.
TEACHINGS OF KHWAJA GHARIB NAWAZ
The teachings of Hazrat Khwaja Sahib have direct bearings on the human conduct and
moral, not only this, his words of wisdom cover every sphere of human life and do not
admit of time or space.
His teachings invoke the spirit of truth and righteousness and bring revolution in
human through and action.
His teachings reveal that he wanted to unite mankind, to remove barriers of caste,
creed, colour or race and above all to stitch all human hearts with the thread of love.
His teachings have a deep impact on the development of human character which is
necessary for existence of a healthy society.
His teachings remove impurities of heart, develop good will and harmony in human
relations.
His teachings invite all towards good and restrain from vicious and corrupt acts.
His teachings inculcate the qualities of submission, obedience and sacrifice and to be
useful for others and to prefer the good of others to ones own good which is the most
important aspect of his teachings.
His teachings are the source of spiritual and mental satisfaction.
The world of today with all its magnificent material advancement is drifting towards
faithlessness, resulting in uncertainty, unrest, troubles, turmoils and war apprehending the
very existence and survival of human life.
The most effective remedy to this Universal disease lies preserved in the teachings of
Hazrat Khwaja Sahib which are universal and are sure to serve as a useful guide in
reforming the present society. Not only this, his teachings can help in removing the
sufferings and gloom, the atmosphere of hatred, conflict unrest and uncertainty prevailing
in human life.
Some of his teachings are given below
1. To do wrong is bad, but to think of doing wrong is worst.
2. If one repeats the same evil to the evil doer, then this world will not be taken to be
inhabited by men.
3. One should abstain from causing wrong to anyone.
4. To have no need is the mark of honour and distinguishing trout of the piety of a
pious.
5. Show courtesy and politeness to the masses and classes.
6. Clean your heart from impurities.
7. Company of evil-doers is worst then the evil deeds and company of righteous is
better than the right-deeds.
8. Surrender your will to the will of Allah.
9. Now worship is of greater value than to reach to the rescue of the oppressed, to feed
the hungry and to attend the sick and sufferer.
10. Who believes in Allah and future life should honour his guest.
11. Be humble and meek and suppress the inner carnal desires.
12. Be contended and repose your trust in Allah.
13. Be patient and preserving in every woe and grief.
14. One's main object of life should be to attain nearness to Allah.
15. Do not say, if people do good to you, you will do good to them and if they oppress
you, you will oppress them, but determine in your mind, if people do good to you,
you will do good to them and if they oppress you, you will not oppress them.
16. When you speak, speak the truth, perform what and when you promise.
17. Discharge your trust, commit no formalities.
18. Be chaste, have no impure desires.
19. Withhold your hands from taking what is unlawful or evil.
20. Keep your heart free from malice towards anyone.
21. Do justice with the aggrieved, help the helpless, feed the hungry.
22. Shariat is the starting point of spiritual progress.
23. Two qualities are not combined in any Muslim avarice and bad disposition.
24. Society of saints and the respect shown to them is better than every other blessing in
this world.
25. Keep yourself even prepared for death.
26. One should not wish for death but should remember it.
27. Death is a bridge which unites the Friend with Friend.
28. The best of Allah's friends are those, who when seen remind of Allah.
29. A friend of Allah is he, who sleeps less, speaks less, eats less and is stead fast in
prayers.
30. He who renounces the ideas of both the worlds is, indeed, a true lover of Allah.
31. The key of paradise is prayer and the key of prayer is ablution.
32. Poverty and hunger do not trouble him at all who is blessed with love in his heart for
Allah.
33. He who voluntarily accepts all troubles and pains received from Allah, is indeed
constant and firm in love towards Him.
34. The heart of the friend of Allah, is like a burning furnace of love which burns and
destroys every vice, because in its intensity no fire is stronger than the fire of love.
35. Sign of love to Allah is to be obedient and to be afraid of Him.
36. A friend of Allah is he who recognises Allah by His attributes.
37. A friend of Allah is he, who is ever steeping in His love. His every act or action
white standing, sitting or sleeping is nothing but out of Allah's love.
38. Whatsoever the friend of Allah wishes comes before him and he gets the reply to
whomsoever he talks.
39. The heart of the friend of Allah is strange to all love except that of Allah.
40. A friend of Allah receives thousands of visions but does not disclose them.
41. Do not seek help from anybody except Allah.
42. Blessed is he, who keeps himself busy in remembrance of Allah.
43. To attain perfection, it is necessary that a spiritual disciple should follow his spiritual
teacher. He should be sincere, faithful and obedient.
44. In order to be safe from the fire of hell and from the fear of the Day of Judgement
one should obey Allah.
45. Prayer is the 'Mi'raj' of the faithful.
46. In prayer heart should accompany the body, otherwise Allah pays no regard to it.
47. Pay respect and regard to everyone and think yourself as the lowest and humblest of
the creation.
48. The first and fundamental object of one's life should be to attend the nearness of
Allah.
49. The benefit of this world and the world hereafter lies in submission to His Will.
50. Peace of mind and satisfaction of heart can be obtained through worship and service
to humanity.
51. One who speaks lie and takes false oath his house in ruined.
52. Be above the abuse and applause of the people.
53. Bless those who abuse you, pray for those who curse you and extend you
sympathy to those who denounce you.
