At The Feet Of His Master

At The Feet Of His Master

I

Hazrat Khawaja Usman Harooni had great love and affection For Gharib Nawaz. When, after his becoming disciple for the first time, he (Gharib Nawaz) left Haroon for Baghdad, then, a few iays after his departure, Hazrat Khawaja Usman too left Haroon md proceeded to Baghdad.

After traversing a little distance, he reached a place named R.ay, which was the abode of the fire-worshippers. Here was a tavern of the fire-worshippers, who used to consume, according to the author of “Masalek-us-Salekeen,” twenty carts full of wood and the fire was kept ever burning.

On reaching the place, Hazrat Khawaja Usman stayed underneath a tree, Having spread his praying carpet, he devoted hirnselfto prayers and said to his devotee named Khawaja Fakhrud-Din: “Bring fire and prepare food to be ready by the time of Jay braking fast.”

He went to the fire-worshippers to fetch fire but they refused lo give him fire and said, “This is our God. We cannot give fire.” story.

The devotee returned disappointed and narrated the whole story.

Having renewed his ablutions, he himself went there. He aw there an old man named Yakhsha, sitting on an iron throne, vith a seven-year-old child in his lap, surrounded by many fire- worshippers, worshipping fire. He addressed the old man thus:

“What is the use ofworshipping fire? This is one ofthe commonest creations ofGod, which is extinguished by a litter water. Why not worship the Creator, whose creation it is, so that it may be for your good?” Thereupon the man replied: “Fire in our religiom. occupies a prominent place, and for us it is a source of salvation.’ Thereupon His Helpless said: “You have been worshipping it for so long. Drop your hand in it. If it is a source of salvation, thea it save you from being burnt.” The man argued: “It is the characteristic of fire to burn. Who can dare to drop his hand in it and hope to be safe?” He replied: “This is under the command. of God. What! It cannot burn a hair without the command of God,” Having said thus, he took the boy in his lap and uttering the words, “In the name of God Most Gracious Most Merciful, 0 fire! become cool with safety on Ibrahim,” jumped into the blazing fire. Seeing all this, the fire-worshippers began to make hue and cry. Having stayed in the fire for four hours, he emerged out with the boy safe and sound. The fire did not affect the least either the body of the boy or his clothes.

The old man felt very much delighted to see his son coming out of fire safe and sound. He enquired from the boy as to what he saw in the fire. The boy replied “Due to Sheikh, I was visiting garden therein.”

Seeing this supernatural power, the fire worshippers accepted Islam sincerely and became his disciples. He named Yakhsha as Abdullah and his son was named Ibrahim.

He stayed in Ray for two years and a half. He taught Universal Principles of Truth to all and bestowed the robe on Sheikh Abdullah His son became one of the saints.

Return from India and his Becoming Disciple, 562 A.H.

Gharib Nawaz reached Ray at a time when Hazrat Khawaja Usman Harooni had left Ray and reached Baghdad. Subsequently, on reaching baghdad, he became a spiritual disciple of Hazrat Khawaja Usnian Harooni for the second time.

