Ancestry and Family.
Khwaja Moinuddin Chisti (ra) was both a Hasani (maternal) and Husseini (fatherly) Syed.
He was honored with direct heredity to the Holy Prophet ﷺ through his dad, Khwaja Ghiyasuddin Hasan (ra), who was an immediate relative of Hazrat Imam Hussein , child of Hazrat Ali . His silsila-e-nasab (family heredity) is as per the following:
•Hazrat Khwaja Moinuddin Chisti (ra), child of
•Hazrat Khwaja Ghiyasuddin Hasan (ra), child of
•Syed Ahmed Hassan (ra), child of
•Syed Hassan Ahmed (ra), child of
•Syed Najmuddin Tahir (ra), child of
•Syed Khwaja Abdul Aziz Hussain (ra), child of
.Syed Imam Mohammad Mehdi (ra), child of
•Syed Imam Askari (ra), child of
•Hazrat Imam Musa (ra), child of
•Imam Ali Naqi (ra), child of
•Hazrat Imam Mohammad Taqi (ra), child of
•Hazrat Imam Ali Musa Raza (ra), child of
•Hazrat Imam Musa (ra), child of
•Hazrat Imam Mohammad Jafar Sadiq (ra), child of
•Hazrat Imam Mohammad Baqir (ra), child of
•Hazrat Imam Zainul Abedin (ra), child of
•Hazrat Imam Hussain , child of
•Hazrat Imam Ali, child in-law of
•The Holy Prophet Hazrat Mohammad Mostafa ﷺ
His dad, a refined man, was accomplished and prepared, and an extraordinary Sufi of his time. His devotion and grant won him far and wide regard and respect, and was held in high regard by the Sufis of Khorasan.
Khwaja Moinuddin Chisti (ra) was likewise honored with direct ancestry to the Holy Prophet ﷺ through his mom, Umm-ul-Warah (ra) (moniker Bibi Mah Noor), who was a relative of Hazrat Imam Hasan .
His incredible granddad, Khwaja Syed Ahmad Husain, moved from Samarra in Iraq and in the end got comfortable Sanjar, inside the district of Sistan.
He was additionally firmly identified with al-Ghawth al-A'zam, Sheik Abdul Qadir Jilani (ra).
It is additionally said that he had two brothers.
Birth.
Khwaja Moinuddin Chisti (ra) was brought into the world in Sanjar inside the district of Sistan in cutting edge Iran. One more source says he was brought into the world in Isfahan. He was brought into the world in 530 AH (1136 AD).
At the hour of his introduction to the world, Sistan and its encompassing grounds were encountering extraordinary carnage and loot because of Tatars, and different agitators. These interlopers enjoyed taken benefit of the feeble legislature of Sultan Ahmed Sanjar.
Because of these unsettling influences in Sistan, Khwaja Ghiyasuddin Hasan (ra), father of Khwaja Moinuddin Chisti (ra), chose to leave Sistan for a more secure spot. He relocated with his family to Khorasan. It was an extraordinary center point of scholarly and financial action and was home to educated Ulama and presumed Sufis. There were rich gardens and channels alongside thriving rural fields. Khwaja Ghiyasuddin Hasan (ra) settled down in the area where he purchased a plantation alongside a windmill.
Early Life
During his youth he showed early guarantee of a brilliant character, showing uncommon devotion and penance for other people.
On the event of a specific Eid, when he was as yet a youngster, Hazrat Moinuddin Chisti (ra), lavishly attired, was going to Idgah to offer his supplications. Coming, he saw a visually impaired youngster wearing torn apparel. Profoundly moved, he gave the youngster his own garments and went with him to the Idgah. At the point when just three or four years of age, as opposed to playing with offspring of his age, he would welcome these kids to eat with him.
Khwaja Moinuddin Chisti (ra) was raised in Khorasan and accepted his initial training at home. At the point when he was nine years of age, he submitted the Holy Quran to memory. Along these lines, he was conceded to a Maktab, where he focused fundamentally on the hadis and fiqh (law), and finished his schooling early.
