khwaja

I the insignificant have tried my best to render these great speeches into English for the benefit of the youth who are deprived of gems due to not understanding Urdu. I apologize to the great Ulama if I fail in rendering the message as it ought to be rendered. I have also researched the various Qur'aanic Verses and Ahadith quoted and tried to give references where possible. All praise is due to Allah and all shortcomings are mine.

Allah (Almighty and Glorious is He) says in the Holy Qur'aan, in the 10^th Sura, Yunus: Verses 62 to 64:

After praising Allah (Hamd) and blessing His beloved Holy Prophet (Salaat). As you are well aware that the exalted function held today, is the Death Anniversary (Ur’s Mubaarak) of the Spiritual Master of Spiritual Masters (Khwaja e Khwajagaan), Muin e Bekhasaa, Waali e Hindusitaan, Hazrath Khwaja Muin al-Haq wad-Deen, Hassan Sanjari Chishti Ajmeri, Sarkaar Gharib Nawaaz (may Allah be well pleased with him). I will, Allah willing, in this short time, discuss the important aspects of his holy biography for you. I don’t consider myself worthy; I pray that whatever I am able to narrate will be accepted and serve as a means of salvation for me. The Friends of Allah are remembered, their life stories are listened to and narrated for the purpose of us taking a lesson from it. They are remembered although many years have passed by those that believe in them; love them; read Qur’aan on their behalf; hold remembrance functions; present flowers and read zikr at their graves. What gave them this status and respect? Remember I want to point out to you that they lived their lives in accordance with the pleasure of Allah and His beloved Holy Prophet (Peace be upon him, his family and his companions). They laid dedicated their lives for Islam and spent their lives in Allah’s remembrance. Thus Allah increases their prominence, is pleased with them and gives them success in both the worlds. So we should also listen to their life stories and take a lesson to live a life of purity in obedience to Allah and the Holy Prophet (Peace be upon him, his family and his companions). If we cannot reach their status, the least we can do is pray that our names are included as one of their servants.

Much time is needed to discuss the life story of Khwaja Muinuddin Chishti but in this short time I will present what I can, and God Willing tomorrow, on the Day Of The Ur’s the scholars (ulama) will also lecture to you. Since this is the Ur’s, I recited three verses of the Holy Qur'aan to you in which Allah (Almighty and Glorious is He) describes the status and greatness of His friends.

(The Friends Of Allah are those) who believe and (constantly) guard against evil

This is the literal translation of these three verses. When we ponder on these verses then we realise that in the first verse Allah (Almighty and Glorious is He) describes the status and eminence of His friends and in the second He narrates their recognition whilst in the third He narrates their destiny (anjaam). Their status and eminence is this that Allah befriends them. Allah (Almighty and Glorious is He) Himself proclaims that they are His Friends (wali), Intimates and Loved Ones. Is this something ordinary that Allah (Almighty and Glorious is He) Himself proclaims that they are His Friends and Intimates? He also says that they are freed of fear and grief in both the worlds. Regarding their recognizing features. Allah mentions two things, that are mumin or ‘ones with true faith’ and they practice restraint. Iman refers to having the proper belief or aqidah: Taqwa is having sound character (aqhlaq) and performing virtuous deeds (amaal). Therefore Allah’s Friends are those that have proper belief or aqidah, sound character (aqhlaq) and perform virtuous deeds (amaal). He whose belief or aqidah is not sound, whose character (aqhlaq) is unpleasant and lacks in performance of virtuous deeds (amaal) cannot be the ‘Friend of Allah’. It is a condition that wali must be a mumin or ‘ones with true faith’ and muttaqi[1] or one ‘who truly fears Allah’. Allah’s Friends externally (zaahir) mirrors Shariah[2] and internally (baatin) reflects Tariqah[3] His lips must utter the Teachings Of The Holy Prophet (farmane Rasul) and his heart must be a vessel overflowing with Divine Effusion [4] (Faizane Rasul). They are such beings that by seeing them, Allah is remembered and they are true mumin and muttaqi. Their lives are in accordance with the Divine Law (Shariah) and Prophetic Model (Sunnah). They are living representations of the Prophetic Model (Sunnah). In the third verse Allah relates their destiny (anjaam). You are all aware of two facets of life, the Life Of This World (dunya) and the Life Of The Next World (akhira). Ponder! If someone considers himself successful in this world, due to being materially rich or for some other reason, but if his deeds (amaal) and character (kirdaar) are not sound; i.e. he does not pray or keep fasts; consumes alcohol and indulges in vice, then although he is successful in this world due to his material prosperity, will he not be disgraced in the next world? Definitely, he will for he attained power in this world due to his material prosperity and he will leave all here, taking only his evil deeds with and he will be unsuccessful in the next world. Allah (Almighty and Glorious is He) speaks about such people in the Holy Qur'aan, in the 44^thSura, ad-Dukhaan: Verse 49:

My friends and elders! Remember only he is successful who is successful in the next life. That is the everlasting life, for this is but a temporary life. Ponder! Those who are successful in both the worlds, honored in this world and the next have attained a great achievement. This is what the Aulia have attained. Therefore Allah says:

This is a supreme achievement for they have been given Glad Tidings by Allah (Almighty and Glorious is He) of being successful in both the worlds. Aulia have attained respect, honor and success in both the worlds. Today in the entire world, wherever people are, who believe in the person and mission of Khwaja Muinuddin Hassan Chishti, they are remembering him. Qur’aan is being recited, charity is being given and his life story is being narrated. Allah has given him such honor in this world that his love has descended into the depths people’s hearts and in the next world Allah will give him such honor that he will be envied. This honor is attained because he lived his life with Pious Allah Consciousness (taqwa); self-restraint and obedience of Allah and the Holy Prophet (Peace be upon him, his family and his companions). Khwaja Sahib attained the pleasure of Allah and the Holy Prophet (Peace be upon him, his family and his companions). He gave himself to Allah and Allah became his. He immersed himself in Allah’s Remembrance and Allah made him to be remembered. We should take a lesson from this and attempt to purify our lives. I draw your attention to one point before I speak on the life of Khwaja Sahib. Allah uses the term ‘Alaa’ before speaking of the Awliya.

‘Alaa’ is called Words Of Caution (Harfe Tambi) in Arabic. ‘Alaa’ means ‘Beware’. What is this that Allah warns us before he speaks about his awliya? Read the Holy Qur’aan and see that wherever Allah orders prayer, fasting and pilgrimage he never uses Words Of Caution but before speaking of His Friends, Allah warns us. What is the secret behind this? Scholars (ulama) say that the secret is that Allah is the Knower Of The Hidden And The Open; He knows that such people will be born who will not reject prayer, fasting, pilgrimage and zakaat but will reject the status and honor of the Awliya. They will reject their lofty status and miracles therefore He warns us not to reject their status and virtues for He is narrating their status. You are also aware that we are cautioned when there is a danger of inflicting some damage. E.g. you go to swim in a river or sea, and the water is deep, then the one who is aware warns you about of the danger of drowning. Therefore the knower warns the uninformed. If one goes to an electricity power station or any point of high voltage then you will see clear written signs warning of the danger of electrocution. So where there is danger of losing ones life there is a sign warning you, and Allah in His mercy warns us at the juncture where, if we are not careful we could lose our faith (imaan). He warns us not to blaspheme His friends for we could lose our faith. Allah says in Sahih al-Bukhari. This is a Sacred Hadith (Qudsi) or Allah’s Sacred Saying, reported by the Holy Prophet (Peace be upon him, his family and his companions) Allah says:

He who bears enmity toward My Wali then He should be prepared to wage war with Me

This is easy to understand. Your friend’s friend is your friend and your friend’s enemy is your enemy. How can somebody claim to love Allah and harbor enmity towards His friends?