Gharib Nawaz him self describes the details of his becoming a disciple thus: “I, Moin-ud-Din Hasan of Sanjar, wel1-wiher of all the Faithful, had the honour of meeting Hazrat Khawaja Usman Harooni in the mosque of Khawaja junaid at Baghdad. His Holiness was surrounded by inspired Darveshes. When this humble being bowed low in due deference, my spiritual teacher and guide, His Holiness Hazrat Khawaja a Usman Harooni, asked me to offer two genuflexions. I did. Then, he asked me to sit with my face facing towards Kaaba. He asked me next to recite Sura Baqar, which I did, Further, he commanded me to recite benedictions to Holy Prophet Muhammad twenty-one times, I obeyed. Then Hazrat Khawaja Usman Harooni stood up and holding my hand lifted his face towards sky and said: ‘Come, let me cause thee to reach God.’ Subsequently, taking out Miqraz, rounded it offon the head ofthis humble being, and placed on my head the four-edged cap and bestowed on me the robe. Then he asked me to sit He addressed me thus: ‘It is the custom with us that a new entrant has toundergo asceticism for one day and one night. Thou shouldest complete it in this one day and one night,’ I obeyed. Next day, when I attended upon him, he asked me to sit down, and recite Sura Ikhlas four thousand times. I did. He asked me next to look up towards the sky. I did. He asked me, ‘How far dost thou see?’ I replied: ‘Up to the Great Throne.’ Next, he asked me to look towards the ground. I did, He asked me: ‘How far dost thou see?’ I replied: ‘Up to the Antipodes.’ Next he asked me to recite Sura Ikhlas again a thousand times. I did. He asked me to look towards the sky again. I did, He asked me: ‘How far dost thou see now?’ I replied: ‘Up to the Great Hidden,’ Next, he asked me to close my eyes, I did, He asked me to open my eyes, which I did, Next, showing his two fingers asked me as to what I saw therein. I replied: ‘Eighteen thousand worlds.’ Afterwards, pointing towards a yonder brick asked me to pick it up. When I picked it up, I found a handful of Dinars thereat. He said, ‘ Go, and distribute them amongst the needy and the poor.’ I complied. When I went to him again, he said, ‘Live in our company for some time.’ I replied: ‘I am at your service, sir.”

Sheikh Shahab-ud-din Umar Saharwardy

562A, H. (1166A. D)

At this time, Sheikh Shahab-ud-Din Umar Saharwardy was in the infancy ofspiritual bloom. He received spiritual benedictions in the company of Gharib Nawaz.2

II

LEAVING BAGHDAD WITH SPIRITUAL

TEACHER

Gharib Nawaz says: “Subsequently my spiritual guide and teacher took me with him and left Baghdad for Mecca. We, at least, reached a city, where we saw some Darveshes, who were dead drunk of the wine of the love of God, and who were very much absorbed. We stayed for some days in their company, but they did not come to consciousness.”3

Entry in Falooja4 and Mecca

Afterwards, they both reached Falooja, where they stayed in the central mosque, and, then, they left for Mecca.

Gharib Nawaz says thus: “Having reached Mecca, we were honoured by the visit to Kaaba and by going round it. My spiritual guide and teacher, here, too, took ‘my hand in his hand and entrusted it to God. He prayed in Kaaba for my humble self.

A voice was heard to the effect that ‘We have accepted Moin-udDin.’ Then we reached Medina. We presented ourselves at the Court ofthe Holy Prophet Muhammad My spiritual teacher said to me: ‘Make thy respectful salams.’ I offered my reverential salams. A voice came out saying: ‘Peace be on you also, 0, the Head ofthe Pious ofthe Earth and the Sea.’ On hearing this, my spiritual guide said to me, ‘Now indeed, thou hast reached perfection.”5

Oosh Reached

Gharib Nawaz says: “My humble self, His Holiness Sheikh Usman Harooni and a certain Darvesh were travelling together. During the course of our journey, we met in Oosh a Darvesh named Sheikh Baha-ud-Din of Oosh. He was a great sage and a saint. The custom prevailed in his monastery that whosoever came therein would never be allowed to go empty-handed. If he came naked, he would give his own clothes, and he would get clothes instead through supernatural sources. In short, we enjoyed his company for some days. He gave this valuable piece of advice

“0 Darvesh! whatever thou mayst get, spend it in the way of God. Never hoard money. Feed the hungry and the poor, so that thou mayst become friend of God.”

Badakhshan Reached

Afterwards, they reached Badakhshan. Here, they met a Dervesh who was one of the Peshkars6 of Khawaja Junaid. He was aged about hundred years. He was very much absorbed. He had one of his feet amputated. Questioned about his foot, he replied thus: “It so happened that once pressed by inordinate desires, as soon as I took this foot of mine out of the mosque I heard a voice to the effect that ‘ 0 claimant of love  was this thy promise that thou hast broken?’ Hearing this, then and there I cut off my foot. It happened some forty years ago. Since then, I am in amazement. How will I show my face amongst the Derveshes on the Final Day of judgment?”