Khwaja Moinuddin Chisti (ra) was around fifteen years of age when his dad passed on in 544 AH. He was amazingly heart-broken. Before his dad's demise, the Tatar trespassers had entered Khorasan and scoured the territory. Barely a year had passed since the demise of Khwaja Moinuddin Chisti's (ra) father, when the Tartars again scoured Khorasan and rehashed a similar dramatization. He was predominantly disheartened to see these scenes of horrendous destruction.
Hajj.
Khwaja Moinuddin Chisti (ra) went with his profound aide and instructor any place he went. They left Baghdad for Makkah, and coming, they remained for at some point in Fallujah. Regarding the visit to Mecca, Khwaja Moinuddin Chisti (ra) himself says:
" Having arrived at Mecca, we were regarded by the brilliant vision of the Ka'ba and by circumventing it. My profound aide and educator here, as well, clasped my hand with his and shared it with God Almighty. He appealed to God for my unassuming self in Ka'ba. A voice was heard such that: 'We have acknowledged Moin-uddin.'
Then, at that point, we arrived at Medina. We offered our regards at the Court of the Holy Prophet Mohammad ﷺ. My profound aide and instructor said to me: 'Make thy deferential salaams.' I offered my respectful salaams.
A voice came out saying: 'Harmony be on you likewise, O Head of the Pious of the Earth and the Sea.' On hearing this, my otherworldly aide said to me: 'Presently to be sure thou hast arrived at flawlessness.' "
Leaving Medina, they halted in Osh, Badakhshan, and Bukhara en route to Baghdad. Subsequent to remaining in Baghdad for quite a while, Hazrat Khwaja Moinuddin Chisti (ra) by and by went with his otherworldly aide and educator on his visits and voyages, visiting Osh, Siwistan, and Damascus.
Khwaja Moinuddin Chisti (ra) met Hazrat Sheik Abdul Qadir Jilani (ra) in Gail a second time in 581 AH/1185 AD and remained with him for 57 days.
Commencement into the Spiritual Order.
Subsequent to having served his profound aide instructor on visits and goes for a very long time, Khwaja Moinuddin Chisti (ra) was isolated from him in Baghdad, when he was 52 years old.
On this event, Hazrat Khwaja Usman Harooni (ra) delegated him as his Sajjada nashin, his profound replacement, and passed on to him the sacred relics of the Holy Prophet Mohammad ﷺ. Of this Khwaja Moinuddin Chisti (ra) himself says:
" My otherworldly aide and educator gave me the stick that was put before him and afterward respected me by trusting to me the robe, shoes, stick and the supplication cover. Then, at that point, tending to me said in this way:
'These heavenly relics are the hallowed assets of our profound predecessors, which we have gotten from the Holy Prophet Mohammad ﷺ and I have offered them to you. Thou should'st keep them with you, as we have done. Whomsoever thou may'st track down a genuine searcher, share them with him. Try not to hold any expectation from individuals. Live a long way from individuals and reserved from the general population and don't request or ask anything from anybody.
Having said these words, my otherworldly aide and educator embraced me and kissed my head and eyes and said: 'I have depended you to God.' Then he went into daze and I departed.
Profound Chain.