THE CHISHTI ORDER
By Idris Shah
Khwaja ('Master') Abi-Ishak Chishti, 'the Syrian', was born early in the tenth century.
He was a descendant of the Prophet Mohammed, and claimed as his 'spiritual pedigree'
the inner teachings of the Family of Hashim. His followers are an offshoot of the Line of
the Masters, which later became known as the Naqshbandi ('the People of the Design')
This Chishti community, originating at Chisht in Khorasan, specialized in the use of
music in their exercises. The wandering dervishes of the Order were known as Chist or
Chisht. They would enter a town and play a rousing air with flute and drum to gather
people round them before reciting a tale or legend of initiatory significance.
Traces of this figure occur even in europe, where the Spanish chistu is found with
closely similar garb and instruments - a sort of itinerant jester. It may even be that the
Western dictionaries' etymological attribution of the Latin gerere, 'to do', for the origin of
the word 'jester' is in fact a fanciful one, and that the original lies with the Afghan chisti.
As in the case of other Sufic Orders, the specialized methodologies of the Chishtis
soon became crystallized into a simplified love for music; the emotional arousal produced
by music being confused with 'spiritual experience'.
The Chishtis made their most enduring impact upon India. For the past nine hundred
years their musicians have been esteemed throughout the subcontinent.
The following materials are representative of Chishti instruction and tradition.
Abu-Ishak Shami Chishti said:
My teacher, Khaja Hubaira, took me for a walk through the town one day.
A man on a donkey would not make way for us in the narrow streets, and as we were
slow in getting out of his path he cursed us roundly.
'May he be punished for that behaviour,' people called out of their doorways.
The Khaja said to me:
'How simple-minded people are! Little do they realize how things really happen. They
only see one kind of cause and effect, while sometimes the effect, as they would call it,
appears before the cause.'
I was perplexed and asked him what he meant.
'Why', he said, 'that man has already been punished for the behaviour which he
showed us just now. Last Thursday he applied to enter the circle of Sheikh Adami, and
was refused. Only when he realizes the reason will he be able to enter the circle of the
elect. Until then he will continue to behave thus.'
The Garden
Once upon a time, when the science and art of gardening was not yet well established
among men, there was a master gardener. In addition to knowing all the qualities of
plants, their nutritious, medicinal and aesthetic values, he had been granted a knowledge
of the Herb of Longevity, and he lived for many hundreds of years.
In successive generations, he visited gardens and cultivated places throughout the
world. In one place he planted a wonderful garden, and instructed the people in its
upkeep and even in the theory of gardening. But, becoming accustomed to seeing some of
the plants come up and flower every year, they soon forgot that others had to have their
seeds collected, that some were propagated from cutting, that some need extra watering,
and so on. The result was that the garden eventually became wild, and people started to
regard this as the best garden that there could be.
After giving these people many chances to learn, the gardener expelled them and
recruited another whole band of workers. He warned them that if they did not keep the
garden in order, and study his methods, they would suffer for it. They, in turn, forgot-
and, since they were lazy tended only those fruits and flowers which were easily reared
and allowed the others to die. Some of the first trainees came back to them from time to
time, saying: 'You should do this and that, ' but they drove them away, shouting: 'You are
the ones who are departing from truth in this matter.'
But the master-gardener persisted. He made other gardens, wherever he could, and yet
none was ever perfect except the one which he himself tended with his chief assistants.
As it became known that there were many gardens and even many methods of gardening,
people from one garden would visit those of another, to approve, to criticize, or to argue.
Books were written, assemblies of gardeners were held, gardeners arranged themselves in
grades according to what they thought to be the right order of precedence.
As is the way of men the difficulty of the gardeners remains that they are too easily
attracted by the superficial. They say: 'I like this flower,' and they want everyone else to
like it as well. It may, in spite of its attraction or abundance, be a weed which is choking
other plants which could provide medicines or food which the people and the garden need
for their sustenance and permanency.
Among these gardeners are those who prefer plants of one single colour. These they
may describe as 'good'. There are others who will only tend the plants, while refusing to
care about the paths or the gates, or even the fences.
When, at length, the ancient gardener died, he left as his endowment the whole
knowledge of gardening, distributing it among the people who would understand in
accordance with their capacities. So the science as well as the art of gardening remained
as a scattered heritage in many gardens and also in some records of them.
People who are brought up in one garden or another generally have been so
powerfully instructed as to the merits or demerits of how the inhabitants see things that
they are almost incapable - though they make the effort - of realizing that they have to
return to the concept of 'garden'. At the best, they generally only accept, reject, suspend
judgement or look for what they imagine are the common factors.
From time to time true gardeners do arise. Such is the abundance of semi-gardens that
when they hear of real ones people say: "Oh, yes. You are talking about a garden such as
we already have, or we imagine.' What they have and what they imagine are both
defective.
The real experts, who cannot reason with the quasigardeners, associate for the most
part among themselves, putting into this or that garden something from the total stock
which will enable it to maintain its vitality to some extent.
They are often forced to masquerade, because the people who want to learn from them
seldom know about the fact of gardening as an art or science underlying everything that
they have heard before. So they ask questions like : 'How can I get a more beautiful
flower on these onions?'
The real gardeners may work with them because true gardens can sometimes be
brought into being, for the benefit of all mankind. They do not last, long, but it is only
through them that the knowledge can be truly leant and people can come to see what a
garden really is.
