(Sufism - awaliyah ) Majzoob - Qutub - Abdal - Malang - Qalandar

Awliya (Walī)  :

(Arabic ولي , plural Awliyā أولياء), is an Arabic word, its lexical meaning being “supporter”, “guardian” or “protector”. The word, in its different forms, appears in the Quran over 200 times. Allah says in the Quran: 

 Arabic :

 إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

English : nnama waliyyukumu Allahu warasooluhu waallatheena amanoo allatheena yuqeemoona alssalata wayu/toona alzzakata wahum rakiAAoona

 - Only Allah is your Wali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

 Arabic:

 ا للَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُو  

English : Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati ola-ika as-habu alnnari hum feeha khalidoona 

Allah is the guardian (Wali) of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

Arabic : 

 أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُون

لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

English : Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona

Allatheena amanoo wakanoo yattaqoona

Lahumu albushra fee alhayati alddunya wafee al-akhirati la tabdeela likalimati Allahi thalika huwa alfawzu alAAatheemu

Behold! verily on the friends of Allah there is no fear, nor shall they grieve; Those who believe and (constantly) guard against evil (have Taqwa). For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of Allah. This is indeed the supreme felicity.

Narrated by Abu Huraira :

Allah's Apostle ﷺ said, "Allah said, 'I will declare war against him who shows hostility to a Wali of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him."

The Nuqaba are 300, the Nujaba are 70, the Abdal are 40, the Akhyar are 7, the ‘Umud (supports) are 4, and the Ghawth is 1. So the dwelling of the Nuqaba are in the Maghrib, the Nujaba in Egypt, the Abdal in Sham, the Akhyar travel throughout the Earth, the ‘Umud are in the corners of the Earth, and the Ghawth is in Makka. So when a need arises among the commonality, the Nuqaba plead to Allah to fulfil it, then the Nujaba, then the Abdal, then the Akhyar, then the ‘Umud, and if they are answered by Allah (it stops with them), and if not, then the Ghawth pleads, and he does not complete his request until it is answered.

Miracles of the Awliya

Just as it is the belief of Ahlus-Sunna that the Prophets (upon all of them be blessed peace) have miracles (mu’jizat), among which is included knowledge of the Unseen continually bestowed to them by Allah, it is also the doctrine of Ahlus-Sunna that the Awliya’ – who are the inheritors of the Prophets – have a share in these grants (karamat) from Allah, among which is “Kashf” (unveiling/perception of the unseen).

The fact that the Awliya’ have knowledge of the Unseen (and other miraculous abilities) is attested to by the Qur’an and Sunna and the experience of the righteous Muslims throughout the centuries of the history of Islam, and does not constitute, as some misguided Muslims claim, kufr or shirk.

Proof from the Quran

1. Asif bin Barkhiya

The Wali who was with Sayyidina Sulayman (as) brought him the throne of Bilqis quicker than the blink of an eye. He was characterized as "one who had knowledge of the Book," as Allah stated, "One with whom was knowledge of the Book said, 'I will bring it to you before your gaze returns to you…' (Q27:40)", and this is Asif bin Barkhiya (a non-prophet human), the scribe and relative of Prophet Sulayman (as), according to the Tafsir of Ibn ‘Abbas and the majority of commentators.

The Qur'an narration is as follows:

He said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?" 

Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted." 

Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour!" 

He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance." 

So when she arrived, she was asked, "Is this thy throne?" She said, "It was just like this; and knowledge was bestowed on us in advance of this, and we have submitted to Allah (in Islam)." 

2. Sayyidina al-Khadir (as)

Similarly, Sayyidina al-Khadir (although considered by some to be a Prophet) possessed knowledge which Sayyidina Musa (as) did not have, which came to him directly from the Presence of Allah without intermediary, as stated in Q18:65. Baghawi stated in his Tafsir of this verse: "He taught him the inward (batin) knowledge by inspiration (ilham)."

Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.

Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught? 

3. Sayyida Maryam (as)

Sayyida Maryam was a Siddiqa (see Q4:69 and Q5:75), which is one of the highest categories of Ihsan, and she was granted numerous miracles, such as being provided for without intermediaries or secondary causes (Q3:37), and giving birth without human impregnation (Q3:47 and Q19:20), and super-human strength (Q19:25).

Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah: for Allah Provides sustenance to whom He pleases without measure."

She said: My Lord! when shall there be a son (born) to I me, and man has not touched me? He said: Even so, Allah creates what He pleases; when He has decreed a matter, He only says to it, Be, and it is. 

And shake towards you the trunk of the palmtree, it will drop on you fresh ripe dates.

4. Ashab al-Kahf (The people of the cave)

These servants of Allah, sometimes known as the Seven Sleepers (although the Quran does not specify an exact number), were not Prophets or Messengers but were blessed with special ranks and favours. This group of young believers resisted pressure from their people to worship others beside God and took refuge in a cave, following which they fell asleep for 300 solar years or 309 lunar years, whilst being guarded by a dog.

Majzoob :

Majzoob is derived from Arabic “Jaz’b”

Jaz’b literally means, “Absorb”

Majzoob is someone completely absorbed in Allah love of the creator .

Majzoobiat is a state when you start absorbing the rules of spirituality and you feel it from your soul .its a state when you start feeling pain which is not yours .you start feeling words which you just read .its just like reading about love and feeling it for someone from your soul

Majzoub is the one who is so high in love with his creator that he loses his senses.
However while in his senses he will never say a word against sharia or defend his/her acts against sharia.

The one who is enjoying the state of ectasy during his contemplations. (the one completely absorbed, submerged in contemplation. (Muraqba, Zikr etc)

Har Waqt Guzatra Hai Mera ISHQ E Yaar Mai
Duniya Samajti Hai Ke Mai Ibadat Nahi Karta

Qutb :

In Sufism, a Qutb is the perfect human being, al-insān al-kāmil (The Universal Man), who leads the saintly hierarchy. The Qutb is the Sufi spiritual leader that has a divine connection with God and passes knowledge on which makes him central to, or the axis of, Sufism, but he is unknown to the world. 

In the teachings of Al-Hakim al-Tirmidhi, there is evidence to suggest that the Qutb is the head of the saintly hierarchy which provides scriptural evidence to support the belief in the qutb. The hadīth attributed to Ibn Mas‘ūd has been used as proof that a qutb exists

Temporal Qutb and cosmic Qutb :

Temporal Qutb :

There are two different conceptions of the Qutb in Sufism: temporal Qutb and cosmic Qutb. The temporal and cosmic qutb are connected which guarantees that God is present in the world at all times. The temporal qutb is known as "the helper" or al-ghawth and is located in a person on Earth. The cosmic qutb is manifested in the temporal qutb as a virtue which can be traced back to al-Hallādj. The temporal qutb is the spiritual leader for the earth-bound saints. It is said that all beings - secret, animate, and inanimate - must give the qutb their pledge which gives him great authority. The only beings exempt from this are al-afrād, which belong to the angels; the djinn, who are under the jurisdiction of Khadir; and those who belong to the tenth stratum of ridjālal-ghayb.

Due to the nature of the Qutb, the location where he resides, whether temporal or cosmic, is questionable. It is thought by most that the Qutb is corporeally or spiritually present in Mecca at the Ka'ba, which is referred to as his maqām

Cosmic Qutb :

The cosmic Qutb is the Axis of the Universe in a higher dimension from which originates the power (ultimately from Allah) of the temporal Qutb

The cosmic hierarchy of the Qutb :

The cosmic hierarchy is the way that the spiritual power is ensured to exist through the cosmos. Two descriptions of the hierarchy come from notable Sufis. The first is Ali Hujwiri's divine court. There are three hundred akhyār (“excellent ones”), forty abdāl (“substitutes”), seven abrār (“piously devoted ones”), four awtād (“pillars”) three nuqabā (“leaders”) and one qutb.

The second version is Ibn Arabī’s which has a different, more exclusive structure. There are eight nujabā (“nobles”), twelve nuqabā, seven abdāl, four awtād, two a’immah (“guides”), and the qutb

ABDĀL :

(sing. badal/badīl, pl. abdāl/bodalāʾ), an Arabic technical term designating one of the categories of awlīāʾ (“friends of God,” Muslim saints). According to classical Sufi theory, as formulated in the 4th/10th century, a fixed number of abdāl/awlīāʾ are chosen by God and, by their presence, preserve universal equilibrium, especially during periods between prophets. They transmit baraka “blessing” and are considered able to perform karāmāt “charismata” but not moʿǰezāt “miracles,” which are the prerogatives of anbīāʾ “prophets.” Like the prophets, on Judgment Day they will perform the function of šafāʿa “intercession” on behalf of the human race. The origin and early development of this doctrine in medieval Islamic society poses a complex problem.