His profound chain is followed back to the Beloved Prophet ﷺ as follows:
•Hazrat Khwaja Moinuddin Hassan Chisti (ra), supporter of
•Hazrat Khwaja Usman–e-Harooni (ra), supporter of
•Hazrat Haji Sharif Zindani (ra), supporter of
•Hazrat Khwaja Qutubudin Modood Chisti (ra), supporter of
•Hazrat Khwaja Nasir Uddin Abu Yousuf Chisti (ra), supporter of
•Hazrat Khwaja Abu Mohammed Chisti (ra), supporter of
•Hazrat Khwaja Abu Ahmed Abdal Chisti (ra), supporter of
•Hazrat Khwaja Abu Ishaque Shami Chisti (ra), supporter of
•Hazrat Mumshad Uluvi Deenwari (ra), supporter of
•Hazrat Khwaja Aminuddin Habeera (ra), supporter of
•Hazrat Khwaja Huzaefa Marashi (ra), dsciple of
•Hazrat Khwaja Ibrahim Adham Balkhi (ra), supporter of
•Hazrat Khwaja Fuzail Ibne Ayaz (ra), supporter of
•Hazrat Khwaja Abdul Wahid Bin Zaid (ra), supporter of
•Hazrat Khwaja Imam Hassan Basri (ra), supporter of
•Hazrat Imamul Auliya Sayedna Hazrat Ali , child in law of
•The Holy Prophet Hazrat Mohammed Mustafa ﷺ
Hajj and the Prophet's ﷺ Command.
Khwaja Moinuddin Chisti (ra), in the wake of getting the robe of caliphate from his otherworldly aide and educator, left on visits and ventures once more. He previously arrived at Osh and afterward continued on to Isfahan where he met Sheik Mahmud of Isfahan. He gave the garments that he was wearing to Khwaja Qutbuddin Bakhtiar Kaki (ra), inferring that he had acknowledged him as his profound pupil. From that point, Khwaja Qutbuddin Bakhtiar Kaki (ra) went with him on visits and goes in the year 583 AH/1187 AH. Khwaja Moinuddin Chisti (ra) left Isfahan for Makkah that very year. One day when he was caught up in petitions in the Ka'ba, he heard a voice saying:
" O, Moinuddin! We are extraordinarily satisfied with you. Thou workmanship given salvation. Request anything thou may'st like, so we might concede that to you.
He deferentially reacted:
O, Great God! Award salvation to the supporters and pupils of Moinuddin.
He got the answer:
O, Moinuddin! Thou craftsmanship our acknowledged one. I will offer salvation to thy adherents and devotees and furthermore to the people who might enter thy overlap till the Day of Resurrection. "
In the wake of offering appreciation to the Ka'ba and playing out the hajj he arrived at Medina and committed himself to supplications in the Ka'ba mosque. During his visit, he got an order from the Court of the Holy Prophet Mohammad ﷺ with the impact:
" O, Moinuddin! Thou workmanship a partner of my religion. I share with you the nation of Hindustan. There wins haziness. Continue to Ajmer and spread there the Gospel of Truth. "
He was monstrously satisfied with this order however pondered where Ajmer was arranged. In the in the interim, he was overcome with laziness. He was honored by seeing the Holy Prophet Mohammad ﷺ in a fantasy who showed him the city, the stronghold, and the circumstance of Ajmer. He was said goodbye and was given a pomegranate from paradise.
Khwaja Moinuddin Chisti (ra) arrived at Baghdad and continued on to Chisht while heading to Herat. From Herat, he continued to Sabzevar, which was controlled by Yadgar Mohammed, who additionally turned into his otherworldly devotee.
He left Sabzevar and arrived at Shadman Fort, and afterward left for Lahore through Multan. He then, at that point, continued to Delhi and halted in transit at Samana (in the Patiala locale), and from that point, arrived at Ajmer without precedent for 587AH/1191 AD. He had forty supporters with him.
Marvels.
It has been recorded that Khwaja Moinuddin Chisti (ra) performed in excess of 5,000 marvels during his visit in India and in the nations he visited in the Middle East and Arabia.
Fundamental article: Miracles of Khwaja Moinuddin Chisti
Spouses and Children.
Khwaja Moinuddin Chisti (ra) wedded at an old age in submission to the decree of the Holy Prophet ﷺ. He wedded twice.
First Marriage.
At the point when he had settled down in Ajmer, Khwaja Moinuddin Chisti (ra) had a fantasy where the Holy Prophet ﷺ showed up in 590 AH/1194 AD. The Prophet ﷺ said, "O Moinuddin, You are an extraordinary preceptor of our religion. You ought not withdraw from our 'sunnah'" (which means marriage which is occupant upon each Muslim under the laws of Shariat).