There were people in Baghdad who opposed Hazrath Shaykh Abd al-Qaadir al-Jilaani (may Allah be well pleased with him). They devised a plan to try and disgrace him. They said he claims to know every person who is good and who is evil and they did not believe this. They made a young man pretend to be dead. They prepared him for funeral prayers and went to Shaykh Abd al-Qaadir and asked him to pray the Funeral Prayer. The plan was that the person would arise after the second Proclamation of Allah’s Greatness (takbir). They planned to ask him at this point that you claim to see up to The Preserved Tablet (lauw al-Mahfuz); that you are able to see all the Cities Of Allah as a mustard seed on your palm and that you recognize every person who is good and who is evil, yet you did not know that a living person was in front of you? They approached Hazrath Shaykh Abd al-Qaadir al-Jilaani (may Allah be well pleased with him) with pretence of being followers of his but they harbored hatred and enmity in their hearts. On being requested to perform the funeral prayer, Shaykh Abd al-Qaadir told them that probably it would be in their interest to ask another to perform the funeral prayer. They insisted, keeping up their pretence of being devotees. Hazrath Shaykh Abd al-Qaadir al-Jilaani (may Allah be well pleased with him) then prepared to perform the salaah. Prior to beginning the salaah he asked as to who was the next of kin. One of the group came forward saying he was the father of the so-called deceased. Hazrath Shaykh Abd al-Qaadir al-Jilaani (may Allah be well pleased with him) gave him an intense look and asked, ‘Should, I, Shaykh Abd al-Qaadir, perform the funeral prayer?’ Although the father was disturbed internally, he agreed in order to save face with his friends. The funeral prayer commenced and was completed without the person getting up after the second takbir. The mischief-makers rushed to see why the boy had not acted as he was instructed to do and found that he really had died. Hazrath remarked that he would only rise on the Day Of Reckoning. They regretted their actions. Therefore Allah warns us regarding the Awliya:

Therefore my elders and friends if it is not in our fate to praise them and love them, then at least refrain from talking ill of them. For Allah has declared war on the enemies of His Friends.

The Spiritual Master of Spiritual Masters (Khwaja e Khwajagaan) Khwaja Muinuddin Hassan Chishti Ajmeri’s birth given name was Hassan. Helper Of The Islamic Way Of Life (Muinuddin), The Supporter of the Poor (Gharib Nawaaz), Spiritual Master of Spiritual Masters (Khwaja e Khwajagaan) etc. are all his acquired titles. He was in direct lineage of the Holy Prophet Muhammad (Peace be upon him, his family and his companions). Through his father Hazrath Sayyid Gheyasuddin (may Allah be well pleased with him), paternally descended from the Holy Prophet’s grandson, Imam Hussain (May Allah be well pleased with him). Through his mother, Hazrath Mah Nur Bibi, who was given the title, Umm ul-Wara he was linked maternally to the Holy Prophet’s grandson, Imam Hassan (may Allah be well pleased with him). Thus he is a Hassani and a Hussaini Sayyid[5]. Hazrath Shaykh Abd al-Qaadir al-Jilaani (may Allah be well pleased with him) is also a Hassani and a Hussaini Sayyid. Hazrath Khwaja Muinuddin Chishti Sanjari (may Allah be well pleased with him) was born in 536 A.H./1141 A.D. at a place called Sanjar, in Sijistan (Persia or present day Iran). Khwaja Saheb passed into the realm of Divine Beauty on the 6 Rajab 633 AH/1233 AD at the age of 97.

At the age of 9; he committed the Holy Qur’aan to memory. He was 16 yrs old when his father passed into the realm of Divine Beauty and he inherited a grinding stone and an orchard, which formed a source of his livelihood. A Madjzoub^[6] saint, Hazrath Ibrahim Qandoozi (may Allah be well pleased with him) paid Khwaja Sahib a visit at his orchard. Being from a refined family background, even at this young age, Khwaja Saheb knew what reverence and respect should be shown to the people of Allah; he laid out a sheet for Hazrath Ibrahim Qandoozi to sit on and offered him a few grapes from the garden. Hazrath Ibrahim Qandoozi (may Allah be well pleased with him) was pleased on seeing this respect and love that the young Khwaja Saheb had shown him and took out a piece of bread from his sack and chewed on it. He then took out the chewed bread from his mouth and placed it in Khwaja Sahib’s mouth. An instant transformation occurred, in keeping with the Sunnah^[7] of the Holy Prophet (Peace be upon him, his family and his companions). The Madjzoub saint left. On eating the bread from Hazrath Ibrahim Qandoozi (may Allah be well pleased with him) Khwaja Sahib penetrated the thin line separating the material world from the unseen: the inner organs of perception opened and so did his universe expand. The veil of worldly imagination was lifted from his mind and he found himself in quite a strange world radiating with divine manifestation. With this expanded view of the universe, Khwaja Sahib went to his mother and related the encounter with Hazrath Ibrahim Qandoozi at the orchard. He sought her permission to shed all material possessions and to dedicate his life to Allah and His Holy Prophet (Peace be upon him, his family and his companions).

His mother stressed the importance of the acquisition of the Knowledge Of Islam (ilme din) for an ignorant person is unable to acquire the recognition of Allah (marifat). An ignorant pretender to Sufism is manipulated by shaitaan, led astray and misguided. Thus she stressed the acquisition of the Knowledge Of Islam (ilme din) before he took a step on the Spiritual Path (tasawwuf). She gave him permission to leave everything and embark on the path of Allah and the Holy Prophet (Peace be upon him, his family and his companions). On receiving his mother’s permission, Khwaja Saheb set out for Neshapur. Neshapur was a center of knowledge, home to great Islamic Scholars (ulama), Islamic Jurists (faqih), Hadith Masters (Muhaddith) and Holy Qur'aan Commentators (mufassir). Khwaja Saheb enrolled at the famous Nizamia University there for his theological education. He studied under Hazrath Hussamuddin Bukhari (May Allah be well pleased with him) the renowned Islamic Scholar (aalim), Islamic Jurists (faqih), Hadith Master (Muhaddith) and Holy Qur'aan Commentator (mufassir). He completed his academic courses brilliantly in a few years. [9 years (552 AH to 561 AH).] Adorned with the external knowledge of Islam (ilme zaahir) he felt an urge to acquire recognition of his Creator (ilme baatin) and thus he sought a Spiritual Guide. A person may acquire any amount of external knowledge (ilm) but he cannot reach reality (haqiqah)^[8]until he connects himself to a Silsila ^[9] via a physical present Guide of the Silsila, who has the powerful transference or overflow from the Great Heart (qalb) of the Holy Prophet (Peace be upon him, his family and his companions) down the unbroken chain of recipients. Who does not know the renowned Maulana Jalalluddin Rumi (may Allah be well pleased with him) who studied and imparted knowledge for forty years. But as he said:

Maulana (religious teacher) Rumi says he could never become could never have become Maula (Spiritual Guide) Rumi without devotion to Hazrath Shams Tabrez (may Allah be well pleased with him). Do you know how devoted he was? Hazrath Shams Tabrez (may Allah be well pleased with him) was a perfect spiritual guide and wali of Allah. These great friends of Allah also hunt for prize prey. They also look for a capable disciple so that they may transfer their Allah given blessings to him so that the Spiritual Order may continue. This blessings (ne’mah) is not for all and sundry. A poet has said,

So, these great friends of Allah look for somebody to take care of this blessing (ne’mah). Hazrath Shams Tabrez (may Allah be well pleased with him) saw such a person in Maulana Jalalluddin Rumi (may Allah be well pleased with him). He knew that this was fruit, only needing to be plucked. He began frequenting the area where Maulana Jalalluddin Rumi used to teach.