Badal “substitute” has been translated by L. Massignon as “substituted” saint or one “appointed as an apostle” (La Passion d’al-Ḥosayn-ibn-Manṣour al-Ḥallāj, new ed., Paris, 1975, I, pp. 27, 249). It is not a Koranic term, at least not in its specifically mystical sense. Yet it appears in the unexpurgated corpus of 2nd/8th century traditions cited in the 3rd/9th century collections of Hadith, lexicography and adab literature. The Muʿtazilite Jāḥeẓ (d. 258/860) is one of the earliest to mention the term abdāl, in his Ketāb al-tarbīʿ wa’l-tadwīr (ed. C. Pellat, Damascus, 1955, p. 28). According to this passage, the abdāl, whose number is not specified, were connected to a specific place: either Palestine (Baysān) or the region of Mount Lebanon (al-ʿArǰ). Jāḥeẓ’s rhetorical style permits the interpretation that reference was being made to mawālī, such as Salmān and Belāl, connected with a “Ṣāḥeb Anṭākīya,” possibly the Christian saint Agabus (Lat. Agapius of Antioch; see Tarbīʿ, index, p. 5). Such pre-mystic, even pre-Sunnite, evidence suggests for the theory of the abdāl a non-Muslim source (probably Christian, e.g., Origenism and Messalianism; see M. Molé, Les Mystiques musulmanes, Paris, 1965, p. 9). An indication of the importance of traditions of Christian origin is also found in the Ketāb al-zohd of the 3rd/9th century author, Ebn Qotayba (ʿOyūn al-aḵbār, Cairo, 1964, II, p. 261). Nor should the possibility of Manichean influence be excluded. (See Molé, op. cit., p. 8, for instance, on the repeated appearance of the term ṣeddīqin relation to the theory of awlīāʾ.) However, since the Tarbīʿ is essentially directed against Shiʿites of the Rāfeżī persuasion (Pellat, intro., pp. xv-xvi), it can be concluded that Jāḥeẓ was attacking, not non-Muslims, but certain of his co-religionists. These were Shiʿites who, in his time, had begun to use the doctrine of abdāl in a Muslim context (especially Shiʿites of the sort branded as ḡolāt; cf. L. Massignon, op. cit., I, p. 245). It was at this same time, according to Lesān al-ʿarab(Būlāq, 1300-08, XIII, pp. 50-52), that the Kufan lexicographer, Ebn al-Sekkīt (d. 244/853), whose Shiʿite affinities are well-known (EI² III, pp. 940-41), defined the term badal. Finally, it seems that the early use of the abdāl doctrine by certain Shiʿite elements can be confirmed by its prominent place in the Ismaʿili compendium of the Eḵvān al-ṣafāʾ. These texts were collected over a period of almost 100 years, from the second half of the 3rd/9th century (Y. Marquet, “Imamat, resurrection et hierarchie selon les Ikhwan as-Safa,” REI 30, 1962, p. 61). In the Rasāʾel eḵwān al-ṣafāʾ (I, pp. 376-77; Marquet, op. cit., p. 119), the institution of abdāl/awlīāʾ is openly presented as a pre-Islamic tradition that continued under Islam. The abdāl are said to be four, chosen by God from the forty ṣāleḥūn who, in every age, follow the “Abrahamic” religion and automatically succeed one another.

From the second half of the 3rd/9th century, the theory of the abdāl/awlīāʾ seems to have progressively infiltrated that segment of the Sunnite community which inclined toward mystical expression. Its chronology and geographic extent are still unclear but often coincide with the influence of Ismaʿilism, Qarmatism, and sects of ḡolāt Shiʿism. Concerning the Iraqi school of mysticism, we know of the case of Ḥallāǰ (late 3rd/9th cent.), who was supposed to have claimed the law of motāʿ(Eṣṭaḵrī, pp. 148-49), i.e., of the chief of the abdāl/awlīāʾ of his time. Massignon (Passion I, p. 249) thinks that the Shiʿite/Ismaʿili affinities are clear. At the same time, in Khorasan, Ḥākem Termeḏī (d. first quarter of the 4th/10th century) handled the question of the abdāl/awlīāʾ from a perspective similar to that of Eḵvān al-ṣafāʾ (his dependence on Iraqi Sufism is open to conjecture). His purpose, it appears, was openly anti-Ismaʿili, since the awlīāʾ al-zūr at whose door he lays the blame are the Ismaʿilis. The terms which Termeḏī used to define the status of the awlīāʾ are often very similar to those of the Eḵvān al-ṣafāʾ. A detailed comparative study would be of great value. For example, instead of the seven abdālposited by the Ismaʿilis, Termeḏī counts four, but agrees that they are chosen from forty awlīāʾ/ṣeddīqūn. He also affirms their connection with the “Abrahamic” religion (see ʿOṯmān Yaḥyā, in bibliog., pp. 345, 426, 434, 442). In Iraq, with its repressive atmosphere following the execution of Ḥallāǰ (d. 309/922), the Sufi movement continued the abdāl/awlīāʾ theory but with certain reservations. Perhaps such questions as the following date from this period: Are the awlīāʾknown to each other? Are the awlīāʾ recognized as such during their lifetime? (See Hoǰvīrī, Kašf al-maḥǰūb, tr. R. A. Nicholson, repr. London, 1976, pp. 214-15). The future central role of the doctrine is perceptible in an author of the end of the century, Abū Ṭāleb Makkī (d. 998); see his Qūt al-qolūb, Cairo, 1961, II, pp. 134, 154.

The existence of ancient ties between the local Iranian schools of zohd and Iraqi Sufism is verifiable. From the first half of the 4th/10th century numerous Iraqi Sufis, undoubtedly fleeing local repression, seem to have continued their practices on foreign soil. Some of them settled in Iran, where they rapidly founded schools (e.g., Abū Bakr Vāseṭī in Marv; R. N. Frye, The Histories of Nishapur, London, 1965, text no. I, fol. 27a). From the second half of the 4th/10th century there flourished works which presented “apology for and illustration of” Sufism in the Iraqi style. The abdāl/awlīāʾ theory appears strongly affirmed in Sufi doctrine (Kalābāḏī, Ketāb al-taʿarrof, Cairo, 1380/1960, p. 71). It becomes common to designate as badal a pious person of the past (Histories, no. I, fol. 27a; Ḥākem Nīšāpūrī, for instance, calls Ḥamdūn Qaṣṣār badal). The 5th/11th century confirms these tendencies, and the first great exposés on the doctrine of abdāl/awlīāʾ which can be described as classical date from this century.

The doctrine of the abdāl was present not only in the mystical currents of Sunnism; it also appeared in traditionalist schools like Hanbalism. Frequently anti-Sufi, this school was favorable to a well-defined form of zohd which excluded socio-religious marginalism (see G. Makdisi, “The Hanbali school and Sufism,” Humaniora Islamica 2, 1974, pp. 61-72). It is difficult, however, to determine when and under what conditions the theory of the abdāl infiltrated Hanbalism; at present our only source is information in Hanbalite Ṭabaqāt of the 6th/12th century. This information is largely due to Ebn Abū Yaʿlā, whose father, Abū Yaʿlā (d. 5th/11th cent.), had been a strong upholder of belief in the awlīāʾ (Moʿtamad, Beirut, 1974, p. 170). In his Ṭabaqāt, Ebn Abū Yaʿlā has Aḥmad b. Ḥanbal, as well as several of his disciples, invoke the doctrine of the abdāl. In this version the abdāl are seven in number and perform an intercessory role (Ṭabaqāt al-ḥanābela, Cairo, 1952, I, p. 263). The head of the abdāl is called mostaḵlef; his rank is that of a nabī (a non-lawgiving prophet), and he dispenses baraka “blessing” that is transmittable by others (ibid., II, p. 62). It is not certain, however, that everyone in the Hanbalite movement agreed on this point. Ebn Baṭṭa (d. 384/997) attacks those who invoke beliefs supposedly held by the awlīāʾ (H. Laoust, La profession de foi d’Ibn Baṭṭa, Damascus, 1958, p. 87 of the Arabic text). Yet it seems evident that, despite the silence of the Koran and the continued hostility of certain conservative groups (e.g., the Muʿtazilites), the belief in abdāl/awlīāʾ, which was probably of non-Muslim origin, deriving from a common, ancient Near Eastern source, infiltrated Islam at a very early date. It was first introduced by minority Shiʿite groups (ḡolāt) which were more receptive than others to such innovations, and then extended itself to broader Shiʿite communities, such as the Ismaʿilis. Eventually it gained a large following among Sunnite Muslims, especially those who professed Sufism or zohd. As Sufism expanded throughout the Muslim world, beginning in the 5th/11th century, and Sufi orders (selselas) began to appear at the end of the 6th/12th century, the doctrine of the abdāl/awlīāʾ gained added importance. It continued to be wide-spread with modifications, until modern times. In certain Sufi orders, all the darvīšān came to be called abdāl

mallang :

Mallang means something along the lines of "the highest level of loving" its having more marifaat, more than just being someone who does what is obligatory in his religion when someone is a Mallang they give their all to the Ahlul Baiyt ( sal-lal-lahu alai hi wa sallam), so a drug doer or someone who doesnt follow sharia cannot then be a Mallang. 

I have heard that the shift of malang started from Hazrat Jamaludine Janeman Jannati(rehmatullah alaih) who was the mureed and khalifa of Hazrat Badidudine ZInda Shah Madar (radi ALlah anhu), He was the son of Hazrat Gaus-E-Pak (radiAllah anhu) sister and was born by the blessings of Hazrat Badidudine ZInda Shah Madar(radi ALlah anhu), He use to do the zikr caled Habsh-E-Dum, in which he  use take one breath after 6 mnths and use to do zikr in such state, due to the excess of this zikr blood use to come from his head, when his pir sahab Hazrat Badidudine ZInda Shah Madar(radi ALlah anhu) came to no about this state he went to see him and rubbed some mud on his head, from that day Hazrat Janeman Jannati(rehmatullah alaih) did not cut his hair as the hand of his blessed pir has touched his head and due to which his hair grow so long, which later he use to fold around as a turban.

One has to follow the silsila-e-madariya to become a malang.