He wedded Bibi Ummat-ullah and they had three children:
1.Khwaja Fakhruddin (ra)
2.Khwaja Husamuddin (ra)
3.Bibi Hafiza Jamal (ra)
Second Marriage.
His subsequent marriage was with Bibi Asmat (ra), little girl of Syed Wajihuddin Mashhadi (ra) who was the chief of Ajmer in 620 AH/1223 AD. The marriage brought about the introduction of Hazrat Khwaja Ziauddin Abu Sa'id (ra).
Passing On.
On Monday the 6th of Rajab in 627 AH (21 May 1230 AH) he shut the entryway of his apartment and trained his going to lovers not to upset him that evening. For the duration of the night individuals outside heard a spiritualist sound rise out of it, a sound of ecstacy. At the methodology of day break, everything was quiet.
At the point when the entryway stayed shut at the hour of morning supplications, his aficionados and supporters thought this was abnormal. The entryway was opened, and there he lay. The accompanying sentence in Arabic was brilliantly sparkling on his temple: "He was a dearest of God and he kicked the bucket in the adoration for God." Haaza Habib-Allah Mata Fee Hoob-Allah (He is God's cherished and he passed on in God's affection)
Names and Titles.
He is tended to by different titles, among which are:
•Qutb-ul-Mashaikh Barro Behr (Lord of the land and the ocean)
•Habib Allah (Beloved of God)
•Ata-e-Rasul (Gift of the Prophet)
•Khwaja-e-Ajmer (Khwaja of Ajmer)
•Khwaja-e-Buzurg (Great Khwaja)
•Hind-ul-Wali (Saint of India)
•Gharib Nawaz (Patron of poor people)
•Sultan-ul-Hind (Spiritual Sovereign of India)
•Naib-e-Rasul-fil-Hind (Deputy of the Prophet in India)
•Aftab-e-Jahan (Sun of the World)
•Panah-e-Bekasan (Shelter of the Helpless)
•Daleel-ul-Arefeen (Argument of the Enlightened)
His Character.
Khwaja Moinuddin Chisti (ra) was exceptionally attached to music and fell oblivious in a mindset of satisfaction when paying attention to it. He generally had all the earmarks of being serious and pitiful, and had the highest level of regard and respect for his profound aide and educator. Extremely ingested, he kept his eyes shut when lost in thought, yet opened them at petition time. He followed the statutes of the Holy Prophet ﷺ in regular day to day existence. Dread of God would make him shake and sob and the fear of the last resting place, the grave, additionally overwhelmed his considerations. Some of the time he felt feeling raised and was then such an excess of ingested and lost in reflection that he was very ignorant of what was happening around him. At different occasions, he was devoured by a meditative mind-set, and afterward he would close the entryway of his apartment to dedicate himself to examination.
He had a generous nature and showed love, respect, and regard to all, independent of rank, doctrine, or religion. He was cosmopolitan in standpoint, and a man of liberal demeanor, enjoying helping poor people and the destitute.
He was renowned for his hospitality and entertained the people. Myriads of people of the city, with no ostensible means of subsistence, depended upon his langar (free distribution of food). He himself ate very little, fasting throughout the year, and wore patched clothes. Very fond of prayers, he would read the Quran twice a day. He took no rest or respite for seventy long years and was very particular about his ablutions.
He showed utmost concern for the well-being of his spiritual disciples and was greatly loved by his spiritual guide and teacher Hazrat Khwaja Usman Harooni (ra) who said of him: "Our Moinuddin is a beloved of God and I feel proud of the fact that he is my disciple."
He took to renunciation and self-abnegation.