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

Thus somebody is needed to acquire butter from milk in the same way without a Perfect guide External Knowledge (ilme zaahir) cannot lead to Internal Knowledge (ilme baatin). Shariat[10] cannot be effectively applied according to the proper ‘methodology’ (tariqat)[11], leading to ‘recognition’ (marifat)[12] without a seasoned guide.

Khwaja Saheb had acquired the external knowledge and now set out to acquire a Spiritual Guide. Near Neshapur was a village called Harwan or Haroon. In this village resided a renowned Wali who was the Cardinal Pole (qutb)[13] of the time, Hazrath Khwaja Uthman Harooni (May Allah be well pleased with him). On the very first meeting with Hazrath Khwaja Uthman Harooni (May Allah be well pleased with him), having never met or seen each other before, Khwaja Uthman stated, ‘Muinuddin! I have been waiting for you. Come to me!’ He became a disciple (mureed) and was then consigned to a hujra ^[14]to ‘worship Allah’ (ibaadat)[15] and ‘strive on the path’ (riyaazat)[16]. Remember nothing is attained without, sincere worship, striving and a concentrated effort. Allah (Almighty and Glorious is He) says in the Holy Qur'aan in the 29^th Sura, al-Ankabut, Verse 69:

One has to strive on this path. The Holy Prophet (Peace be upon him, his family and his companions), despite being the beloved of Allah and the Cause of Creation still worshipped and strove. He stood so still at night for such long durations that the blood capillaries on his blessed foot used to burst.

Allah (Almighty and Glorious is He) had to tell him in the Holy Qur'aan, in the 73^rd Sura, al-Muzzammil, Verses 1to 3:

The Holy Prophet (Peace be upon him, his family and his companions) strove in the path of Allah. The Mother of the Believers, Hazrath Aisha Sidduiqa (may Allah be well pleased with her) says, ‘ I observed the extent of the mujahadah[18]ibaadat[19] and riyaazat[20] striving of the Holy Prophet (Peace be upon him, his family and his companions) and at times I wept. Then I enquired as to why he put himself through this difficulty, for he is the beloved of Allah?’ The Holy Prophet (Peace be upon him, his family and his companions) replied, ‘Should I not be a grateful servant of Allah?’ So one has to strive on this Path Of Return To Allah. Without effort nothing is attained. Let me explain something for your understanding. Raw Gold cannot adorn a neck as jewelry unless and until it burns itself in a blazing fire. Gold loses its hard arrogance and becomes humbly soft in fire. Then it can be molded into jewelry. Still as jewelry it is not left alone. It is now rubbed and polished till it loses its outer skin, shines. Initially it was gold and it still is as a jewel but it had to burn in fire and lose its skin to increase its beauty, worth and value. First it was just gold but now it is worthy of adorning the neck of the beloved. The Aulia are full of worth but more shine is added after mujahadah, ibaadat and riyaazat. Their worth is increased. The eye-make-up (surma) is a stone that becomes worthy of being put onto the eye after being grinded and made fine. It becomes a source of beautification and increase of sight for the eye. Thus without striving in the path of Allah, ones value does not increase. The reality is that we have abandoned mujahadah, ibaadat and riyaazat. One has to strive on this path, burn and annihilate oneself. One has to mix into the soil and become soil. Let me tell you a Sufi Anecdote: A log if it is buried in the ground will decompose. The same log if it is burned and made into coal and then buried will retain its composure even after a thousand years. Thus those who burn themselves in the Fire Of Divine Love (ishqe illahi), even when they are buried, their bodies remain intact. Those who have not burned in the Fire Of Divine Love will not understand. Khwaja Muinuddin Hassan Chishti (May Allah be well pleased with him) strove in the path of Allah performing riyaazat for three years. After a year his Spiritual Master called him and asked him as to what he could see and he replied, “I can see the seven heavens and the seven earths and whatever is on them.” Khwaja Muinuddin Chishti himself records this[21]. So he replied, “I can see the seven heavens and the seven earths and whatever is on them.” Khwaja Uthman Harooni (May Allah be well pleased with him) said, “You are not ready yet.” and sent him back into the hujra. . Another year passed and he was asked as to what he could see and he replied, “I can see the abyss of the earth (tahtus sudra) and up to the Divine Throne (arsh). Again he got the reply “You are not ready yet” and was sent back into the hujra. Another year passed and on being questioned by his Pir he replied, ‘ I can see up to the Glorious Veil (al-Hijab e Azmat) that veils the Creator from us and beyond the veil.”[22] Khwaja Uthman Harooni (May Allah be well pleased with him) then held out two fingers and asked him to look through them and say what he sees. He replied, “I can see the 1800 universes.”

Allah (Almighty and Glorious is He) says, Sacred Hadith (Qudsi) or Allah’s Sacred Saying, reported by the Holy Prophet (Peace be upon him, his family and his companions) Allah says:

Hazrath Khwaja Muinuddin (May Allah be well pleased with him) says that after full 20 years hard training in the Science of Spirituality (Tasawwuf) under this great Spiritual Guide, at the age of 46, in the year 582 AH at Baghdad, he was awarded Khilafath^[23] in the Chishtia Silsila. At this stage he could see everything from the Abyss Of The Earth (tahtus sudra) and up to The Glorious Veil (al-Hijab e Azmat). If this is the status of the Friend Of Allah (Waliullah) then what must have been the status of the Prophet’s Companions (Sahaaba), the Prophets of Allah and the Leader of all Prophets, the Holy Prophet (Peace be upon him, his family and his companions)? What do certain people believe in this 14^th Century after Hijra? I have the book available in which they say that the Holy Prophet (Peace be upon him, his family and his companions) did not even know what was behind the wall. They have not understood the status of the Holy Prophet (Peace be upon him, his family and his companions). The Spiritual Master of Spiritual Masters (Khwaja e Khwajagaan) Hazrath Khwaja Bahauddin Naqshbandi (May Allah be well pleased with him) says, ‘According to us the Perfect Spiritual Guide (Kaamil Wali) is he who witnesses the whole earth as one sees ones fingernails.’ This is the status of Awliya Allah.

Should I not tell you abut the Companions (sahaaba)? Once the Holy Prophet (Peace be upon him, his family and his companions) summoned Hazrath Zayd ibn Haritha (may Allah be well pleased with him) and enquired about his spiritual state. He replied, ‘Sir, my state is such that I can see unto the Divine Throne (arsh) and I recognize every person destined for heaven and every person destined for hell. Further, my beloved Prophet, if you grant me permission I will relate everything that is to occur till The Day Of Judgment (Qiyaamah) and what would occur on The Day Of Judgment.’ The Holy Prophet (Peace be upon him, his family and his companions) replied, ‘There is no need to do so. Do not reveal Divine Secrets.’