Qalandar :

A Qalandar is a person who has excelled in seeing things and advances stage by stage into the Being. He even rises above the Administrative System and witnesses the core of Oneness in detail and after enjoying the Unity of the Being returns without losing his grades and then reaches back into his humanly status, so much so that his rise and fall becomes one and the same thing for him.. He witnesses part in the whole and sees the whole in the part and, then, after detaching himself from all this, plunges into a state of ecstasy.

The status of a qalandar is even higher than the loved ones because duality remains there even in that state, i.e. one is the loved one and the other is the loving. In qalanderiyat there is no duality.^[3]

Qalandar is a title given to a saint who is at a very high level of spirituality. They are different from other saints and have very strong feelings of love for God's creation. Qalandars, among the saints, are those persons who may enjoy freedom from the ties and bounds of time and space. It is claimed that all living things are given in their charge and command, every part of the universe may be at their disposal but these holy people are far above temptation, greed or lust. When people request them they feel duty-bound to listen and rectify the cause of miseries of people because they have been appointed by God for this very purpose.

Qalandars have always spread the message of love and humanity, they are always in the state of ecstasy and their actions are with the will of God. They are Wali Allah. Among contemporary people who hold the title of qalandar are Shams Ali Qalandar^[4] of Punjab, Pakistan, Shahbaz Qalander, Nathar Vali, Baba Fakruddin, Baba Hyder Wali,Bu Ali Qalandar, Hazrat Muhammad Qalandar, Javagal Shariff, India and Hadrat Masoom Shah Hayat Qalandar, Memari, Burdwan, (WB), India.

Discription Of Silsila in Sufism

Naqshbandiya:

The Naqshbandiya tariqah is named after Hadrat Shah Baha al-Din Naqshband Radi Allahu anhu [d.791H / 1389CE] and is a tariqah that is widely active throughout the world today. It is described as the 'Mother of all Tariqah's' by Shaykh Ahmad al-Faruqi al-Sirhindi [d.1034H / 1624CE]( Radi Allahu anhu). There are hundreds of Spiritual Order's which are all on the correct path but the Naqshbandiya, together with the Qadiriya, Chistiya and Suhrawardiya, are considered as the four main Silsila's of the Ahl as-Sunnah wa'l Jama'at.
The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Hadrat Abu Bakr as-Siddiq radi Allahu ta'ala anhu to the time of Hadrat Bayazid al-Bistami radi Allahu ta'ala anhu it was called as-Siddiqiyya. From the time of Bayazid al-Bistami [d.261H] radi Allahu ta'ala anhu to the time of Sayyadina Abdul Khaliq al-Ghujdawani [d.575H] radi Allahu anhu it was called at-Tayfuriyya. From the time of Sayyadina 'Abdul Khaliq al-Ghujdawani radi Allahu ta'ala anhu to the time of Hadrat Shah Naqshband radi Allahu ta'ala anhu it was called the Khwajaganiyya.
From the time of Hadrat Shah Naqshband [d.791H] radi Allahu ta'ala anhu through the time of Sayyadina Ubaidullah al-Ahrar radi Allahu ta'ala anhu and Sayyidina Ahmad Faruqi [d.1034H] radi Allahu ta'ala anhu, it was called Naqshbandiyya. Naqshbandiyya means to "tie the Naqsh very well." The Naqsh is the perfect engraving of Allah's Name in the heart of the murid [disciple]. From the time of Sayyadina Ahmad al-Faruqi [d.1034H] radi Allahu anhu to the time of Shaykh Khalid al-Baghdadi [d.1242H] radi Allahu anhu it was called Naqshbandi-Mujaddidiyya. From the time of Sayyidina Khalid al-Baghdadi [d.1242H] radi Allahu anhu until the time of Sayyadina Shaykh Ismail Shirwani radi Allahu anhu it was called the Naqshbandiyya-Khalidiyya.


Qadiriyyah:


Qadiriyyah (also transliterated Kadri, Elkadry, Kadray, Qadiri or Qadri), is one of the oldest Sufi tariqas. It derives its name from Abdul-Qadir Gilani (radi Allah anhu) (also transliterated as "Jil lani" or "Jailani" and "Jilali" in the Maghreb) AH 470 (1077-1166), a native of the Iranian province of Gilan. In 1134 he was made principal of a Sunni Hanbalite school in Baghdad.
His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Gauth al Azam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism.
The Order is the most widespread of the Sufi Orders in the Islamic world and can be found in Afghanistan, India, Bangladesh, Pakistan, Turkey, the Balkans, China, as well as much of the East and West Africa, like Morocco.[citation needed]
There are even small groups in Europe and the Americas. The famous traveller and writer Isabelle Eberhardt also belonged to the Qadiri order.




Chishtiya:


The Chishti Order is a Sufi order within the mystic branches of Islam which was founded in Chisht, a small town near Herat, about 930 C.E. and continues to this day. The Chishti Order is known for its emphasis on love, tolerance, and openness.
The order was founded by Abu Ishaq Shami (radi Allah anhu) (“the Syrian”) who belonged to Syria introduced the ideas Sufism in the town of Chisht, some 95 miles east of Herat in present-day western Afghanistan. Before returning to Syria Hazrat Shami(radi Allah anhu) initiated, trained and deputized the son of the local Aamir, Abu Ahmad Abdal (radi Allah anhu) (d. 966). Under the leadership of Abu Ahmad’s (radi Allah anhu) descendants, the Chishtiya as they are also known, flourished as a regional mystical order.
The most famous of the Chishti saints is Hazrat Moinuddin Chishti (radi Allah anhu) (popularly known as Gharib Nawaz meaning 'Benefactor of the Poor') who settled in Ajmer, India. He oversaw the growth of the order in the 13th century as Islamic religious laws were canonized. Other famous saints of the Chishti Order are Qutbuddin Bakhtiar Kaki (rehmatullah alaih) , Fariduddin Ganjshakar(rehmatullah alaih), Nizamuddin Auliya(rehmatullah alaih), Alauddin Ali Ahmed Sabir Kalyari(rehmatullah alaih), Mohammed Badesha Qadri(rehmatullah alaih), and Ashraf Jahangir Semnani(rehmatullah alaih).
The silsila sabiriiya, Nizamiya and Ashrafiya is the branch of Chistiya Silsila.
Chishti master Hazrat Inayat Khan (rehmatullah alaih) (1882–1927) was the first to bring the Sufi path to the West, arriving in America in 1910 and later settling near Paris, France. His approach exemplified the tolerance and openness of the Chishti Order, following a custom began by Hazrat Moinuddin Chishti (rehmatullah alaih) of initiating and training disciples regardless of religious affiliation and which continued through Nizamuddin Auliya (rehmatullah alaih) and Shaykh ul-Masha”ikh Kalimullah Jehanabadi (rehmatullah alaih) (d. 1720). All his teaching was given in English, and 12 volumes of his discourses on topics related to the spiritual path are still available from American, European, and Indian sources. Initiates of his form of Sufi practice now number in the several thousands all over the world.
A number of Chishti family members are now living in Pakpattan and Bahawal Nagar, North of Punjab, Pakistan.

Qalandariyah:


Qalandar is a title given to Sufi mystics,

The Qalandariyah, Qalandaris or "kalandars" are wanderering Sufi dervishes. The term covers a variety of sects, not centrally organized. One was founded by Qalandar Yusuf al-Andalusi of Andalusia, Spain.
Starting in the early 12th century, the movement gained popularity in Greater Khorasan and neighbouring regions. The first references are found in 11th century prose text Qalandarname (The Tale of the Kalandar) attributed to Ansari Harawi. The term Qalandariyyat (the Qalandar condition) appears to be first applied by Sanai Ghaznavi (d 1131) in seminal poetic works where diverse practices are described. Particular to the qalandar genre of poetry are terms that refer to gambling, games, intoxicants and Nazar ila'l-murd - themes commonly referred to as kufriyyat or kharabat.
The term remains in popular culture. Sufi qawwali singers the Sabri brothers and international Qawwali star Nustrat Fateh Ali Khan favoured the chant dam a dam masta qalandar (Oh go, go, crazy Qalandar!),

Some famous Sufis called Qalandar include Dada Hayat Qalandar, Hazrat Lal Shahbaz Qalander and Bu Ali Shah Qalandar, Hazrat Zhul Al Nun Misri, Rabia Basri Qalandar.
Today, the term qalanders in South Asia often refers to roaming Muslim teachers who may be spiritually associated with the above mentioned saints.



Rifaiya:


The Founder of this silsila is Hazrath Syedna Ahmed Kabir Rifayee Razi Allahu Taala Anhu
His full name was Abdul Abbas Mohiuddin Syed Ahmed Kabir Rifayee (Razi Allahu Taala anhu). One of his forefather's name was 'Rifaah' and so he became very popular with the name of Rifayee. Having born as 15th descendant of Hazrath Syedna Imam Hussain Razi Allahu Taala anhu, he was called 'Hussaini'. He belonged to the 'Shaafayee' Maslak. Even before his birth itself Huzur Akram Sallallahu Alaih Wasallam prophesied about him to his maternal uncle Hazrath Baz'as'hab Mansoor Bataahi (R.A.). He asked him to name the boy Ahmed. He said that he would be the leader of saints (Auliya Allah) and advised him to send the boy to Shaik Ali Qadiri Wasthi (R.A.) for education and training.