The Group of Sufis
A group of Sufis, sent by their preceptor to a certain district, settled themselves in a
house.
In order to avoid undesirable attention, only the man in charge-the Chief Deputy -
taught in public. The rest of the community assumed the supposed functions of the
servants of his household.
When this teacher died, the community rearranged their functions, revealing
themselves as advanced mystics.
But the inhabitants of the country not only shunned them as imitators, but actually said
: 'For shame ! See how they have usurped and shared out the patrimony of the Great
Teacher. Why, these miserable servants now even behave as if they were themselves
Sufis !'
Ordinary people, only through lack of experience in reflection, are without the means
to judge such situations as these. They therefore tend to accept mere imitators who step
into the shoes of a teacher and reject those who are indeed carrying on his work.
When a teacher leaves a community, by dying or otherwise, it may be intended for his
activity to be continued - or it may not. Such is the greed of ordinary people that they
always assume that this continuity is desirable. Such is their relative stupidity that they
cannot see the continuity if it takes a form other than the crudest possible one.
When Death is Not Death
A certain man was believed to have died, and was being prepared for burial, when he
revived.
He sat up, but he was so shocked at the scene surrounding him that he fainted.
He was put in a coffin, and the funeral party set off for the cemetery.
Just as they arrived at the grave, he regained consciousness, lifted the coffin lid, and
cried out for help.
'It is not possible that he has revived,' said the mourners, 'because he has been certified
dead by competent experts.'
'But I am alive!' shouted the man.
He appealed to a well-known and impartial scientist and jurisprudent who was present.
'Just a moment,' said the expert.
He then turned to the mourners, counting them. 'Now, we have heard what the alleged
deceased has had to say. You fifty witnesses tell me what you regard as the truth.'
'He is dead,' said witnesses.
'Bury him!' said the expert.
And so he was buried.
The Spare Room
A certain man needed money, and the only way he could get it was to sell his house.
He did not, however, want to part with all of it.
So he agreed, by contract with the new owners, that he would have the complete and
unrestricted use of one room, in which he could keep, at any time, any of his possessions.
at first the man kept small items in his room, and used to go to see them without
giving any trouble to anyone. Then, when he changed his job from time to time, he would
store the tools of his trade there. Still the new owners did not object.
Finally, he started to keep dead cats in his room, until the whole house was made
uninhabitable by the effect of their decomposition.
The owners applied to the courts, but the judges held that the nuisance was compatible
with the contract. Eventually they sold the house back to its first owner at a great loss to
themselves.
The Seven Brothers
Once upon a time there was a wise father who had seven sons. While they were
growing up, he taught them as much as he could, but before he could complete their
education he perceived something which made their safety more important. He realized
that a catastrophe was going to overwhelm their country. The young men were foolhardy
and he could not confide completely in them. He knew that if he said : 'A catastrophe
threatens, ' they would say : 'We will stay here with you and face it.'
So he told each son that he must undertake a mission, and that he was a leave for that
mission forthwith. He sent the first to the north, the second to the south, the third to the
west and the fourth to the east. The three other sons he sent to unknown destinations.
As soon as they had gone, the father, using his special knowledge, made his way to a
distant country to carry on some work which had been interrupted by the need to educate
his sons.
When they had completed their missions, the first four sons returned to their country.
The father had so timed the duration of their tasks that they would be safely and remotely
engaged upon them until it was possible to return home.
In accordance with their instructions the sons went back to the place which they had
known in their youth. But now they did not know one another. Each claimed that he was
the son of his father, each one refused to believe the others. Time and climate, sorrow and
indulgence, had done their work, and the appearance of the men was changed.
Because they were so bitterly opposed to one another and each determined to assess
the other by his stature, his bread, the colour of his skin, and his manner of speech - all of
which had changed - no brother would for months allow another to open the letter from
their common father which contained the answer to their problem and the remainder of
their education.
The father had foreseen this, such was his wisdom. He knew that until they were able
to understand they had changed very much they would not be able to learn any more. The
situation at the present is that two of the sons have recognized one another, but only
tentatively. They have opened the letter. They are trying to adjust themselves to the fact
that what they took to be fundamentals are really - in the form in which they use them -
worthless externals; what they have for many years prized as the very roots of their
importance may in reality be vain and now useless dreams.
The other two brothers, watching them, are not satisfied that they are being improved
by their experience, and do not want to emulate them.
The three brothers who went in the other directions have not yet arrived at the
rendezvous.
As to the four, it will be some time before they truly realize that the only means of
their survival in their exiles - the superficials which they think important - are the very
barriers to their understanding.
All are still far from knowledge.
Camel's -Eye View
A man once asked a camel whether he preferred going uphill or downhill.
The camel said : 'What is important to me is not the uphill or the downhill - it is the
load!'
The Oath
A man who was trouble in mind once swore that if his problems were solved he would
sell his house and give all the money gained from it to the poor.
The time came when he realized that he must redeem his oath. But he did not want to
give away so much money. So he thought of a way out.
He put the house on sale at one silver piece. Included with the house, however, was a
cat. The price asked for this animal was ten thousand pieces of silver.
Another man bought the house and cat. The first man gave the single piece of silver to
the poor, and pocketed the ten thousand for himself.
Many people's minds work like this. They resolve to follow a teaching; but they
interpret their relationship with it to their own advantage.