If this is the state of the slaves of the Holy Prophet, then what must his status be? Therefore my friends and elders, every thing is revealed to the awliya but they do not reveal it, obeying Allah’s command to conceal it. So Khwaja Saheb strove for three years and he said that he could see everything up to The Glorious Veil (al-Hijab e Azmat). After being granted Khilafath in the Chishtia Silsila he was ordered by Khwaja Uthman Harooni (May Allah be well pleased with him) to proceed to Madinah, the Illuminated. Khwaja Saheb says he then left and performed Hajj. After Hajj, he went to Madinah, the Illuminated. In those days there was no problem of passports and visas so he spent six months at the blessed Burial Chamber of the Holy Prophet (Peace be upon him, his family and his companions). After six months the Holy Prophet addressed him and said, "O, Helper Of Our Religion (Muinuddin), Pivot Of Spiritual Guides (Qutb al-Mashaikh), We put India under your charge where darkness prevails go and cleanse it of Polytheism (shirk) and Misbelief (kufr). Allah’s Divine Help is with you and my Look Of Blessing is upon you.’ the Holy Prophet (Peace be upon him, his family and his companions) bestowed the titles of Helper Of The Religion (Muinuddin) and Pivot Of Spiritual Guides (Qutb al-Mashaikh) to Khwaja Saheb. Khwaja Saheb left at oncre traveling through many cities and arrived at Baghdad where he met great awliya like Hazrath Shaykh Abd al-Qaadir Jilaani Ghaws al-Azam, Hazrath Shahabuddin Suharwardi and Hazrath Najmuddin Kubra (may Allah be well pleased with them all). The Spiritual Master of Spiritual Masters (Khwaja e Khwajagaan) Hazrath Qutbuddin Bakhtiyar Kaki (may Allah be well pleased with him) became his disciple in Baghdad. He is the first disciple. He accompanied Khwaja Saheb after becoming his disciple. Hazrath Qutbuddin Bakhtiyar Kaki is the khalifah of Khwaja Saheb and Hazrath Qutbuddin’s khalifah is The Shaykh Of Islam And The Muslims (Shaykh al-Islam wal Muslimeen) Hazrath Baba Fariduddin Ganje Shakar (May Allah be well pleased with him) of Paak Pattan in Pakistan. He had seen Khwaja Muinuddin Chishti, for they were contemporaries. Khwaja Gharib Nawaaz had instructed Baba Fariduddin to become the disciple of Hazrath Qutbuddin. Baba Fariduddin’s two prominent Khulafa are Hazrath Khwaja Nizamuddin Awliya and Hazrath Khwaja Allauddin Ali Ahmad Saabir of Kalyar (may Allah be well pleased with them all).

The Shaykh Of Islam And The Muslims (Shaykh Al-Islam Wal Muslimeen) Hazrath Baba Fariduddin Ganje Shakar

On the 5^th Muharram, the Ur’s of Hazrath Baba Fariduddin Ganje Shakar is celebrated at Paak Pattan in Pakistan. My city Okara is about forty miles from Paak Pattan. Whenever I am at home I present myself at his Holy Court. There is an entrance to his Burial Chamber (mazaar) that is called ‘The Door to Paradise” or Behisti Darwaza. Khwaja Nizamuddin Aulia reports that I saw the Holy Prophet (Peace be upon him, his family and his companions) entering the Mazaar of my Shaykh, Hazrath Baba Fariduddin Ganje Shakar (May Allah be well pleased with him) and he, the Holy Prophet (Peace be upon him, his family and his companions) exclaimed:

Therefore this door is called ‘The Door to Paradise” or Behisti Darwaza. It is only opened on the 5^th Muharram, for two days and thousands gather to walk through it. Once when I visited Paak Pattan some members of Tabligh Jamaat where present there with the intention of stopping people from performing certain rites and rituals of love, terming them as Polytheism (shirk) and Innovated Acts (bidat). They also said that, ‘you call this entrance ‘The Door to Paradise” or Behisti Darwaza, how can that be so?’ This door leads to a grave. They then elucidated as to what is found in Paradise and again asked people to use their intelligence whether this door leads to paradise. They had been sitting in the Masjid on the Dargah premises and I happened to go to the Masjid to perform my salaah. Some Sunni brothers recognized me and asked me to intervene in this matter. I enquired as to what had been said and on being informed, I asked them if they were at all educated, since they have the habit of recruiting any Tom, Dick or Harry to join them and perform their version of the noble work of Spreading The Message Of Islam (Tabligh). Knowledgeable people should perform this task. Therefore I asked them if they were at all educated. I then quoted a Hadith of the Holy Prophet (Peace be upon him, his family and his companions) in which it is stated:

I then asked them to tell me if Hazrath Baba Fariduddin Ganje Shakar (may Allah be well pleased with him) is a True Believer or not? They replied that definitely he is a True Believer. I then said that in the light of this Hadith of the Holy Prophet (Peace be upon him, his family and his companions) the door leading to Baba Saheb’s grave is a door leading to paradise. They were dumbfounded and the Sunni brothers said that I could leave for they would now tackle them. These people use these methods to mislead simple Muslims. They confound people and some are led astray to the extent that they stop visiting Mazaars, reading khatam, salaam and celebrating the Meelad. So as I was saying I visited The Noble Village of Paak Pattan and presented myself at the grave of Baba Farid. I frequently visit, even when it is not Ur’s. My close relatives and friends live in Paak Pattan. I was at the grave of Baba Farid and being a Thursday night, the qawwal’s[25] were singing outside the door. I belong to the Naqshbandi, Qadri Spiritual Order and do not partake in the Spiritual Exercise of Qawwali. I refrain very respectfully and neither am I against the practice of the Spiritual Exercise of Qawwali. Great awliya partake in Qawwali. So I was sitting at the grave of Baba Farid and the qawwals outside sang a verse, which made me sway with love. They infused a longing in me. They sang the following verse:

I felt the Grace Of Allah on hearing these verses. These are great personalities.

So, Khwaja Qutbuddin (may Allah be well pleased with him) became mureed in Baghdad and joined Khwaja Saheb. Khwaja Saheb resumed his journey via Sabzawar in Afghanistan, Iran and eventually reached Lahore, in Pakistan. Many miracles emanated from him during this journey. A great philosopher named Ziauddin spoke against the Spiritual Paupers (fakirs) saying that they are devoid of knowledge and there entire so-called occupation with God was nothing but a business. He said they don’t know any of the prevalent fields of knowledge. He challenged that he would ask Khwaja Saheb a question that he would be unable to answer. The moment he came in front of Khwaja Saheb, with One Attentive Look (Tawajjuh)[26], Khwaja Saheb drained him of all knowledge. Ziauddin was not even able to think. When he regained his senses he became Khwaja Saheb’s disciple. The governor of Sabzawar in Afghanistan, Yadgar Muhammad, who was cruel and haughty and was a Shia by faith, who did not recognize and respect the first three Caliphs of Islam, neither had any respect for Sufis nor for any holy saints. One look of grace from Khwaja Sahib caused Yadgar Muhammad to repent. He distributed his wealth among the poor and needy, divorced his many wives, freed all his slaves and renouncing the world, became one of the ardent devotees of Hazrath Khwaja Muinuddin Chishti. Similarly many other miracles emanated from Khwaja Saheb during this journey. Dispensing Divine Effusion and Blessings along the way, Khwaja Saheb, traveled via Afghanistan to Lahore, a famous city of Pakistan in the Punjab province. Here there is a great personality from the family of the Holy Prophet (Peace be upon him, his family and his companions), Hazrath Makhduum Sayyid Ali Hujweri (May Allah be well pleased with him), who is popularly known as Data Ganj Baksh. He graced this physical world before Hazrath Shaykh Abd al-Qaadir al-Jilaani (may Allah be well pleased with him). Khwaja Sahib went to his mazaar, sat at his feet side and performed a forty-day (chilla) Spiritual Retreat there. This is the level of Spiritual Courtesy (adab) of Khwaja Saheb, although he himself was such a great wali. The Chamber Of The Spiritual Retreat (hujra) stands there until this day. When Khwaja Saheb felt the Divine Effusion and Blessings that emanates from Hazrath Data Ganj Baksh (may Allah be well pleased with him) he composed and recited a couplet in appreciation of Ali Hujweri’s (May Allah be well pleased with him) status. This couplet has become so famous that if you observe in Pakistan, nearly every bus, truck and taxi has the couplet written on it. He said:

A great personality like Khwaja Saheb is stating that Hazrath Makhduum Sayyid Ali Hujweri (May Allah be well pleased with him) is bestowing treasure upon treasure; and his blessings are overflowing.