The order has a marked presence in Syria and Egypt and plays a noticeable role in Kosovo and Albania. The Rifa'i Tariqa has a notable tendency to blend worship styles or ideas with those of other orders that predominate in the local area. For example, the group established by Ken'an Rifa'i in Istanbul reflects elements of the Mevlevi Order, while more rural Turkish Rifa'is have sometimes absorbed significant influence from the Alevi/Bektashi tradition.
The order spread into Anatolia during the 14th and 15th Centuries and ibn Battuta makes note of Rifa'i 'tekkes' in central Anatolia. The order however, began to make ground in Turkey during the 17th to 19th centuries when tekkes began to be found in Istanbul the imperial capital of the Ottoman Empire, from here the order spread into the Balkans (especially Bosnia (where they are still present), modern day Albania and Kosovo. During the reign of Sultan Abdul Hamid II the Rifa'i order gained even more popularity in Istanbul ranking alongside the Khalwati, Qadiri and Naqshbandi orders as 'orthodox' Sufi orders.

Current manifestations of the order in the United States include the tekkes (lodges) in Staten Island and Toronto that were under the guidance of the late Shaykh Xhemali Shehu (d.2004) of Prizren, Kosovo. Each of these orders is ultimately Turkish in origin.

Suhrawardiyya:


Suhrawardiyya is the name of a Sufi order founded by Iranian Sufi Diya al-din Abu 'n-Najib as-Suhrawardi (RA) (1097 – 1168).

He was a murid of Ahmad al-Ghazali(RA), who was a brother of Imam Abu Hamid al-Ghazali.c. 545 A.H. he was teaching Shafi'i fiqh at Al-Nizamiyya of Baghdad Academy. His surviving work is called Kitab Adab Al-Muridin.

Many Sufis from all over the Islamic world joined the order under the founder's nephew Hazrat Shihab ad-din Abu Hafs 'Umar(RA) (1145-1234), who was sent as emissary to the court of Khwarezm Shah in Bukhara by the Khalifa in Baghdad. His son is buried in Tashkent. Later the Order spread into India through Hazrat Jalaluddin Surkh-Posh Bukhari(RA) and Hazrat Baha-ud-din Zakariya(RA).

The principal role in the formation of a conservative ‘new piety’ and in the initiation of urban commercial and vocational groups into mysticism was played by the Suhrawardiyya silsila. Suhrawardiyya originated in Iraq but succeeded only in India to take shape as a fraternity with its infrastructure, internal hierarchy of members and cloisters and a single centre in Multan and Uchch. The Suhrawardiyya is a strictly Sunni order, guided by Shafi`i madhab. The Suhrawardiyya trace their spiritual genealogy to Hazrat Ali ibn Abi Talib (A.S.)through Junayd Baghdadi and al-Ghazali(RDA).

Shaikh Shihab ad-din Abu Hafs Umar al-Suhrawardi(RA), took recourse to active life, renounced reclusion and excessive fasting, maintained close contacts with the authorities, and undertook diplomatic missions and political settlement of conflicts. His luxurious cloister in Baghdad, with gardens and bath houses, was specially built for him by Caliph an-Nasir, on whose behalf Abu Hafs travelled as an ambassador to the Ayyubid Sultan Malik al-Adil I of Egypt, to Khwarezm-Shah Muhammad of Bukhara and to Kaiqubad I, the Seljuk ruler of Konya.

Shaikh Abu Hafs Umar al-Suhrawardi(RDA), the author of “Awarif al-Ma’arif”, directed his disciples Hazrat Jalaluddin Surkh-Posh Bukhari & Shaikh Baha-ud-din Zakariya of Multan (1182-1262 AD) to make Multan the center of his activity. Iltutmish appointed him as "Shaikhul Islam" after the invasion of Multan and topple its ruler, Qabacha. During the Mongol invasion he became the peace negotiotor between invaders and muslim army.

Another Suharwardi, Hazrat Fakharuddin Iraqi (RA) buried at Konya, Turkey, received formal initiation into the Sufi way under Shaykh Baha'uddin Zakariya (RA), Hazrat Fakharuddin Iraqi (RA) lived in Multan for 25 years as one of the Suhrawardis, composing poetry. As Shaykh Baha'uddin(RA) was dying, he named Hazrat Fakhruddin 'Iraqi (RA ) to be his successor.

When it became known that Hazrat Fakharuddin Iraqi (RA) had been named head of the Suhrawardi Order, some in the order became jealous and denounced him to the Sultan who sought to have 'Iraqi arrested.

Hazrat Fakharuddin Iraqi (RA) fled the area with a few close companions, and they eventually made their way to Makkah and Medina. Later they moved north to Konya in Turkey. This was Konya at the time of Rumi. 'Iraqi often listened to Rumi teach and recite poetry, and later attended Rumi's funeral.

Although Hazrat Fakharuddin Iraqi (RA) was nominally the head (in exile) of a large and respected Sufi order, he humbly became the disciple of another Sufi master—Hazrat Sadruddin Qunawi(RA), who also lived in Konya at the time. Hazrat Sadruddin Qunawi(RA) was the son-in-law of the recently deceased Sufi philosopher Shaikh Ibn 'Arabi(RA). Although less known in the West today Hazrat Sadruddin Qunawi(RA) was perhaps the pre-eminent Sufi teacher in Konya at the time, even better known than his neighbor Rumi.

Hazrat Fakharuddin Iraqi (RA) was deeply devoted Hazrat Sadruddin Qunawi(RA) and to the teachings of Ibn 'Arabi(RA). It was a series of speeches Hazrat Sadruddin Qunawi(RA) delivered on the esoteric meaning of Ibn 'Arabi's great works that inspired Hazrat Fakharuddin Iraqi (RA) to compose his own masterpiece of commentary and poetry named the Lama'at or Divine Flashes.

When Fakhruddin 'Iraqi died he was buried near Ibn 'Arabi's (RA)tomb.

Baha-ud-din Zakariya’s(RA) successor then was his son Shaikh Sadruddin ‘Arif(RA). His disciple, Amir Husayn(RA)., the author of “Zad- al-Musafirin”, wrote several works on the doctrine Wahdat al-Wujud. Shaikh Arif’s(RA). son and caliph, Shaikh Ruknuddin (RA). was highly respected by the Delhi Sultans from ‘Alauddin Khilji to Muhammad Ibn Tughlaq.

After the death of Shaikh Ruknuddin(RA) the Suhrawardiyya silsila declined in Multan but became popular in other provinces like Uch, Gujarat, Punjab, Kashmir and even Delhi. Suharawardiyya order of Sufism became popular in Bengal (Contemporary Relevance of Sufism, 1993, published by Indian Council for Cultural relations).

It was popularised and revitalized by Hazrat Jalaluddin Surkh-Posh Bukhari(RA) known as Makhdum Jahaniyan, the world traveler. He was puritan and strongly objected the Hindu influences to Muslim social and religious practices.

Another contemporary mystic who is worthy of mention was Shaikh Sharfuddin Yahya Manairi (RA). (d. 1380 AD). He belonged to the Firdausia order, a branch of Suhrawardiyya. He compiled several books, i.e. “Fawaid al-Muridin”, “Irshadat al-Talibin”,”Rahat al-Qulub”, etc

Owaisiya:


Owaisiya is the name of a Sufi order founded by Hazrat Owais Qarni (radi Allah anhu)

Hazrat Owais Qarni(radi Allah anhu) was born in the village of "Qaran" in Yemen. River "showor" flowed through the city of Zubaida.
The family was so poor that there was no money to send him to Maktab or a teacher. The miracle here is that Hazrat Rasule Karim (sal lal laho tala alaihi wasalam) became the spiritual guardian of this child and though they never met, Hazrat Rasullullah (sal lal laho tala alaihi wasalam) guided him at all times - such was their bondage. This is the reason why Rasullullah (sal lal laho tala alaihi wasalam) would often look toward Yemen, and say : "I am getting the beautiful fragrance Allah's blessings in the breeze. It is for Owais Qarni." Hazrat Owais Qarni (radi Allah anhu) could never meet Rasullullah (sal lal laho tala alaihi wasalam), primarily because he used to take care of his sick mother. She would not allow him to go anywhere. After the battle of Uhud, when Hazrat Owais Qarni (radi Allah anhu) came to know that the Prophet had lost a few teeth during the encounter, he broke all his teeth one by one till none was left - as he did not know exactly how many or which ones were lost by the prophet (sal lal laho tala alaihi wasalam). Such was the bondage of divine love between the two men, who never met each other. Once he went to Madina but failed to meet his most loved guardian. It is on record that on that day the Prophet (sal lal laho tala alaihi wasalam) suddenly left home to say prayers in the mosque, leaving hurried instructions that a great saint was coming to visit him shortly and that it was predestined that they shall never meet in this world Hazrat Owais Qarni (radi Allah anhu) knocked the Prophet's door minutes after the Prophet had left. When he was told that the Prophet had just left for a nearby mosque, he only smiled, cried for a while and then left. Years after the Prophet's demise, on repeated requests from Khalifa Hazrat Umar (radi Allah anhu), Hazrat Owais Qarni (radi Allah anhu) visited Madina where his most admired lay buried. He asked Umar (radi Allah anhu) to come just outside the border of Madina to meet him. Umar (radi Allah anhu) did what the great saint had bid, but asked why he ordered him to meet him outside Madina? Owais Qarni (radi Allah anhu) said, "Omar, how can you walk so close over the soil under which lay buried the body of Muhammad (sal lal laho tala alaihi wasalam) I cannot even set my foot on the city where he lies buried." Such was the depth of his love for the Prophet (sal lal laho tala alaihi wasalam). At last, only after the passing away of his mother, he could pay respects to Rasullullah's (sal lal laho tala alaihi wasalam) holy grave. Such was pre-ordained for the greatest lover of Allah and his Prophet (sal lal laho tala alaihi wasalam). But it illustrated the pedestal of mothers. Serving them would take precedence over visiting even the Prophet(sal lal laho tala alaihi wasalam).Hazrat Owais Qarni(radi Allah anhu) used to avoid meeting people who called on him, observing that the Day of Judgement was near and he could not afford to waste his time in earthly gossips.Qarni taught := He who recognises God as a friend makes friendship with no other creature= Consider the Quran like Khidr, thy guide, in the path and never forget death. Pray regularly and always.= Remember night is meant for worship not sleep.
The Prophet Salla Allahu 'alayhi wa Sallam told on the day of judgment that Allah will create 70,000 angels same as Owaise of Qarni Radi Allahu anhuand when Owaise of Qarni Radi Allahu anhu will come there in between them and will proceed to the heaven, no one will recognize him except Allah, because in the world he used to worship away from the mankind and so he will be kept away from the mankind on the day of judgment.
In his last days he met Ali Ibn Taleb alayhis 'salam and participated in the war of Seffin and was martyred there. There is a group of people who consider themselves as Owaisia. For them there is no need of teacher and they do not have any source with them like Owaise of Qarni Radi Allahu anhu, but they are on the right path of religion due to the Grace of Allah.
His Radi Allahu anhu grave is in a small village of Yemen, which is far away from capital Sana.