'The Sufi is a Liar'
The Sufi is in the position of a stranger in a country, of a guest in a house. Anyone in
either capacity must thing of the local mentality.
The real Sufi is a 'changed' man (abdal), change being an essential part of Sufism. The
ordinary man is not changed; hence a need for dissimulation.
A man goes into a country where nakedness is honourable, and wearing clothes is
considered dishonourable. In order to exist in that country, he must shed his clothes. If he
says merely: 'Wearing clothes is best, nakedness is dishonourable,' he puts himself
outside the range of the people of the country which he is visiting.
Therefore he will either quit the country or - if he has functions to perform there - he
will accept or temporize. If the subject of the excellence or otherwise of wearing clothes
comes up in discussion, he will probably have to dissimulate. There is a clash of habits
here.
There is an even greater clash between habit thought and non-habit thought. The Sufi,
because he has experienced, in common with others, so many things, knows a range of
existence which he cannot justify by argument, even if only because all arguments have
already been tried by someone at one time or another, and certain ones have prevailed
and are considered 'good sense'.
His activity, like that of an artist, is reduced to that of illustration.
On Music
They know that we listen to music, and that we perceive certain secrets therein.
So they play music and cast themselves into 'states'.
Known that every learning must have all its requirements, not just music, thought,
concentration.
Remember:
Useless is a wonderful milk-yield
From a cow which kicks the pail over.
Hadrat Muinudin Chishti
How Man Raises Himself Higher
There are two things: good and that which has to become good -reality and pseudo-
reality. There is God and there is man.
If a man seeks Truth, he must be eligible for the reception of truth. He does not know
this. Consequently, believing in the existence of Truth, he assumes that he is therefore
able to perceive it. This is not in accordance with experience, but it continues to be
believed.
After my time, as an example, people will continue to use parts of what has been
carefully attuned as a means to contact truth, using it as a sort of spell or talisman, to
open a gate. They will play and listen to music, will contemplate written figures, will
collect together, simply because they have seen all these things done.
But the art is in the right combining of the elements which help to make man worthy
of his connection with real Truth, not in a place imitation of them.
Remember always that the science (ilm) to effect the bridge between the external and
the inner is rare and passed down only to a few. Inevitable there will be many who prefer
to convince themselves of the reality of a lesser experience rather than to find the
purveyor of the essence.
Hadrat Muinudin Chishti
Excerpts from Futuh Al-Ghaib By Hz Ghouse-ul-Azam(RAA)
THE SEVENTEENTH DISCOURSE
In the name of Allah, the Most Beneficient, Most Merciful
He (Allah be pleased with him) said:
When you are united with Allah and you attain His nearness by His attraction and
help; and the meaning of union with Allah is your going out of the creation and desire
and purpose and becoming established in His action and His purpose without there being
any movement in your or through you in His certain unless it be with His order and
action and command. So this is the state of Fana (annihilation) by which is meant union
with Allah. But union with Allah, the Mighty, the Glorious, is not like union with
anything in His creation, in an understandable and appointed manner :
"Nothing is like unto a likeness to Him and He is the Hearing, the Seeing"
The Creator is above being similar to His creatures or bearing any resemblance to
anything that He has made. Thus union with Him is a thing which is well known to
people, having this experience of union, because of their realisation of it. Everyone of
them has a different experience in this matter which is peculiar to himself and which
cannot be shared by any other person.
With everyone among the Prophets and Messengers and the Saints (Awliya) of Allah
is to be found a secret which cannot be known by any other person, so much so that
sometimes it so happens that the Murid (spiritual pupil or disciple) holds a secret which is
not known to the Shaikh (the spiritual perceptor); and sometimes the Shaikh holds a
secret which is not known to the Murid though the latter may in his spiritual journey have
approached the very threshold of the door of the spiritual state of his Shaikh. When the
Murid reaches the spiritual state of the Shaikh, he is made to separate himself from the
Shaikh and he is cut off from him and Allah becomes his guardian and He cuts him off
from the creation altogether.
Thus the Shaikh becomes like a wet nurse who has stopped suckling the baby after
two years. No connection remains with the creation after the disappearance of low desires
and human purpose. The Shaikh is needed by him so long as he is infested with low
desires and purposes which have to be crushed. But after the disappearance of these
weaknesses of the fresh there remains no need of the Shaikh because there remains no
stain and no defect in the Murid.
Thus when you unite with Allah as we have described, you will feel safe for ever from
whatsoever is besides Him. You will certainly see no existence at all besides His. Either
in profit or in loss or in gifts or with their withholding, in fear or in hope, you will only
find Him, the Mighty, the Glorious, who is worthy to be feared and worthy to be sought
protection from. So you keep on looking at His acts for ever and expecting His order and
remain engaged in obedience to Him, cut off from the whole of His creation whether of
this world or of the hereafter. Let not your heart be attached to anything in His creation.
Consider the whole creation as a man who has been arrested by a King with a great
kingdom, strong command, awe-striking might and power, then as if the same King has
fettered him neck and legs and then crucified him on a pine tree on the bank of a big
river, with huge waves and of great width and depth, and strong in current, and as if then
the same King sits on a big throne of great height which it is difficult to reach and the
King is armed heavily with arrows and spears and bows and various kinds of weapons of
which a true estimate cannot be made by any but himself; then as if he starts throwing
towards the crucified man anything that he likes from among those weapons. Can anyone
admire a person who sees all these and then turns away his sight from the King and
becomes devoid of fear from him and hope from him and fears instead the man crucified
and hopes from him? Will not the man who does this be called in the judgement of
intelligence a foolish man, lacking comprehension, a lunatic, and a brute and inhuman?