Yet these fourteenth century pygmies make statements that nothing can be attained from them, they are decomposed and mixed in the soil. They question as to what do receive from visiting their graves? So if we have faltered then it does it mean, Allah preserve us that Khwaja Saheb also faltered? The practice and saying of Khwaja Saheb is true because he possessed insight or basirah[27] and was a Perfect Friend Of Allah (Kaamil wali) so we accept his saying as the truth and reject the sayings of the pygmies of this era[28]. Let me teach you the method to stump them using their own books, which I have in my possession presently. Molvi Ashraf Ali Thanvi in his book Imdaadul Mushtaaq, has written that when his Spiritual Guide, Haji Imdadullah Muhaajir Makki, was on his deathbed, surrounded by his disciples, they began crying. Haji Imdadullah Muhaajir Makki asked them as to why they were crying for the Spiritual Guide does not die; he is transported from one abode to another. He said, ‘you will receive the same Spiritual Benefit (fayz) at my grave that you received during my tenure on this earth.’ He also stated, ‘I myself received the same Spiritual Benefit (fayz) at my Spiritual Guides grave that I received during his tenure on this earth.’ I have another book of Thanvi Saheb in my possession, here, that is titled, Jamaalul awliya, in which he writes that there were such great Friend Of Allah (awliya) that they stated there is a cure in the soil of their graves. He also writes that awliya visit each others graves and engage in conversation. Also, he writes, ‘ I erred and it resulted in darkness filling my heart. I tried many ways of dispelling the darkness but failed. I then heard of a mazaar of a friend of Allah and went there. He says my visit to the mazaar and through the fayz of that wali the darkness was dispelled.’ Many other, such incidents I have quoted in my book. Thereafter I pose the question that, ‘those very acts that you term shirk and bidat were practiced by your elders, like going to mazaars for fayz so why don’t you measure them with the same yardstick that you use for us.’ People have not recognized these people. Don’t be fooled by their exteriors but look at their hidden false beliefs. Whilst on the topic let me tell you, there is an elderly person present in the Masjid who told me that he once preached about a mureed of Shaykh Abd al-Qaadir al-Jilaani, who died. He went on to say that on being questioned in the grave the mureed of Shaykh Abd al-Qaadir al-Jilaani answered the questions of ‘Who is your Lord?’ What is your Deen?’ etc by saying, ‘I don’t know but, I know I am a mureed of Shaykh Abd al-Qaadir al-Jilaani.’ The angels then let him go. When he preached this those who oppose these beliefs began fighting with him. Saying these statements constitute shirk and kufr. I am telling you something now and if anyone rejects then I am responsible for my statement. Molvi Ashraf Ali Thanvi has written in his book, note its name, al-Ifaazate Yaumia (the daily discourses), a record of his utterances (malfuzaat) that, ‘I heard [from Maulana Fazl ur-Rahman Ganj Muradabadi,] that there was a washer-man of Ghaws Paak who when questioned in the grave, out of ignorance but love, answered all three questions with the words, Ghaws al Azam. Allah ordered the Angels to, leave him for he washed His intimate servants clothing.’ If anyone denies that Thanvi Saheb wrote this then note my address, for I post the details to you, and can even supply page numbers. In Jamaalul awliya there are other incidents quoted. It is written that when the Angel Of Death (Izraeel) went to a wali, the wali asked Allah to call the Angel Of Death and he lived for many years thereafter. Especially the Ulama, Khateeb and Masjid Imams should be asked to acquire a copy of this book and when these people pronounce the verdict shirk on our beliefs then they should show them what their elders have written.

I had said that Khwaja Saheb said that Hazrath Makhduum Sayyid Ali Hujweri (May Allah be well pleased with him) is bestowing treasure upon treasure; and his blessings are overflowing. After spending forty days at the mazaar of Data Saheb and informing people that this mazaar is a fountain of spiritual blessings and benefit he left. Passing Paanipat etc. he arrived at Ajmer.

At that time the Tanwara Family were prominent in Delhi, whilst the Chohan Clan controlled Ajmer, in Gujarat the Baderia Clan were prominent and the ruling king at Lahore was Khusrau Malak, the last of the stars of the Ghaznavi Dynasty. The situation in India was such that many of the prominent kings, families and clans were becoming political rebels in their quest for power. The King of Delhi sent his nephew Pirthivi Raj known as Rai Pathora to rule over Ajmer, since he had no children of his own. At that time, in Hindustaan, this area was the center of misbelief (kufr) and idol-worship. There were many temples in Ajmer, one of them being exclusively used by the King his wives and the ruling class. The poor were not allowed in this temple. The king, for the upkeep of this temple, donated the revenue of many villages. It is recorded that so many lamps burnt in that temple that daily large quantities of oil was utilized. Many were employed for is upkeep. So, Khwaja Saheb came to settle in the hub of misbelief (kufr) and idol-worship. Khwaja Saheb was about 52 years old [587 AH / 1191 AD] on arrival at Ajmer.

Those who have been to Ajmer know that there is a Masjid called Awliya Masjid. This is where Khwaja Saheb initially came and rested. This was the place where the king’s elephants used to rest. The elephants had been taken out to graze by the attendants or mahouts and when they returned they found Khwaja Saheb and his followers resting at that spot. They asked Khwaja Saheb to leave and he said that there was plenty of ground for them to sit and for the elephants to rest. They still insisted that he should leave and Khwaja Saheb said, ‘Well! The elephants should sit.’ He moved away from there and they seated the elephants on that spot. The following day when the attendants tried to get the elephants to stand, they remained seated and could not get up. This was because Khwaja Saheb had said that the elephants should remain seated on their spot. Despite much prompting the elephants refused to stand. The entire city was abuzz that this faqir[29] had cast a spell on the elephants. A crowd gathered to see who was this faqir. The king got wind of what had occurred and he dispatched some of his men to ask Khwaja Saheb to withdraw whatever spell he had cast or else the elephants would die of hunger. They came to Khwaja Saheb and pleaded with him to withdraw whatever spell he had cast. Khwaja Saheb replied, ‘I have not cast any spell, the attendants troubled me so I commanded the elephants to remain seated.’ They pleaded to Khwaja Saheb saying that he could remain on the land and he asked them to go for the elephants would now get up. The elephants did indeed stand up and the people were amazed and the entire city spoke of what had transpired.