Biography of Hazrat Khawaja Moin Uddin Chisti Gareeb Nawaz (R.A)

Hazrath Khawaja Moin Uddin Chisti Gareeb Nawaz (R.A):

Hazrat Khwaja Moinuddin Hasan Chishty (R.A) : was one of the descendants of the illustrious family of Hazrat Ali, the son-in-law and cousin of the Holy Prophet Mohammed (S.A.W). His father Syed Ghayasuddin Hasan(R.A) was a very pious personality. His mother, Syeda Bibi Ummalwara alias Bibi Mahe-Noor, was the daughter of Syed Daud. While Hazrat Khwaja Moinuddin's paternal genealogy is traced from Hazrat Imam Husain, the younger son of Hazat Ali Karam-Allah Wajahu, his maternal genealogy is traced from Hazrat Imam Hasan, the elder son of Hazrat Ali.

Paternal geneology : 

Khwaja Moinuddm Hasan Chishti son of Khwaja Syed Ghyasuddin Hasan son of Syed Ahmed Hasan Sanjari son of Syed Husain Ahmed son of Hazrat Najmuddin Tahir son of Syed Khwaja Abdul Aziz Husain son of Syed Imam Mohammed Mehdi son of Syed Imam Hasan Askari son of Imam All Naqi son of Syed Imam Mohammed Taqi son of Imam Ah Musi Raza son of Imam Musi Kazim Raza son of Imam Mohammed Jafar Sadiq son of Imam Mohammed Baqar son of Hazrat Syed Imam Zain-ul Abideen son of Syed-us-Shohada Syed Imam Husain son of Hazrat Ali Karam-Allah-Wajahu son-in-law of the Holy Prophet Mohammed.

Maternal genealogy :

 Syeda Bibi Mah-e-Noor daughter of Syed Daud son of Hazrat Abdulla son of Syed Zahid son of Syed Moons son of Syed Daud-I son of Syedna Moosa son of Syedna Abdulla Mahaz son of Syedna Hasan Musa son of Syedna Hazrat Imam Hasan son of Syedna Hazrat Ali Karam-Allah Wajahu son in law of the holy prophet.

KHWAJA SAHAB'S RELATIONSHIP WITH HAZRAT GHOUSUL AZAM (R.A.)

The two are related to each other by blood. Khwaja Gharib Nawaz and Hazrat Ghous Pak are maternal cousins.One more relation is that Hazrat Shaikh Mohiuddin Abdul Qadar Jilani (Ghousul Azam) is a maternal uncle of Hazrat Khwaja Gharib Nawaz (R.A.). Hazrat Shaikh Mohiuddin Abdul Qadar Jilani is the grandson of Hazrat Abdulla al Hambli. On the other side, the mother of Hazrat Khwaja Sahib, Hazrat Bibi Mahey Noor, is the grand daughter of Hazrat Abdulla-al-Hambli.Thus, the mother of Hazrat Khwaja Moinuddin Hassan Chishty(R.A) is a cousin of Hazrat Ghous Pak (R.A.)


BIRTH & EARLY LIFE :

Hazrat Khwaja Moinuddin Hasan Chishty was born (536 A-H.) at Chisht in Sistan, which was also known as; Sajistan, East Persia, the peace of Muslim world was horribly disturbed. Sistan and its surrounding lands were experiencing unprecedented bloodshed and plunder at the hands of barbarous Tartars and other rebels. These intruders had taken advantage of the weak government of Sultan Sanjar, an account of which has appeared in the preceding pages. The life and honour of the people were in constant danger. The wild Tartars had completely destroyed the flower of the Muslim nation. They outraged humanity practically in all the centres of the 600-year old Muslim civilisation and culture.

Migration and life in Neshapur:

Due to these intermittent political disturbances in Sistan,Hazrat Khwaja Ghiyasuddin Hasan(father of Khwaja sahab), one day decided to pack up and leave Sistan for a safer place. He migrated with his family to Neshapur, the Capital city, which was one of the most flourishing cities in those days. It was a great centre of intellectual and economic activities and possessed the famous "Nizamia" university with a precious library that contained a rare collection of Oriental literature. There lived learned Ulema and reputed Sufis who imparted knowledge in moral and spiritual enlightenment to scholars drawn from far and near. There lived physicians and artists of rare qualifications.There were rich gardens and canals with flourishing agricultural fields. One of the suburbs was called Rewand which was famous for its grape orchards.It is recorded that Hazrat Khwaja Ghyasuddin Hasan(R.A) bought an orchard with a windmill in this vicinity to settle down for a peaceful life.

No peace of mind: "Man proposes but God disposes". 

The peace in search of which Hazrat Khwaja Ghiyasuddin Hasan(R.A) had migrated to Neshapur was not to be had even in this great city. Here too the people were hanging in a terrible suspense between life and death. The brave Sultan Sanjar had been fighting the Tartars at the borders to check them for along time without Success. Due to his prolonged absence from the capital his administrative machinery was showing signs of disintegration. Internally, the Fidayees of the 'Qarmti and 'Baatini' sects (one of whose members had already murdered the able Wazeer Nizamul Mulk) had also come out of their hide-outs and were roaming about the country unabated, spreading wild fire of rebellion all round. These armed hordes were busy in wholesale plunder and massacre of the innocent people.
These awe-inspiring events had a very deep impression on the mind of the Hazrat Khwaja Moinuddin Hasan Chishty(R.A) who was watching the whole barbarous drama objectively at his impressionable young age.

The 'Qarmti' and 'Baatani' intriguers had carried centuries' old grudge against the Hanafi Muslims who held both temporal and spiritual powers in succession for more than 500 years after the Holy Prophet (S.A.W). Although it was an age-old grudge but, as Islamic history shows, they utterly failed in all their designs to destory their rivals. Islam has survived many vicissitudes of history and Quran has promised its survival up to the last Day-of-Judgment.

Demise of parents:
Gharib Nawaz again saw all this ghastly drama at his early age. But this was not all for him. Just at this time he lost his dear father (551 A-H.) and the worst part of it was that he had already lost his dear mother too. Khwaja Sahab,was now left all alone to look after himself in a world full of hate, murder and greed. Although, by virtue of legacy, he had enough material resources to sustain himself in his traditional standard of life, but the sack of Neshapur coupled with the death of his dear parents plunged him into deep thinking. At times he was overwhelmed with grief and saw a very vague picture of this terrible world though he bore it out with courage and exemplary forbearance. He was a hardworking youth and looked after his orchard personally, trimming and watering the plants with his own hands.

Yet another sack:
Hardly a year had passed after the sad death of Hazrat Khwaja Moinuddin's father, when the mischievous Tartars once more ransacked Khorasan and repeated the same bloody drama of murder, arson and loot. This time Sultan Mahmood, one of the brothers of Sultan Sanjar, came forward to check the invaders but he too failed to rout them. Neshapur was again the scene of the same ghastly tragedies which our pen shivers to describe. And once more Khwaja sahab was overwhelmingly dismayed to see these scenes of terrible devastation. He often plunged himself into deeper thoughts about these ugly events in order to try to come to some definite conclusion about his own future course of life. The thought of helping the helpless humanity against all such persistent pillage always tormented his tender heart. Yet he could not come to any definite conclusion.

Destined for a Sacred Mission:
As helpless human beings, we can never understand the will of the Almighty God. Should we surmise that by exhibiting these tragedies perhaps God Almighty meant to show Khwaja sahab the sins of this wretched world in order to prepare him for a mighty divine mission of reform and peace for the mankind? As it will be seen later on, the Almighty did mean this for which He enlightened the mind of the young Khwaja sahab quite unexpectedly. How he was equipped providentially for this great and sacred mission, and what a wonderful role he was destined to play in India, will be seen in the following pages. Whenever injustice, oppression and greed reigned supreme in this world. God has always been merciful to mankind by sending His saviours to fight the Satanic forces and put the people on the path of righteousness and mutual love.