So seek the protection of Allah from being blind after having possessed sight and from
being separated after being united and from being taken after being near and from going
astray after having received guidance and from unbelief after having believed.
"Thus the world is like the great river, flowing on, to which we have referred. Every
day its water increases and it is the animal passion of mankind and the enjoyments which
come to them from it. As for the arrows and various weapons, they are the trials which
destiny brings to them. Thus the predominant elements in the worldly life of man is the
trials and hardships and the sufferings and the struggles. And what they get as blessing
and enjoyments is also guarded or surrounded by calamites.
When any intelligent man takes a critical view of the matter, if of course he possesses
a certain knowledge of the reality, he will understand that there is no real life excepting
the lift hereafter. Thus the Holy Prophet (may Allah's peace and blessings be upon him)
has said: "There is no life excepting the life of the hereafter."
This is particularly true in the case of a believer. Accordingly the Holy Prophet (on
him be blessings and peace of Allah) has said :
"The world is a prison for the believer and a heaven for the unbeliever."
And he (on him be blessings and peace of Allah) has also said: "The man of virtue is
bridled."
How can a comfortable life in this world be possible and desired in face of this ? Thus,
real comfort lies in a complete and exclusive contact with Allah, the Mighty and
Glorious, and in being in harmony with Him and in throwing oneself in absolute
surrender before Him. When you do this you will be free from this world and then will be
lavished on you compassion and comfort and kindness and prosperity and favour of
Allah.
Excerpts from "The Secret of Secrets"
By Hz Ghouse-ul-Azam(RAA)
(Courtsy Muslim Media)
MAN'S RETURN HOME TO THE ORIGINAL SOURCE
Man is considered from two points of view: his material being and his spiritual being.
In the appearance of Material being everyone is more of less equal. Therefore, in this
respect, one may apply to humanity general laws. In his spiritual being, hidden behind his
appearance, each person is different. Therefore special private laws apply to him.
Man, in accordance with general laws, by following certain steps can return to his
origin. To take these steps, he follows the evident ordinances of our religion as a guide;
following them, he advances. Rising from level to level he may reach the stage of the
spiritual path, passing into the realm of wisdom. That is a very high state. The Prophet
(PBUH) praises this state, saying, 'There is a state in which all and everything is gathered
- and it is the divine wisdom.'
To reach that level, one first has to abandon false appearances and the hypocrisy of
doing things so that others might see or hear. Then one must set for oneself three goals.
These three goals are actually three paradises. The first is called Ma'wa - the paradise of
the security of home. That is the earthly paradise. The Second is called Na'im - the
garden of the delight of Allah's grace upon His creatures, which is the paradise within the
angelic realm. The third is called Firdaws - heavenly paradise. That is the paradise in the
realm of the unity of the causal mind, home of the souls, of the divine Names and
attributes. These are the rewards, the beauties of Allah which the material man will taste
in his efforts in the three successive stages of knowledge: efforts in following the
religious precepts (shuria) efforts in eliminating the multiplicity in himself, fighting the
cause of this multiplicity which is his ego, in order to reach the state of unity and come
close to his Creator (tariqa) and finally, in his efforts to reach the state of divine wisdom
(marifa) whereby he will come to know his Lord.
The Prophet (PBUH) at the conclusion of the previously mentioned tradition, 'There is
a state in which all and everything is gathered and it is the divine wisdom,' says: With it
one learns the truth, which gathers within itself all causes and all good. Then one must act
upon this truth. One must also know falsehood and act upon it, abandoning all of it.' And
he says, 'O Lord, show us the truth and make it our lot to follow it, and teach us that
which is false and make it easy for us to avoid it.' And, 'He who knows his self and
opposes its wrong desires truly, comes to know his Lord, and follows His wishes.'
These are the general rules which apply to the material being of man. Then there is the
spiritual being of man, or the spiritual man, who is called the pure man. His goal is total
closeness to Allah. The only way to this end is the knowledge of truth (baqiqa). In the
first-created realm of the absolute being of oneness, this knowledge is called Unity.
One may hope to reach the goal of this path in this worldly life. In that state there is no
difference between being awake and being asleep, since in sleep the soul may find
occasion to escape to its true home, the realm of the souls, and come back and bring
news. This we call the true dream. This event can be partial, as in the case of dreams; it
can also be total, as in the case of the Ascension of the Prophet (PBUH). Allah confirms
this:
Allah takes (men's) souls at the time of their death, and those that die not, during their
sleep. Then He withholds those on whom He has passed the decree of death, and sends
the others back till an appointed term. Surely there are signs in this for a people who
reflect. (Sura Zumar 42)
The Prophet (PBUH) indicates this state by saying, 'The sleep of the wise is more
worthy than the worship of the ignorant.' The wise are those who have acquired the
knowledge of truth that has no letters, no soul. That knowledge is received through the
continuous repetition of the divine Name of Unity with the secret tongue. The wise are
those whose core is turned into divine light by the light of unity.