Khwaja Saheb and his followers pronounced the Call To Prayer (azaan) five times daily and performed salaah in jamaat. Nearby there was a lake called, Anasagar where they performed their ritual ablution (wudhu). The center of misbelief and idol worship daily heard the proclamation of the Unity Of Allah (tauhid) and the Divine Commission Of The Holy Prophet Muhammad (risaalat). People used to come out of the temples and homes curious to know what is being announced when the azaan was called. Seeing the congregation prostrating invoked questions as to whom were they prostrating since no idol was in front of them. Seeing this five times daily and hearing the Remembrance Of Allah (zikr) had such an effect that the audience themselves stated reciting ‘He Is The Truth’ (Haqq Hu). Many came and joined the circle of Khwaja Saheb and the spreading of Islam commenced. Many accepted Islam just by seeing the God given beauty and exemplary character of Khwaja Saheb. Allah’s Divine Assistance was with him and the look of grace from the Holy Prophet (Peace be upon him, his family and his companions), since he was Divinely Commissioned for this mission. The King got word of the effect he was having on the masses, the fact that the Hindu Holy Lake, the Anasagar was being utilized for ceremonial ablution (wudhu) and meat was being consumed in full view of Hindu vegetarians. Above all this king was more furious that the Hindus were accepting Islam. He was determined to get Khwaja Saheb and his followers out of the area for he felt that the Anasagar was being defiled since Hindus believed that bathing in it washes away sin. Hindus came from far and wide to bathe and take a little water home as Holy Water. The King sent Khwaja Saheb an order leave the area and not to use the water of the Anasagar Lake for ablution. Khwaja Sahibs ordered Khwaja Qutbuddin went to fill a water bag with water since they may not be allowed to utilize the water. Permission was granted and Khwaja Qutbuddin sat on the stair of the lake and filled the water bag. As he arose Khwaja Saheb, through his Tasarruf[30] caused all the water of the lake to fill into the water bag.

Not a drop remained in the Lake and the pilgrims who had come from far off where amazed. The news spread like lightning that this faqir had used magic and filled the water of the Holy Lake into a water bag. The King commissioned the senior a Hindu Priest, Ram Deo to persuade Khwaja Saheb to leave the area and to withdraw his magic or else they would come down hard on him. Ram Deo, the high priest and magician came and threatened Khwaja Saheb. Khwaja Sahib told him, ‘O! Ram Deo. I can see the light of Islam on your forehead. Testify that ‘None is worthy of worship except the One True God and Muhammad is God’s Messenger”. Ram Deo fell at the feet of Khwaja Saheb, began the zikr of ‘He Is The Truth’ (Haqq Hu) and he recited the Testification Of Faith (Kalimah). He was named Abdullah. When the king was informed that his most senior priest, Ram Deo, he was disturbed. The king sent a messenger to inform Khwaja Saheb that he will allow him to utilize the water of Anasagar on condition that he restores the water. Seeing children being deprived of water and also the kings pledge to allow the Muslims the right to use water, moved Khwaja Saheb to reverse the situation. Khwaja Saheb ordered that the balance of the water be put into the lake and it was filled once again. We believe this, but I have the writings of Molvi Ashraf Ali Thanvi in which he stated that the Wali of Allah has the power to fill all the water of the river in a clay pot. He has also related similar miracles. Hindu historians have recorded the miracle of the Anasagar Lake and the acceptance of Islam by High Priest, Ram Deo and 35000 Hindus on that day.

Ram Deo, now Abdullah informed Khwaja Saheb of impending danger from the enraged king and his followers. Beautiful women were sent to entice and accuse the Muslims. Allah had given them respect so none could disgrace them. Nothing could swerve Khwaja Saheb because Allah’s Divine Help was with him and the Look Of Blessing of the Holy Prophet (Peace be upon him, his family and his companions). He was sent by them to purify the place of polytheism (shirk) and misbelief (kufr). Abdullah told Khwaja Saheb that he had inherited some land, which he owns and he gifted it to Khwaja Saheb. He said that they could build a Masjid and Khanqah[32] on this land to use as a base for propagating Islam. Khwaja Saheb agreed and thousands of his followers helped to build a Masjid and a few rooms. The teaching of the Holy Qur'aan, gatherings of zikr and lectures was started and people flocked to the Khanqah and accepted Islam. The king now said that the greatest Hindu magicians should be commissioned to challenge Khwaja Saheb and in this way they could discredit him as another magician.

After consultation the king ordered his greatest magician, Ajaipal, promising him much wealth to challenge Khwaja Sahib. Word reached Khwaja Saheb and he ordered Hazrath Khwaja Qutbuddin to recite The Verse Of The Throne (Ayat al-Kursi) and to draw a circle around their land. Khwaja Saheb said that no magic would penetrate this circle of faith. Ajaipal and his team of magicians arrived, accompanied by the king and his entourage and delivered many verbal threats. Thousand gathered to witness the events about to unfold. Khwaja Saheb sat on a mat and looked at them. Ajaipal read some litany that made thousands of snakes attack from all sides and people applauded. As soon as the snakes reached the circle drawn by Khwaja Qutbuddin they died. Allah sent angels to protect the Muslims. People mocked Ajaipal on his failure. He replied that the duel had just begun for he will now make fire rain over them. It appeared to the onlookers that rain of fire fell and burnt trees around the area but the rain could not fall within the circle. He finally flew into the air on a deerskin and asked Khwaja Sahib to better this feat. Khwaja Sahib ordered his wooden sandals to fly up into the air and beat the head of Ajaipal and bring him down. Ajaipal pleaded with Khwaja Saheb to let him go and he replied that only the recitation the Testification Of Faith (Kalimah) could save him. The sandals were beating his head and he fell at the feet of Khwaja Saheb and recited the Testification Of Faith (Kalimah). He became Muslim and so did all his followers. The King, his queens and ministers returned to their headquarters in failure. This incident also impacted on the onlookers. Ajaipal addressed them saying, ‘O People! In the entire Hindustan there is no greater magician than me, I know all forms of magic. Listen to me this man is not a magician; he is a Wali of Allah.’

The king now ordered his people to leave Khwaja Saheb alone for every effort to stop him, is having the opposite effect, of promoting Islam and increasing his fame. After a few days Khwaja Saheb sent a message to the King to accept Islam. The King was furious and sent a message to Khwaja Saheb to restrain himself. Khwaja Saheb replied that if he did not accept Islam he would be defeated and would lose his rule. These Hindus are afraid of threats from faqirs. Although the king put up a show of bravery he was afraid. Allah (Almighty and Glorious is He) created the situation that rebellious forces weakened the Kings rule. Sultan Shahabuddin Gauri saw the situation and to reinforce his rule and suppress any rebellion came to Lahore and summoned the Nobles and warned them to remain loyal. Shahabuddin Gauri intended to leave Lahore but Khwaja Saheb sent him a message to push forward, for victory would be his, and the entire area would come under Muslim rule. Khwaja Saheb assured Sultan Shahabuddin Gauri of Allah’s help, his personal prayers and the backing of the thousands of disciples in that area. On receiving this invitation Sultan Shahabuddin Gauri pushed forward the little Hindu Kings in the various little kingdoms of Rajasthan were alarmed. Over 150 kings of that area joined forces to fight of the Muslim King, Sultan Shahabuddin Gauri. The combined forces consisted of 300 000 mounted soldiers, unlimited foot soldiers and 3000 elephants. Sultan Shahabuddin Gauri forces consisted of, 40 000 mounted soldiers within a total of 124 000 soldiers. The Muslims were victorious with the help of Allah and the prayer of Khwaja Saheb. The 150 kingdoms were subdued including the entire area of Ajmer, within the province of Rajasthan. Pirthivi Raj known as Rai Pathora was captured and his army defeated. Islam prevailed; the area was cleansed of the rule of Polytheism (shirk) and Misbelief (kufr), idols were smashed, azaan could be heard in areas that idols were worshipped and the flag of Islam flew everywhere. The order of the Holy Prophet (Peace be upon him, his family and his companions) to cleanse Hindustan of Polytheism (shirk) and Misbelief (kufr) had been carried out by Khwaja Saheb. The way had been cleared of obstacles, and due to the propagation of Islam by Khwaja Muinuddin Hassan Chishti (may Allah be well pleased with him) 9.9 million had accepted Islam. The entire Rajasthan, the area of Jaipur, 9.9 million had accepted Islam due to his efforts.