Hazrat Khwaja Moinuddin Hasan Chishty (R.A) used to ponder, for hours together, over the ugly scenes of the ghastly massacre in Khorasan which he had been witnessing with great pain for several years ever since his younger days. With these tragic impressions, his interest in worldly life and pleasures was diminishing fast. Inwardly he was very much worried and longed to be away from such a mad world if he could manage to see a way out

Every-day no where in the world at any Astana such a large number of functions and ceremonies is performed as at the Holy Astana of Hazrat Khwaja Gharib Nawaz and that too, in a highly traditional way and strictly in accordance with the Chishtia precepts. These spiritual programmes are the source of earning, the blessings, pleasure and confidence of the Holy Saint and have proved beneficial for attainment of high spiritual ecstasy and bliss. Though these functions are performed by Khadims, yet, they have been attended by devotees for their own benefit. Therefore, devotees in large number attend these functions and receive the blessings of the Holy Khwaja and feel enlightened. If these functions are attended with piety and devotion all the prayers which are made at those timings are sure to be granted.   The detailed description of these functions is given below. The daily functions and ceremonies which are observed round the clock with great punctually of time begin from early in the morning and continue till late in the evening, are as under :

About an hour before the 'Salat' of Fajar, Khadims of Khwaja Sahib gather in Begami Dalan with great respect & devotion. This Dalan is towards the East of the tomb and in this Dalan is the main entrance of the Mazar. At the fixed appropriate time all the Khadims stand near the 'Door' entrance. The devotees also follow them and stand with them in a highly honoured manner. One of the Khadims recites 'AZAN', As soon as the Azan ends, the Kalid Bardar opens the lock and then the door. Through this entrance the Khadis enter into the tomb and stand in between the main entrance and a small door which is still closed. Before opening this small door the Kalid Bardar sends Darood and Salam to the Holy Prophet and his descendants and to Huzoor Gharib Nawaz. After this the small door is opended and Khadims enter into the tomb.     After entering into the tomb, they make themselves ready for 'Khidmat'. Some of the stand round the first enceinte of the azar (Grave) some enter in between the space of two enceintes and some enter in between the space of the Holy Mazar and the second enceinte. Now, they remove the flowers and chadar from Mazar, clean the Mazar and its surroundings, offer new chadar and fresh flowers. As soon as this particular ceremony ends, the Khadims standing in between the two ancients and outside the second enceinte start cleaning the floor with 'Farasha' (it is an special dust remover made of Peacock feathers).     During this ceremony devotees are not permitted to enter the tomb. For them the southern door of the tomb is opened from where they are allowed to enter into the tomb and sit silently in the open space near the tomb of Hazrat Bibi Hafiza Jamal daughter of Khwaja Gharib Nawaz.       When the Khadis finish with the ceremony of Khidmat inside the tomb, then only the devotees are allowed to enter into to the tomb and perform Ziarat of the Mazaar.     This ceremony ends before the call of Azaan for Salat of Fajar. This time is important for offering prayers. Prayers made at this time are sure to be granted. KHIDMAT AFTER THE ZOHAR PRAYER : Daily after an hour of Zohar prayer generally at 3 P.M. another ceremony which is also known as Khidmat is performed. At this time, though the doors of the tomb are closed, yet, the southern door, though apparently remains closed, is used for entrance into the tomb.     At the time of this ceremony, devotees are permitted to enter the tomb, they are allowed to keep standing silently in between the space of the walls of the tomb and the enceinte of the Mazar.     At this time in presence of the devotees, after removal of the already presented flowers, chadar, sandal. Atar, Kewara and rose water is presented on the Holy grave.     Khadims who perform this ceremony offer prayers loudly for devotes, after the end of prayers fresh flowers are presented on the Mazar, if needed, the chadar is also changed, After that the floor of the tomb is cleaned in the traditional way. Ladies are not permitted to enter the tomb during the entire period of this ceremony. LIGHTNING OR DANKA : Every day about 20 minutes before Maghrib prayer the ceremony of lighting is held. The way in which this ceremony is performed is that some Khadis bring candles (specially prepared for this purpose) in their hands fro a Hujra (cell or room) near Choti Deg. As soon as from Choti Deg they start moving towards the Holy Tomb drums are beaten. All the people present in Dargah premises start gathering inside the tomb, those who can not enter the tomb stand outside on either side of the main-entrance in the Begami Dalan.     At this time too, ladies are not permitted to enter into the tomb.     Khadims after touching the candles with the heads of the devotees who keep standing on either side of the way reach inside the tombs with prayers of blessing for devotees on their lips. They place those candles in the lamps. The unlighted candles are now lighted. The lamps in which the candles are placed are four in number.     The Khadims hold those lamps in their hands and keep them above their heads. One of them recite some Persian verses in the glory of the Holy Saint. With the end of those verses the people dispurse and the lamps are placed in four corners of the Holy Tomb.     In the local language this ceremony is called 'Danka'. KADKA : This last ceremony of the day is popularly known as 'Kadka' and is performed in highly significant and traditional way. This is held after about 1 ½ hour of Isha prayer. After this ceremony the door of the main entrance into the Holy tomb is closed and locked.     According to the old tradition, about 20 minutes before closing the main entrance of the Holy Tomb, at a time when about one fifth part of the night had passed, a person loudly calls to ring five and with his voice the clock sounds five times. The Khadims ready to perform this function request the devotees to vacate the tomb, the devotees come out of the tomb and stand on either side of the entrance in a queue. The Khadims then close the other doors from inside and make a search inside the entire tomb to see that there is now no one inside the tomb. After that they start their usual service, at least three Khadis join in this service. They clean the surroundings of the azar in the same way as they do in the morning and evening Khidmat. They come out of the tomb one by one with the sand and dust of the floor kept in a fine cloth and keep the same in a shelf inside Sandal-Masjid.       When the third and the last Khadim comes out, a person duly appointed, again calls in a loud voice to ring six bells. The bell sounds six times. As soon as the voice of the sixth bell sounds, the Qawal, who stands there ready, start to sing a special song in some old Indian language which is called Kadka. As soon as the last verse of the Kadka is recited, the main entrance of the tomb is closed and locked. The Khadim on duty keeps the key with him and also keeps a watch round the tomb throughout the night. It’s a complete recital of the Holy Quran which takes place   every day at Jama Masjid and Alamgir Masjid. WEEKLY FUNCTION On every Thursday after Isha prayer Mehfil-e-Jumerat is organised inside Ahata-e-Noor opposite Begami Dalan. This program starts with 'Zikr' proceeded with Qawali and ends with Fateha. People in large number attend this programme. This programme continues till the main entrance of the tomb is closed. MONTHLY FUNCTION  FATEHA CHHATTI SHARIF On every sixth of Lunar Month the famous and highly inspiring programmes of Fateha Chhatti Sharif is celebrated within Ahata-e-Noor in front of Begami Dalan. This was founded by the ancestors of Syed Akhtar Moini and Syed Khalid Moini Khadi of Khwaja Sahib. It has become very popular. Those who attend this function realise its solemnity and sanctity and also the benefit which they receive. This program which has its own blessings starts from about 8.30 A.M. in the morning and continues about an hour without any programme of Qawali.     The programme beings with recitation of Quran proceeded with recitation of Shijra (spiritual genealogy of Khwaja Saheb) and then with 'SALAM' and ends with Fateha.     Syed Khalid Moini or his younger brother Syed Tariq Moini recites the Shijra and Salam in a highly impressive voice.     In the evening in every home of the Khadims this Fateha is organised and prayers are offered for the well being of the devotees. FATEHA OF HAZART GHOUSUL AZAM PIRAN -E- PIR : On every 11th of the Lunar Month the famous programme, popularly known as Fateha Giarahween Sharif is held. This programme is observed in the home of every Khadim as well as at the Chilla of Piran-e-Piron a Hilly towards south of Dargah Khwaja Saheb. FATEHA OF HAZART Khwaja QUTUBUDDIN : On every 14th of Islamic month Fateha of Hazrat Khwaja Qutubuddin Bakhtiar-kaki, the first spiritual successor, of Khwaja Sahib whose holy Tombi sat Mahroli-Delhi, is performed between Asar and Maghrib prayer at his own Chilla which is situated at the bank of Ana-Sagar Lake. ANNUAL FUNCTION : Throughout the year, several religious, spiritual and historical programmes are organised and observed at the Holy Astana of Hazrat Khwaja Gharib Nawaz at a large and magnificent scale. These programmes are performed in accordance with Islamic Calendar and are detailed below : MOHAIR CEREMONIES : According to the Islamic Calendar the new year commences from 1st of Moharram. This month is known as Moharra-ul-Haram but the new year day is not celebrated in a customary………………….. ANNUAL URS OF HAZRAT KHWAJA QUTUBUDDIN-BAKHTIAR   KAKI : On 14th of this month, the Annual Us of Hazrat Khwaja Qutbuddin Bakhtiar Kaki, first spiritual successor of Hazrat Khwaja Gharib Nawaz is celebrated at his Chilla situated at Daulat Bagh near Ana agar Lake. Fateha is offered in every home of Khadims. RABI-UL-AKHIR : In this month the only programme which is known as 'Fateha Giarahwin Sharif' is observed on 11th day of the month. Lectures on life and teachings of Hazrat Ghonsul Azam Piran-e-Pir are delivered and tributes are paid to him. JAMA-DI-UL-AKHIR : The death anniversary of Amirul Momeneen Hazrat Syedna AbuBakr siddique, the first successor of the Holy Prophet of Islamic observed at a large scale. Lectures are delivered on his services and sacrifices which he rendered for making the foundation of Islam more and more strong. Urns of Hazrat Shah Mada is also celebrated on 14th of this month from 25th of this month begins the celebrations of the Annual Urs of Hazrat Khwaja Gharib Nawaz. RAJAB : Urs of Hazrat Khwaja Gharib Nawaz is celebrated fro 1st Rajab to 9th Rajab. URS OF HAZRAT HUSAMMUDIN JIGAR SOKHTA : The annual Urs of Hazrat KhwajaHusauddin the grand son of Hazrat Khwaja Gharib Nawaz is celebrated on 14th of this month by Khadims of Khwaja Sahib at Saber where his Dargah is situated (a place about 90 K.M. from Ajmer). URS OF BIBI HAFIZA JAMAL : The annul Urs of Hazrat Bibi Hafiza Jamal, the daughter of Hazrat Khwaja Gharib Nawaz is celebrated on 19th of this month. URS OF HAZRAT KHWAJA FAKHRUDDIN GURDEZI : The annual Urs of Hazrat Khwaja Fakhruddin Gurdezi, the ancestor of Syedzada Khadis, who is lying buried near Khwaja Sahibis Begami Dalanonthe right side of the main entrance of the tomb is celebrated on 25th of this month. MIRAJ-UN-NABI : On 26th of this month after Isha prayers, a grand function in memory of the greatest event of human history, the 'Miraj is held. Lectures are delivered and after lectures all the people keep themselves busy in prayer throughout the night. SHABAN : ANNUAL URS OF HAZRAT KHWAJA FAKHRUDDIN : Hazrat Khwaja Fakhruddin is the eldest son of Hazrat Khwaja Gharib Nawaz. He spend his life in prayers and mediation at village 'Sarwar' about 60 k.m. from Ajmer and breathed his last in the same village. His annual Urs is celebrated from 3rd to 9thShaban. The Khadims of Hazrat Khwaja Sahib celebrate this Urs at his tomb at Sarwar, all the ceremonies of Urs including 'langar' are organised by Anjuman Moinia Fakhria Chistia Khudam Khwaja Sahib Syed Zadgan. SHAB-E-BARAT : The function of Shab-e-Barat is observed in the purely religious tradition as it is observed by the entire Muslim world. RAMZAN : The sacred month of Ramzan has its own blessings. Muslim all over the world observe fast, become strict in performance of prayers and devote most of the time in recitation of the Quran and in additional prayers. They also perform acts like payment of charity, feeding of poor and giving of alms. No doubt that every Muslim knows the religious importance of this month, but the Muslim world is not aware of the most important events of Islamic History which took place during this Holy month, as such except at Ajmer no where the functions in memory of those events are held. The details and importance of those functions is given here. 2nd OF RAMZAN : The annual anniversary of Khatoon-e-Jannat Hazrat Bibi Fateha the youngest daughter of the Prophet of Islam and the mother of Hazrat Imam Hasan and Hazrat Imam Husain is observed at the Holy Astana of Hazrat Khwaja Gharib Nawaz in a highly dignified way. Lectures are also delivered on her high spiritual status and her sacrifices for Islam. 