Allah speaks through His Prophet(PBUH) and says:
Man is My secret and I am his secret. The inner knowledge of the spiritual essence
(ilm al-batin) is a secret of My secrets. Only I put this into the heart of My good servant,
and none may know his state other than Me.
and:
I am as My servant knows Me. When he seeks Me and remembers Me, I am with him.
If he seeks me inwardly, I seek him with My Essence. If he remembers and mentions Me
in good company, I remember and declare him as My good servant in better company.
In all that is said here, the only way to satisfy one's wish is meditation - that means of
knowledge which the common man uses so seldom. Yet the Prophet of Allah (PBUH)
said, 'A moment's reflection is worth more than a year of worship'. 'A moment's reflection
is worth more than seventy years of worship'. 'A moment's reflection is worth more than a
thousand years of worship.'
The value of every action is hidden in the essence of truth. The act of a moment's
meditation here appears to have three different values:
Whoever contemplates an affair and seeks its cause finds that each of its parts has
many parts of its own, and finds that each of these is the cause of many other things. This
is a contemplation that is worth a year's worship.
Whoever contemplates his devotions and seeks the cause and reason and comes to
know it, his meditation is worth seventy years of worship.
Whoever contemplates the divine wisdom with a strong wish to know Allah Most
High, his meditation is worth a thousand years of worship, for this is the true knowledge.
True knowledge is the state of unity. The wish lover unites with his Beloved. From
this material realm, flying with spiritual wings he soars to the realm of attainment, for the
devout walk to Paradise while the wise fly to the realms close to their Lord.
Lovers have eyes in their hearts.
They see, while others are staring blind.
Such wings they have, not of flesh and blood.
They fly towards angels, their Lord to find!
This flight occurs in the inner world of the wise. They receive the honour of being
called true men, the beloved ones of Allah, His intimates, His brides. The saint Bayazid
al-Bistami, may Allah sanctify his servant, says, 'The holders of wisdom are the brides of
Allah Most High.' Others as well describe them by saying that those who come close to
Allah become the brides of Allah.
Only the loving possessors of brides know them intimately. These wise servants who
become intimates of Allah, though beautiful, are covered by the appearances of ordinary
men. Allah speaks through His Prophet (PBUH), saying : 'My intimates are hidden under
My domes. None can recognize them but Me.' The domes under which Allah hides His
friends are their undistinguished, ordinary appearances. When one looks at a bride
covered by her wedding veil, what can one see but the veil?
Yahya ibn Mu'adh al-Razi, may Allah sanctify his secret, says, 'The beloved of Allah
are the perfume of Allah upon this world, but only the true, sincere believers have noses
to smell them. They smell that beautiful perfume; they follow that smell. That perfume
creates a yearning in their hearts for their Lord. Each in his own way increases his pace,
his efforts, his devotion. The degree of his yearning, his wish and the speed of his pace
are in proportion to his lightness, to his having shed the weight of his worldly self. For
the more one takes off the coarse clothing of this world, the more one feels the warmth of
one's Creator and the closer to the surface inner being comes. Closeness to the truth is in
relation to the amount of false materiality one has thrown away. In giving away one's
multiple aspects one comes closer to the only truth.
The intimate of Allah is he who has brought himself to nothingness. Only then can he
see the existence of the truth. There is no will left in him to choose. There is no 'I' left
other than the only existence, which is the truth. Although all manner of miracles have
come through him to prove this state, he has nothing to do with them. In his state there is
no disclosure of secrets, because divulging the secret of divinity is infidelity.
In a book called Mirsad it is written, 'All men through whom miracles appear are
veiled from and unconcerned about their states. For them, the times when miracles appear
are considered to be like the periods of menstruation for women. Saints who are intimate
with Allah have to travel through at least a thousand stages, the first of which is the door
of miracles. Only those who are able to pass through this door unharmed can reach the
other stages. If they become involved, they will get nowhere.'
A Letter of Hazreth Ghouse al Azam (RAA) to his
disciple By Hazreth Ali ibn Husamuddin Al Muttaqu(RAA)
THE SECOND LETTER
Concerning the significance of dedicated striving (mujahada) and spiritual training
(riyada), and the fruits thereof.
My dear friend!
You must place the ingot of your quest inside the crucible of :
And as for those who strive
for the sake of Our cause....
-and refine it with the fire of:
And Allah warns you
to beware of Himself.
It will thus become purged of sin, to the point where it befits the coin of :
We surely guide them
in Our ways.
-and its worth and value will increase in the market of :
Allah has brought from the believers
their persons and their goods,
the Garden (of Paradise) being theirs
for the price.
You must treat this as your capital investment, in order to acquire the merchandise of:
Surely pure religion
is only for Allah.
- and so that a clue to the secrets of :
Those who are sincerely devoted
are in possession of a mighty fortune.
- may be decoded for you, and so that rays from the lights of:
Is he whose breast Allah has expanded
to receive Islam, so that he is guided
by a light from his Lord...?
-may shine in your presence. For then, in your heart, you will feel the stimulating
impact of the invitation:
Call upon Me
and I will answer you.
- and you will ascend from the low-lying hollow of:
Say: "The enjoyment of this world
is of little value."
- to the mountain peak of:
But the Hereafter is better
and more lasting.
You will inhale a refreshing aroma from the breeze of the nearness of:
And We are nearer to him
(than the jugular vein)
The tree of your heart will be shaken by that breeze, and you will take refuge from all
others (apart from Allah) in the autumn gales of:
Say "Allah!," then leave them
(to their idle prattling).