Khwaja Saheb only married after the conquest of Ajmer. An elderly saint from the Sayed family, Mir Sayed Wajhiuddin (may Allah be well pleased with him), received a message from Hazrath Imam Jafer Saadiq (may Allah be well pleased with him) in his dream, to marry his daughter to Khwaja Saheb. On receiving this instruction Mir Sayed Wajhiuddin married his daughter Azmathullah Bibi to Khwaja Saheb.

He had fulfilled his duty, as per instruction of the Holy Prophet (Peace be upon him, his family and his companions). His miracles are many and status is indescribable. When Khwaja Saheb passed into the realm of Divine Beauty [on the 6 Rajab 633 AH/1233 AD] at the age of 97 the an unseen hand had inscribed on his forehead, He Is A Beloved Of Allah Who Died In The Love Of Allah (Haza Habibullahi Maata Fi Hubbillah). He was buried in Ajmer and his blessed Mazaar is present up to this day.

Miracles emanate from him and millions are his devotees, being disciples of his disciples. Many relics have been preserved. King Auranzeb Alamgir (may Allah be well pleased with him), being the king of Hindustan, visited the blessed Mazaar four times, journeying on foot. On his way to the mazaar he made numerous donations and gifts to the poor and needy.

Jahaa Araa Begum, the daughter of Shah Jehaan, a great devotee of Khwaja Saheb came to the mazaar and at each stop she read two chapters of Qur’aan, Sura Yaseen, and Fatiha; and donated much to the poor and needy. She arrived at the mazaar and swept the floor with her eyelashes.

When King Jahangir came to the mazaar but 2 miles before the mazaar he walked out of respect and reverence of Khwaja Saheb. He gave much to the poor and needy and of the two huge pots used for cooking up to this day, the smaller was his gift to the dargah premises. Shah Jehaan built the Marble Mosque and Sultan Mahmuud Hindi built many portions of the dargah. Many kings came and left remembrances of their visit. Of the two huge pots, Akbar donated the biggest. All these gifts are preserved up to the present time.

The supreme remembrance is the lesson to future generations, how The People Of Allah lived and how they propagated Islam. The lesson of how amidst Polytheism (shirk) and Misbelief (kufr) the lamp of Islam was lit. Khwaja Saheb’s status is so great that he is the King of the Chishtia Spiritual Order. His spiritual benevolence blessings flow up to this day. Remember these people do not die, but are freed of physical restrictions and their spiritual benevolence and blessings get stronger. Allah willing their spiritual benevolence and blessings will b e with us till the Day Of Reckoning. This is a separate topic but remember that the Tasarruf[33] that they attain from Allah as I explained in previous lectures in which Allah says, ‘I become their hands etc.’ then their physical senses and power becomes unlimited, though dependent on Allah. Tell me is this excellence of theirs Spiritual (ruhaani) or physical (jismaani)? If your answer is Spiritual (ruhaani), which is correct, then tell me does the Spirit Or Soul (ruh) die? No! Death is the separation of the soul from the body. If the soul is so powerful within the cage of the soul then how powerful must it be after being freed from this bodily cage? Those that say Aulia are dead and their power has ceased are themselves dead, for the people of Allah, never die. The Lovers Of Allah attain eternal life. Remember their tasarrufaat increases after death. Khwaja Saheb is one such wali whose ability to change conditions (tasarrufaat) exists to this day and will be so forever. Hazrath Ghaws Al-Azam, Hazrath Bahauddin Naqshbandi and all these great Aulia are alive and interfere in constitution up to this day and will, God willing till eternity. Believe in them and love them. Their love is the essence of faith and a means of salvation. In five salaah we pray’ ‘O Allah guide us along the straight path, the path of those whom You shower Your blessings upon.’ These Aulia are those upon whom Allah showers His blessings. . The Holy Qur'aan says in the 4^th Sura, an-Nisaa Verse 69:

Are the awliya in this category of blessed ones or not? We ask in five salaah that Allah (Almighty and Glorious is He) should keep us on their path. Keep on their path, methodology and pattern of belief. These Spiritual Orders ushered in the correct belief so keep on this path and do not be fooled by the distracters. We will send salutations on the Holy Prophet (Peace be upon him, his family and his companions), pray to Allah and present ourselves at the mazaar and, as Maulana had mentioned, we will present our gifts. In conclusion I appeal to you that in the morning, Allah willing, I will depart from here, perform Umra and go to Pakistan. Allah knows whether I will return or not to your country, so I leave you with a message. Remember my message, and for the sake of Allah, act upon it. You are seeing the prevalent conditions in the world, that people who are astray holding false beliefs are going to every home to propagate their false version of Islam. They spend much time and money in their efforts, leaving home for months. It is a secret where the money is obtained? Anyway they are dedicated to their mission, day and night. We, the Sunni, are slacking. We have zeal, love Islam and believe in Aulia but we have no systematic approach. We listen to lectures, are inspired but are not prepared to sacrifice. This is not a problem for some but for all of us. My appeal and message is this that since we have people of proper beliefs mobilize a group of people (jamaat), a movement and get all Sunni Muslims to be members. Contribute monthly according to your means and further the teachings of the ahle Sunnah. Establish a fund and print books on our aqidah for distribution. Invite scholars, from far and wide and propagate true Islam. Establish Madrasah and send children to become ulama. Call proper Sunnis, for today the situation is delicate, that people’s beliefs blow with the wind. Become proper Sunnis. Be firm in your belief. Don’t be swayed by the storm of misbelief stand firm. Work united. Recompense scholars that sacrifice their time and efforts to come to you. Haji Ibrahim Tar Muhammad listened to me in Pakistan and saw my gatherings and was inspired to bring me. He issued an invite and I came. This cannot be borne by one man.

Join hands for Allah says in the Holy Qur'aan, in the 5^th Sura, al-Maida, Verse 2:

The Holy Prophet (Peace be upon him, his family and his companions) also told his companions to join him in righteousness and piety. Allah says in the Holy Qur'aan, in the 8^th Sura, al-Anfaal: Verse 64

To preserve your children’s aqidah please strive and ensure that your children are not misled. I trust you will heed my advice and act accordingly and do whatever possible to preserve your Imaan. Let us send salutations upon the Holy Prophet (Peace be upon him, his family and his companions) and then we will proceed to the mazaar to present this chaadar of flowers.

[1] muttaqi: The one with fear of Allah. "To fear Allah is the highest Wisdom" (Hadith). There are many levels of fear, the lower being closely related to the fear of punishment and Hellfire. The higher degrees of fear include the fear of "losing" Allah after having "found" Allah, as happens to the ecstatic after his ecstasy has subsided, and the tear of committing even the slightest lapse of courtesy towards Allah, the Beloved, and the fear of ever wanting there to appear in a given moment anything other than what Allah has made manifest within that moment. But, these higher degrees of fear ensure that the slave clings to his slavehood.