17th RAMZAM (BATTLE OF BADR) : 17th Ramzan is the most memorable day of Islamic History. It is the day when the first war between the Islamic forces who were in small number, was fought against the large and a strong army of the 'infidels of Makka. It was the first battle of Righteous under the leadership of the Prophet of Islam against the infidels in which the Rightous came out victorious in a highly miraculous way. In memory, of the first war of its kind ever fought on this earth for establishment of justice, truth and righteousness by Muslims against the strong and well armed forces of wrong doers, cruel and barbarous people, who could not think of defeat, but faced a shameful defeat at the hands of armless people is celebrated at the Dargah of Hazrat Khwaja Gharib Nawaz on a large scale. Lectures are delivered and prayers are offered throughout the night. The author himself delivers lectures on this great Historical event in Juma Masjid after Isha prayer every year. 19th OF RAMZAN CONQUEST OF MARKET : In the Holy of Ramzan, the 19th day highly memorable day of the Islamic History. This is the day when Islamic forces conquered Makka , Where therein is the House of Allah, without any blood shed. This conquest resulted into the conquest of the heart and soul of the people of Arabia. It made easy for the people of Arabia to understand the truth of Islam. They all without any force, far or compulsion, accepted Islam and became the leader of all the Nations of the world. The conquest of Makka made the foundation of Islam very strong and opened the door of thousands of other types of victories. This conquest also brought a evolution in human moral and conduct and conquest other human virtues. Therefore, in memory of this illustrious and distinguished vent many programmes are organised at the Dargah of Ajmer at a large scale. 21st RAMZAN : THE DAY OF MARTYDOM OF HAZAT ALI : 21st of Ramzan reminds of the Martyrdom of Amirul Momeneen Syedna Hazrat Ali Karam Allahwajho. Therefore, in his memory a large number of Programme including 'free langer' to poor are organised. Lectures are delivered on his love for Islam, his services and sacrifices, his inspiring and illuminating life, his spiritual and temporal status and, like that, tributes are paid to that great personality of Islam. 26th RAMZAN: THE NIGHT OF REVELATION OF QURAN : 26th day of Ramzan and the night thereafter is the most important night. Its blessings are beyond description, it is the night when the Quran was revealed, as such, it is celebrated all over the world by the Muslims. Throughout the night, the Muslims keep themselves busy in recitation of the Quran and other modes of prayer and worship. This night is celebrated here at Ajmer in the same manner in which the entire Muslim world celebrates it. SHAWWAL : ANNUAL URS OF HAZRAT KHWAJA USMAN  HAROON THE SPIRITUAL LEADER OF KHWAJA SAHIB The spiritual ceremonies of this function are organised on 5th and 6th of Shawal. People from far and near attend the programmes and obtain those special bounties and blessings of Hazrat Khwaja Gharib Nawaz which are bestowed upon devotees during those days. ZIL HIJJA ANNUAL URS OF HAZRAT KHWAJA ABU SAEED : The annual Urs of the son of Hazrat Khwaja Gharib Nawaz is celebrated on 4th day of the month of Sai Ghat near his tomb in Dargah Sharif. THE DAY OF MARTYDOM OF HAZRAT USMAN : Amirual Momenn Syedna Hazrat Usman was the third successor of the Prophet of Islam. 18th Zil Hijja is observed as the da of his Martyrdom and tributes are paid to him. Lectures are delivered on his contribution to Islam and Muslims on his spiritual status, on his life and on the services he rendered. THE DAY OF MARTYDOM OF HAZRAT OMAR : This day reminds us of the great services and sacrifices of that soldier of Islam who in history is known as the conqueror of Egypt, Conqueror of Syria, Conqueror of Iran and above all the Conqueror of Jeru-salem (Baitul Muqaddas) and whose name is Ameerul Momeneen Syedna Hazrat Qmar Farook Radhi Alla Anho. He was the 2nd Successor of the Prophet of Islam. He has rendered such invaluable services which have no parallel in Islamic History. 29th Zil Hijja is the day of his Martyrdom and is observed here at Ajmer on a large scale.  miracles:  1. Says Hazart Qutubuddin Bakhtiyar Kaki (R.A), " I never saw Hazart Khwaja Gharib Nawaz (R.A) angry with anyone as long as I remained with him. One day, Hazart Khwaja Gharib Nawaz (R.A) accompanied me and a servant Shaikh Ali were going out. Suddenly a man caught hold Shaikh Ali of his clothes and started abusing him. Hazart Khwaja Gharib Nawaz (R.A) asked the reason of the dispute. He said " Shaikh Ali is debtor and is not repaying the amount given to him." Khwaja Sahib (R.A) said, "Leave him. He will repay your debt." But the man again insisted. So Khwaja Sahib (R.A) got angry and he spread his shawl on the ground and asked to take from the shawl amount equal to the debt and warned not to take more than debt. The man picked up the money certainly more than the debt and soon his hand dried up. So he started crying and asked for mercy. Khwaja Sahib (R.A) pardoned him and his hand recovered. The man immediately became the disciple of Khwaja Sahib (R.A).  2. It said that once Khwaja Sahib (R.A) was passing through a Jungle, some atheist dacoits came in his way. They used to snatch belonging of travelers and if the traveler was a Muslim they used to kill him as well. When these decoits faced Khwaja Sahib (R.A), there happened a miracle, The band of decoits who had been engaged in looting and killing the people, started trembling with fear, and fell on the feet of Khwaja Sahib (R.A) and said, "we are your slaves. Be kind to us" when they repented Khwaja Sahib (R.A) made them recite Kalima and thus they accepted Islam. Khwaja Sahib (R.A) forbade them for looting and murdering in the name of the Almighty. 3 . One day, a weeping old woman came to him and said, "Huzoor, the ruler had killed my innocent son. For God sake, help me." Hearing the woman, Khwaja Sahib (R.A) was moved very much. He with his sceptre in his hand accompanied the old woman. Many followers and disciples also accompanied him. He arrived at the dead body of the boy, stood there silently and gazed at it for quite a long time. Then he stepped towards the body, put his hand on It said, " O boy, if you have been killed innocent, come to life by the grace of ALLAH." He just completed his sentence, the boy was alive. Khwaja Sahib (R.A) further said, " The man should be so close to ALLAH that his prayers are to accepted without any delay. If it is not, then he is not a Faqir." 4. Though Khwaja Sahib (R.A) had no means of income but he set up a langerkhana ( alms- house). The food was so abundant there that all the poor and needy of the city were fed with it. It is said that he directed the Chief of the alms- house to demand as much money as needed for the langarkana. The Chief used to come to him daily in the morning. On his arrival Khwaja Sahib (R.A) used to unfold the corner of his Musalla and asked him to take whatever required from the hidden treasury. He himself used to keep fast and broke it with the dried barley bread, weighing not more than five misqal (few grms) 5. A man came to him with the bad intention of killing him and showed great faith and loyalty to Khwaja Sahib (R.A). But his intention was revealed to Khwaja Sahib (R.A). So he said, "I am here, Do whatever you desire." Hearing this, the man started trembling and with great humbleness he told that it was not his own desire. Some other man wanted him to commit this heinous crime. Then he took out the dagger, and placed it before Khwaja Sahib (R.A) and asked for punishment. But Khwaja Sahib (R.A) said, " Revenge is not the practice of the Saints. Well, I pardon you." The man fell into the feet of Khwaja Sahib (R.A), repented, accepted Islam and became a disciple. 6. It is said, during the period of Khwaja Sahib (R.A) stay in Ajmer, the people from far and nearby, who went for the pilgrimage of Haj, on return used to tell that they have seen Khwaja Sahib (R.A) circumambulating the Khana-e-Kaaba; while in fact Khwaja Sahib (R.A) never want for Haj after his stay in Ajmer. 7. Once, Hazrat Khwaja Qutubuddin Bakhtiyar Kaki (R.A) was meeting with the king in the fort of Delhi. The other officials were also present there. Suddenly a characterless woman came there and asked justice. She requested the king to get her married, since she was under the state of mental pain. The king asked her to whom she wanted to be married, and which sort of agony she is facing, she said, "The fellow who is very close to you and called himself as Qutub has raped me. As a result I am pregnant. " Hearing the entire episode, all those present were shocked . They pulled down their heads with shame. Qutub Sahib (R.A) was also ashamed . He could do nothing but he turned his face towards Ajmer and called Khwaja Sahib (R.A) for his help. As and when Khwaja Sahib (R.A) heard cry of his dear disciple for help, he immediately reached there. He asked Qutub Sahib (R.A), "What is the matter ? Qutub Sahab (R.A) could not speak a single word and tears started rolling out of his eyes. The episode was revealed to Khwaja Sahib (R.A). All this made Khwaja Sahib (R.A) very much angry. He turned to the crooked lady and said " O child, inside womb, your mother has alleged that Qutab Sahib (R.A) is your father. Tell whether it is true ?" There was a clear voice, from inside the womb, heard by all present there. The child said, The statement is all wrong. The woman is a prostitute and has been sent by the enemies of Qutub Sahib (R.A) to insult and defame him." All the people were much surprised on hearing all about. The woman himself admitted her false allegation. Khwaja Sahib (R.A) said, Only Allah can award honour and repute." And then he returned. Except Hazrat Khwaja Qutubuddin Bakhtiyar Kaki (R.A), all were much surprised on arrival and disappearance of Khwaja Sahib (R.A). 8. It is said that one day, one of his disciples came to him. Khwaja Sahib (R.A) was busy in offering prayers. When he finished his prayers and turned to the disciple the disciple said "huzoor the ruler of the city has ordered me to exile without any fault of mine. So I am in great trouble." Khwaja Sahib (R.A) kept silence for some time, then said, " Don’t worry he has been punished. "When the disciple returned to the city, he heard the news that the ruler fell from the back of the horse and has died. 9. One day, Khwaja Sahib (R.A) was sitting near Anna Sager, A shepherd with some calves passed by, He said to the shepherd, " Dear give me some milk. "The Shepherd took it as a joke and said " Baba, they are calves and do not give milk. Khwaja Sahib (R.A) smiled and pointed towards a female calf and said, "Brother, I will take her milk." When the shepherd laughed, Khwaja Sahib (R.A) insisted, "Just see". The shepherd was very much surprised when he saw that her udders had become large and were full of milk. So he milked the calf which was enough for 40 persons. Seeing it, the Shepherd fell into the feet of Khwaja Sahib (R.A) and became his disciple. 10. One day, Khwaja Sahib (R.A) was sitting among the disciples and preaching. Suddenly he saw something on his right side. He stood up as paying respect to somebody. It happened again and again as and when he glanced towards right side. When the assembly was over and people left away, one of his servants asked the reason as to why he had been standing up repeatedly on having a look at right side. Khwaja Sahib (R.A) said, "The Mazar of my Peer-o-Murshid is located in that direction. As I looked towards that direction, the Mazar came before my eyes, so I stood up to offer respect." 11. It was the assembly of the saints. Everyone of them agreed to show his miracles. Thus Khwaja Usman Harooni (R.A) turned his Musallah and took out some pieces of gold and gave them to a Durvesh and asked him to bring some sweets for all present their. Shaikh Ohuddin Kirmani (R.A) touched a piece of wood and it turned into gold. When Khwaja Usman Harooni (R.A) insisted, Khwaja Gharib Nawaz (R.A) knew through Divine inspiration that one of the persons of the present assembly is hungry but could not tell others because of modesty . Thus Khwaja Sahib (R.A) took out four barley Rotis and put them before the person. A NEW TURN IN LIFE Since his early age, Khwaja Sahib(R.A.) was fond of the company of dervesh, sufis and faqirs and had a great respect for them. One day, as to routine when he was watering the plants, a Mazhoob arrived there. The Mazhoob was Sheikh Ibrahim Qundoozi (R.A.). When the young Khwaja Sahib saw the old man, he left his work and stepped forward and welcomed him. He kissed the hand of the oldman, took him to a tree and requested him to sit under its shadow. At that time Khwaja Sahib had nothing to offer him. It was the grape season and the bunch of grapes were there on the trees. He plucked a bunch of sweet and juicy grapes, offered him and then sat in front of him respectfully. Ajmer in 1880 The God-loving Mazhoob liked his gesture and enjoyed few pieces of grapes with pleasure. The enlightened Mazhoob immediately recognised that the promising child was in search of truth. So he took out a piece of oil cake, crushed it under his teeth and put into the mouth of Khwaja Sahib. As he had a great respect and love for dervesh and faqirs, he swallowed it. And lo! all of a sudden, the entire world lost its importance and there was no barrier between him and the God. With swallowing of piece of oil cake, he was in spiritual world. When regained his consciousness, he found himself alone. Sheikh lbrahim Qundoozi (R.A.) had taken his way. Though Sheikh Ibrahim Qundoozi left Khwaja Sahib alone, but it was unforgettable to him what he witnessed in the spritual world. He had a great desire to witness the same repeatedly. He tried his level best to have patience and restraint over himself but was unsuccessful. He could not control himself. He was now under great infiuence of love and passion and when his love for truth crossed its limits, the entire world became immaterial to him. Thus he sold his belongings, distributed the cash and his possessions among the poor and needy and set off in search of truth with a meagre maintenance.