- in the orchard of the contemplation of :
So do not call upon another god,
together with Allah.
The winds of the springtime of :
But as for those to whom the reward
most fair has already gone forth
from Us, (they shall be kept)
far from it (from Hell)
- will blow upon you, and the fleecy clouds (ya alil) of gracious favor and the dense
clouds (saha ib) of:
Allah chooses for Himself
whomever He will.
- will shower upon you the raindrops of copious abundance.
The ground of the meadows of the heart will thus become verdant with the plants of :
And We had taught him knowledge
from Our presence.
- and the trees of the orchards of the spirit will be laden with the fruits of :
The mercy of Allah is close indeed
to those who do good.
- and the springs of attainment will flow in the valleys of the innermost being, from
the source of:
A fountain at which those brought near
(to the Lord) do drink.
The herald of the good fortune of:
Such is the bounty of Allah, which He
bestows on whom He will.
-will cheer you with the good news of:
Do not fear and do not grieve, but hear
good tidings of the Garden (of Paradise)
that you have been promised.
- and Ridwan, the keeper of the blissful Garden of:
Allah is well pleased with them, and
they are well pleased with Him.
- will proclaim the invitation:
Eat and drink, with wholesome
appetite, as reward for the work
you used to do.
Excerpt from 'The Purification of the Soul"
Collected and arranged by Hz Ahmad Farid(RAA)
(Courtsy Al Firdous Ltd, London)
TYPES OF HEART
Just as the heart may be described in terms of being alive or dead, it may also be
regarded as belonging to one of three types; these are the healthy heart, the dead heart,
and the sick heart.
The Healthy Heart
On the Day of Resurrection, only those who come to Allah with a healthy heart will be
saved. Allah says:
(The day on which neither wealth nor sons will be of any use, except for whoever
brings to Allah a sound heart.)
In defining the healthy heart, the following has been said: "It is a heart cleansed from
any passion that challenges what Allah commands, or disputes what He forbids. It is free
from any impulses which contradict His good. As a result, it is safeguarded against the
worship of anything other than Him, and seeks the judgement of no other except that of
His Messenger. Its services are exclusively reserved for Allah, willingly and lovingly,
with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When
it loves, its love is in the way of Allah. If it detests, it detests in the light of what He
detests. When it gives, it gives for Allah. If it withholds, it withholds for Allah.
Nevertheless, all this will not suffice for its salvation until it is free from following or
taking as its guide, anyone other than His Messenger".
A servant with a healthy heart must dedicate it to its journey's end and not base his
actions and speech on those of any other person except Allah's Messenger. He must not
give precedence to any other faith or words or deeds over those of Allah and His
Messenger, may Allah bless him and grant him peace. Allah says:
(Oh you who believe, do not put yourselves above Allah and His Messenger, but fear
Allah, for Allah is Hearing, Knowing.)
The Dead Heart
This is the opposite of the healthy heart. It does not know its Lord and does not
worship Him as He commands, in the way which He likes, and with which He is pleased.
It clings instead to its lusts and desires, even if these are likely to incur Allah's and its
loves and its hatreds, and its giving and its withholding, arise from its whims, which are
of paramount importance to it and preferred above the pleasure of Allah. Its whims are its
imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It
is immersed in its concern with worldly objectives. It is drunk with its own fancies and its
love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it
does not respond to advice, and instead it follows any scheming, cunning shaytan. Life
angers and pleases it, and passion makes it deaf and blind to anything except what is evil.
To associate and keep company with the owner of such a heart is to tempt illness:
living with him is like taking poison, and befriending him means utter destruction.
The Sick Heart
This is a heart with life in it, as well as illness. The former sustains it at one moment,
the latter at another, and it follows whichever one of the two manages to dominate it. It
has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these
are what give it life. It also has a craving for lust and pleasure, and prefers them, and
strives to experience them. It is full of self-admiration, which can lead to its own
destruction. It listens to two callers: one calling it to Allah and His Prophet and the
akhira; and the other calling it to the fleeting pleasures of this world. It responds to
whichever one of the two happens to have most influence over it at the time.
The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is
brittle and dead; the third wavers between either its safety or its ruin.
Notes
1. It has been related on the authority of Abu'd-Darda' that the Messenger of Allah,
may Allah bless him and grant him peace, said, "Your love for something makes
you blind and deaf." Abu Daw'ud, al-Adab, 14/38, Ahmad, al-Musnad, 5/194.
The hadith is classified as hasan.
SUFISM
by Dr. S.L.Peeran
Sufism teaches humanism, love, brotherhood, and oneness and believes in creating a
world citizenship through "Tauheed".