Successors
Khwaja Qutbuddin Bakhtiar Kaki (ra) of Osh was his premier spiritual caliph and Sajjada nashin (spiritual successor). Amongst his prominent caliphs, one may mention the following:
- Hazrat Khwaja Fakhruddin Abul Khair
- Hazrat Sufi Hamiduddin of Nagore
- Sheikh Moinuddin
- Sheikh Wajihuddin
- Sheikh Burhanuddin
- Sheikh Ahmad
- Sheikh Shamsuddin Faqari
- Abdullah Biyabani
- Shaikh Nizamuddin of Nagore
- Shaikh Mujadduddin of Sanjar
- Shaikh Ali of Sanjar (May Allah’s mercy be upon them all)
Works.
Khwaja Moinuddin Chisti (ra) was a great mystic poet and has left a collection of poems in Persian. Among his other books, all written in Persian traced so far, are:
- Anis-ul-Arwah
- Hadis-ul-Ma'arif
- Risala Maujudia
- Kanj-ul-Israr
- Kashf-ul-lsrar
- Afaq-o-Anfas
Teachings.
Khwaja Moinuddin Chisti (ra) was a source of inspiration and illumination and his discourses reveal great spiritual insight. They are contained in a book entitled Daleel-ul-Arefeen written by his premier caliph and Sajjada nashin Hazrat Khwaja Qutbuddin Bakhtiar Kaki of Osh (ra).
Spiritual Guide
As regards the spiritual guide, he says that he, indeed, is a guide, friend, and philosopher to his disciple, for his moral, spiritual, and ethical development.
Love.
According to Khwaja Moinuddin Chisti (ra):
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The path of love is such, that he who treads on it, loses his name and identity. Love is all-embracing and all-pervading: the lover's heart is a fireplace of love. Whatever comes in it is burnt and becomes annihilated. There is no fire greater in intensity than the fire of love. The sign of true love is manifested in obedience to and the fear of the Friend. |
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As regards the repentance of lovers, he says that this is of three kinds.
- Firstly, it is due to shame
- Secondly to avoid sin
- Thirdly to purify themselves by purging cruelty and enmity from within themselves
Genuine love rules out the idea of treating the Friend with a reserve. The springs of love are in God and not in us. Hence, love is divine.
Prayer.
He emphasises the importance of prayer and says that it is a great necessity for the development of the soul.
He does not restrict prayer in its implications, expressions, and meaning, giving a broad connotation to the word "prayer." According to him, prayer consists in selfless service, sympathy, and fellow-feeling. Thus, helping the weak, the aggrieved, the needy, to feed the hungry, and to have the captive freed all constitute prayers.
He says that to see six things constitutes prayer for the mystic:
- To see one's own parents in the morning and say salaam to them
- To see one's own children with love and affection
- To see the Holy Quran
- To see the face of the learned with respect
- To see the gate of Ka'ba
- To look towards the face of one's own spiritual guide and teacher and to devote oneself to his service
The Enlightened.
According to him, fear, respect, and shyness are the three things that go to make one enlightened.
The perfection of the enlightened depends upon the loss of the self. An enlightened being is said to be perfect only when all barriers separating him and the Friend are dismantled. Either he must live (in case, he does not to give up himself) or the Friend (when all barriers are removed and there is no separate self anymore).
Fasting.
According to him, the real fast is the renunciation of all religious and worldly desires.
Music
He says that there are three conditions attached to sama.' (music); these relating to time, place, and community of interest.
It is through sama' that the nearness of God is achieved. It confers love on the heart, it gives sincerity to the head, unity to the soul, service to the body, and vision to the eye.
Mausoleum.
Sultan Ghiyasuddin constructed Hazrat Khwaja Moinuddin Chisti’s (ra) mausoleum in 1464 AD and constructed the dome over it on around 1464-1500 AD. After sometime, Emperor Akbar remodelled the Shrine in 1564 AD. Subsequently, alterations and modifications were made by Emperor Shah Jahan.
The tomb is always covered with precious gilaphs (sheets of expensive cloth) with rich embroidery work all over, which are presented by the followers and devotees of the Holy Saint. The inside of the dome and the walls are artistically engraved and embellished in gold tracing. The top of the shrine is always covered full length with fresh fragrant flowers, mostly roses and jasmine. The shrine is surrounded by two silver screens.
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