 EDUCATION - Departure for Bokhara:

The immediate inspiration of the miraculous experience with Sheikh Ibrahim Qandozi was that Khwaja sahab renounced the world. He lost no time in selling away his orchard and the windmill along with all his other worldly belongings and distributed every pie of the sale proceeds among the poor and the needy. He then cut off all his ties with his dear and near ones bade them a last good-bye and left Neshapur for Bokhara, which was the seat of learning in those days in search of religious knowledge and moral education.
Khwaja Sahab, who had renounced the world in his early age, was seen walking, all alone, on the Neshapur-Bokhara highway, amidst jungle and animal life, without a friend, without a penny in the pocket and without any present or future hope of provision for his livelihood, resolutely determined to seek the Truth.

The ever growing discontentment of his earlier years, inspite of all his rich traditions and material possessions, had suddenly changed into a perfect contentment immediately after a divine vision received through the help of a great 'Mazhoob'. He seemed to be very happy with his apparently gloomy lot. At this stage, however, he did not know that one day he would be one of the greatest holy saints and 'Mujaheds' of his day in the history of Islam who would turn the tables of the evil world, who would apply the balm of solace and salvation to the wounds of the afflicted humanity and who would cause downfall of the pride and arrogance of the mightiest monarchs of his time to redeem the sufferings of the oppressed? Khwaja Sahab in a friendless world was playing in the hands of Destiny for an exceedingly grand mission and amazing career dedicated to the cause of peace and happiness of mankind.
Khwaja Sahab decided to go to Bokhara for his education because the famous oriental universities of Baghdad and Neshapur had suffered damage due to the ravages of continuous wars and plunder, but Bokhara had still some of the best educational institutions and the learned 'Ulama' of its time.
While in Bokhara, Khwaja Sahab received his education in all the oriental sciences and literature from many learned 'Ulema' of the day, prominent of whom was Maulana Hissamuddin Bokhari from whom he received his 'jubba' (cloak) and Dastaar-e-Fazilat' (turban of learning)-the two highest academical diplomas or "robes of learning" of that time.
At Samarqand:
Having completed his education at Bokhara,Hazrat Khwaja Moinuddin Chishty(R.A) went to Samarqand which was also a great seat of learning in those days. There too he attended many leading institutions to perfect his knowledge in Theology, Philosophy and Grammar. The years of his education in Bokhara and Samarqand are reported to be between 1150 and 1160 A-D. or 552 and 561 AH