Sufism is a way of life to achieve perfection inmanners. Cultivate and culture of the
mind and heart with purity of thought and good behaviour, through possession of all
virtues and negation of all vices by a process of self-annilhation, self-realisation, self-
sacrifice and surrender of will before the supreme will of Almighty Allah. Sufism is an
absolutely peaceful and totally non-violent movement to awaken the soul to greater
grandeur through simple living and practicing lofty ideals, through meditation, 'Zikr',
'sama' and other sufi practices by accepting the 'Risalst' of Holy Prophet Mohammed
(Prayer and Peace be upon him); by strengthening of Faith (Yaqeen) by protecting his
precepts and performances of daily Namaz (prayers); through acts and deeds of
righteousness, by seeking and observing 'Taqwa' (the awe of Allah), "Taubah"
(repentance). "Tawakkal" (Trust in Allah), "Iklas" (sincerity), "Sidq" (Truthfulness),
Contentment (Tawakkal) 'Haya' (shame) 'Sabr' (Patience), "Shukr" (Gratitude
Thankfulness), 'Zikar' (remembrance), 'Zohad' (renunciation), 'Khuaf' (Fear), "Rida"
(Hope), 'Khushu' (fearfulness, humility), 'Istiqama' (uprightness) a 'state' in which Allah's
grance comes perpetual for it implies the perfect performances of Allah's service, 'Firasa'
(insight, as Prophet (PBUH) said "Beware of the believers, insight, for he sees with the
sight of Allah) 'wara' (abstaining, that is from all unnecessary and unseemly occupations).
'Simt' (silence): The Prophet is quoted as have said "whosoever believes in Allah and the
last day, let him speak good or else let him be silent" Silence in interpreted both literally
as meaning that the man should learn to govern his tongue and metaphorically is referring
to a heart that silently accepts whatever Allah may decree), 'Adab' (Decent manners, as
the Prophet said, "Allah mannered me, and taught me good manners", lie in righteous
conduct, 'Du'a' (prayer, seeking constantly supplicant to Allah, for Allah says (pray for
me, and I will answer you") 'Faqr' (property for the Prophet) PBUH) said ("the poor shall
enter paradise five hundred years before the rich") 'Tafakkur' (meditation), 'Muraqabad'
(contemplation) and 'Muhasabah' (self examinations), 'Tauheed' (belief in one Allah,)
'Mahabba' (love), 'shauq' (Yearning), 'Uns' (Intimacy), 'rida' (satisfaction). Truth is
realized by daily submission to the rule of law laid down by Allah, for achieving the
perfection of human self by 'Mujahida', a collateral from of jihad tolmean "earnest
striving after the mystical life". As the Holy Quran says, "And they that strive earnestly
in Our cause, We surely guide upon Our paths" (Quran 29:69) Prophet (PBUH) says that
the "greater warfare (Al Jihad -al-Akbar) is against the earnest striving with the carnal
soul (mujahat at nufs). It is by seeking refuge in Allah and seek His protection from the
animal and satanic forces working in man, by observing 'Roza' (fasting) for the purpose
of purification of inner and outer actions of man, by 'kurbani' (sacrifice) so as to enable
man to break from the shackles of selfishness and self-centeredness and to break away
from indulgence of pleasure seeking, materialism, ritualism, taboos and superstitions so
as to achieve perpetual peace and "As-sakina" (eternal peace) through deeds of
everlasting goodness (Baqiyat us-salihat). Thus to achieve Allah realization.
Sufism enlightens the mind, sharpens the wit, broadens the outlook, purifies the heart
and thinking, above all Sufism makes a person human and a perfect gentlemen, in every
sense of the term. Sufism is a branch of Islamic spiritualism and its study and practice is
known as "Tasawuff" (Gnosis). The study is divided into four branches "Shariat"
(Common Law), 'Tariqat' (Spiritual path), "Ubudiat" (servant hood – unity with Allah)
and 'Marifat' (Allah realization - Gnosis).
Sufism encourages all refined human values, culture through promotion of Art,
Literature, Poetry, Music (Qawalies a specific sufic music) Sufic orders are
i. 'Qadriya' (originated by Sheikh Abdul Qadar Jilani Baghdadi)
ii. Chistiya
iii. Suharwardiya (Shah Shahabuddin Suharwardi)
iv. Naqsh bandiya (Sheikh Bahauddin Naqesh bandi)
v. Qalandriya
vi. Qwaisiya
vii. Shaziliya
viii. Kabiriya
ix. Warisiya
x. And other sub orders, Nizamia, Chiraqdehlvia, Ghousia, Faridia, Junaidiya,
Sabria, Gesudarazia, etc.
A poem from Divani Shams Tabriz
By Moulana Rumi (RAA)
The man of God is drunken without wine,
The man of God is full without meat.
The man of God is distraught and bewildered,
The man of God has no food or sleep.
The man of God is a kind 'neath darvish-cloak,
The man of God is a treasure in a ruin.
The man of God is not of air and earth,
The man of God is not of fire and water.
The man of God is a boundless sea,
The man of God rains perls without a cloud.
The man of God hath hundred moons and skies,
The man of God hath hundred suns.
The man of God is made wise by the Truth,
The man of God is not learned from book.
The man of God is beyond infidelity and religion,
To the man of God right and wrong are alike.
The man of God has ridden away from Not-being,
The man of God is gloriously attended.
The man of God is concealed, Shamsi Din ;
The man of God do thou seek and find !
O' SPIRIT
By Dr. S.L.Peeran
The spirit blown into muddy clay
Brought to life by a command !
To glow in the heart and mind
To illumine the being with wisdom.
Ah ! what a difference a spirit makes ?
A lowly creature with faults many
With the characteristics of the fauna
Now, raised to the pedestal of the heavenly.
The wretchedness of the world around
Sways the wayward from the straight path
To stray in the jungle, to fall prey,
To get lost for ever and go astray.
O ' spirit ! glow, glow like a candle
Flicker not in the stormy winds
Let your light spread all around
Keep straight the balance of the mind.