[2] Shari’ a: The Sacred Law. Shari 'a makes manifest the Divine Reality (haqiqa). It provides all the principles and means for a human to develop true knowledge and acquire the noble character traits. Those who "know" Allah never leave His Sacred Law. Their courtesy towards Allah preserves them from letting the Scale of the Law slip from their hands.

[3] Tariqah: The Way or Path. Tariqa is the narrow and steep Spiritual Path to Reality (haqiqa). The qualified -seeker can travel this Path only under the direction of a qualified Guide (Murshid, Shaykh, Pir). The name tariqah is specific to the Islamic Spiritual Path.

[4] Al-Faiz- Allah bestows Divine effusion or overflow or emanation to the heart of His Perfect Slave, the Perfect Man. The world itself remains in existence due to this overflowing of the lights of His Self-manifestation. The attention paid to them during their remembrance or visitation is repaid by attention from them, leading man to heightened states of spirituality.

[5] Sayyid: ‘Master.’ This title is given to a descendant of the Holy Prophet (Peace be upon him, his family and his companions), descending from his daughter Fatimah (Radiallahu anha).

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

[7] Ash Shifa: Qadi Iyad ibn Musa al-Yashubi: translated by Aisha Abdurahman Bewley: Madinah Press, Granada, Spain. Page 179/180. It is stated in at-Tabarani, that a slave girl, who was not very modest, asked the Holy Prophet (Peace be upon him, his family and his companions) for some food whilst he was eating and he offered her some of the food in his plate. She refused to accept it saying, “I want the food in your mouth.” He took some food out of his mouth and as soon as she ate it she was transformed into the most modest woman in Madinah.

[8] The power to connect to Allah.

[9] Silsila The Spiritual Chain of each Sufi Order descends from the Holy Prophet (Peace be upon him, his family and his companions) down to the present Spiritual Guide.

[10] Shariah: The Sacred Islamic Law

[11] Tariqah: The methodology to implement the Shariah for spiritual development leading to reality (haqiqah)

[12] Marifat: Divine Knowledge. Alight Allah casts into the heart to guide one to Himself and Reality.

[13] Qutb: Pole or pivot or axis. Amongst the friends of Allah (awliya) there are many poles around whom various spiritual realities revolve. Every qutb is named by two names; firstly, through his essential. Perfection in manifesting the Name Allah, he is the "slave of Allah" (Abdullah); and secondly, through his accidental perfection of being in a particular place in a particular era to fulfill a particular function, he is the slave of one specific Divine Name, e.g. "slave of the Generous" (Abd aI-Karim) or "slave of the Merciful" (Abd aI-Rahman). Even though the poles come together under the All Comprehensive Name Allah, they arc nonetheless ranked in degrees of excellence according to the Divine Name that has taken charge of them

[14] A room for conducting spiritual exercises.

[15] Ibada: Worship and service of Allah with absolute obedience and love. Man was created in order to "know" Allah. Therefore the essential meaning of (ibada) is Knowledge of Allah. Allah says in al-Qur’aan, ‘I created jinn and men only to worship (know) Me’ (51:56). The Holy Prophet Muhammad said, "Perfection (ihsaan) is to worship (know) Allah like you see Him.’(Ibada) should penetrate every aspect of a man's existence. The rites and rituals of Islam are the outer forms containing the inner meanings, which will enable the worshipper to become a knower.

[16] Riyada: Ascetic discipline. Throughout the initial stages of the Journey of Return to Allah, when the traveler is in a condition of disequilibria (inhiraf), he is required to exert himself in spiritual struggle (mujahadah) and ascetic discipline (riyada). With Allah's Grace this will bring him to a state of greater harmony and balance (i'tidal). As with all of the methods of Tasawwuf, ascetic discipline is a "means" and not an "end in itself". When perfect balance is attained the knower of Allah replaces his asceticism with moderation. The greatest riyada of the knowledgeable slave is to retrain from denying Allah in any form and from delimiting Allah by Incomparability. Allah is absolutely incomparable with any declaration of His Incomparability, because such a declaration delimits Allah!

[17] The Fourteenth Moon: An expression of appreciation of beauty in Urdu. Referring to the beloved’s beauty in full splendor, like the moon on the 14^th night.

[18] Mujahadah: The spiritual struggle and endeavor against the passions and downward-pulling tendencies of the lower self (nafs). Mujahadah is the ceaseless combat called the Greater Holy War (jihad al-Akbar). The war is fought with the celestial weapons of the Remembrance of Allah (zikrullah). The mature ones of the Path, those who "know Allah" (aarifeen), say that Mujahadah is child's play! The real work of Men is Divine Knowledge (marifat).

[19] See footnote 15.

[20] See footnote 16.

[21] Anis ul-Arwah: A written record of the discourses of Khwaja Uthman Haruni by Khwaja Muinuddin Chisti .

[22] Translators Note: Although it is mentioned in the lecture that this training occurred in intervals of one year, Anis ul-Arwah records it as having occurred in intervals of one year.

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

[24] 37 Narrated by Tabarani in his Mu`jam al-Kabir, al-Bazzar, Suyuti in his Jami` al-saghir, al-Haythami in Majma` al-zawa'id in the "Chapter on the Reality of Belief and its Perfection" (bab haqiqat al-iman wa kamalih), al-`Askari, Ibn al-Mubarak in Kitab al-zuhd, `Abd al-Razzaq through two chains, Ibn Mindah, Bayhaqi in Shu`ab al-iman, Ibn Asram in Kitab al-istiqama, Ibn Sa`id, and Ibn Abi Shayba in his Musannaf. Abu Hanifa mentions it in his al-Fiqh al-akbar. Ibn Hajar in his Isaba lists its many chains and says that this is a hadith mu`dal (i.e. its chain is missing two or more sub-narrators) and mawsul (or: muttasil; i.e. it is linked back to a Companion through the authority of a Tabi`i.

[25] Qawwali: A Sufi song and music. Through the rhythms of Qawwali the listener may be opened to inrushes (warid) of knowledge and awareness through which he reaches ecstasy (wajd). If he ‘finds’ Allah within this ecstasy then he has experienced the true ‘listening’ (sama)

[26] Tawajjuh: Concentration or attentiveness or ‘to turn the face towards something’. Tawajjuh can refer to the spiritual concentration exercised between the Master and Disciple.

[27] Basirah: Insight. Basirah is the inner eye that perceives the World Of The Unseen. Man’s basirah is veiled and covered with rust (rayn) that can only be removed through the sincere practicing of the Remembrance Of Allah (zikrullah). Insight is one of the forms of the inward knowledge of reality.

[28] The Deobandi/ Najdi / Tablighi alliance.

[29] Faqir: One who is poor and needy towards Allah.

[30] Tasarruf: Free Disposal or dispensing. The Perfect Man governs the affairs of the world and controls them by means of Divine Names. This is attained through directing of his spiritual energy.

^[31]Khalifat-Allah: The God given innate ability to man to imbue himself with Divine Attributes

[32] Khanqah: A Sufi Centre.

[33] Tasarruf: Free Disposal or dispensing. The Perfect Man governs the affairs of the world and controls them by means of Divine Names. This is attained through directing of his spiritual energy.

International Sufi Order