Bukhara Reached

About this journey, Gharib Nawaz says thus: “Afterwarcts, we reached Bukhara from Badakhshan. We met the outstanding Derveshes of the place. They were in the higher realm of spiritualism. No words are adequate to describe their accomplishments. I accompanied my spiritual guide for full ten years in this travel. Subsequently, my revered spirituai guide and teacher returned to Baghdad, and passed his days in contemplation and seclusion.”

III

TO OOSH, SEIWISTAN, DAMASCUS AND

RETURN TO BAGHDAD

Let us quote Gharib Nawaz himself: “After some days, my spiritual guide and teacher left Baghdad on travel again, For another ten years this humble being accompanied him in his travels: and used to carry on my head, the bedding and the water pot of my spiritual guide and teacher.”

Qutub Sahib Reaching him for the Ceremony of Bismillah, 5 73 A.H. (1 1 77 A.D)

During his stay in Oosh, Qutub Sahib was sent to him by his mother for the ceremony ofBismillah. At that time, Qutub Sahib was four years, four months, and four days old. Gharib Nawaz was about to write the slate of Qutub Sahib, when he received inspiration that “0 Khawaja! Wait a little. (Qazi) Hamid-ud-Din of Nagore comes and he will write the slate of Our Qutub.”

Seiwistan Reached

Gharib Nawaz writes of his travels in Seiwistan thus: “At me time, I was with His Holiness Hazrat Usman Harooni in eiwistan travels. Here lived a Dervesh in a monastery. The Dervesh was named Sadr—ud-Din Muhammad Abmad of Seiwistan. Fle was very much lost in contemplation. We stayed with him for few days. He was very generous. Whosoever came to his iionastery never went deprived. He used to bring something From High Invisible and give it to the visitor. He used to say:

‘Prithee, pray for the safety of my faith, for, if I take my faith, vith me in the grave, then I think I accomplished much.’

“On hearing the horrors of the grave, he used to tremble. Phe tears of blood would flow from his eyes like a fountain of water. He would weep thus for seven days, and stand in the air vith his eyes open. It so happened that seeing him weeping, we dso used to weep, and we would say, ‘What a type of saint he is?’ After discarding his former state, he would take to us with is face towards us: ‘0 dear ones! 1 have to die some day. The angel of Death is after me. The Day of Resurrection is sure to come. Under such circumstances, how can one sleep, laugh or be otherwise happy? How can one feel delighted in doing any work?’ Then he said, ‘0 dear ones I if you may come to know a little ofthose who are sleeping underneath the ground, who are the prey of the serpents and the snakes, and who are confined in the prison of the grave, you will, I am sure, melt like salt.” Subsequently, he narrated the following story:

“Once, when in Basra, I saw a Dervesh who was very much lost in contemplation. The Dervesh Sadr-.ud-Din Muhammad Ahmad and myselfwere both sitting in a graveyard near a certain grave. He was an accomplished Dervesh. He came to know

through his inner powers that the dead body lying in that grave was being put to torture. On seeing this, that Dervesh cried loudly and fainted. After some time, the Dervesh began to meltlike salt. At last, all traces ofhis outward existence were effacel. The fear that this Dervesh had, I did not see or hear in anyore else. Then he said, ‘I am living in seclusion out of the fear cf grave. Today, I have opened my lips after thirty years arid narrated this story to you. So, 0 dear ones! it is better to spend time in the Remembrance of God than passing the time with people in idle chatter and frivolous gossip, for as long as you are with the people you are unmindful of God. The best way, then, is to shun the company ofthe people and prepare for the ultimate journey.’

“After finishing his discourses, he gave me two dates, arid then left. He then began to weep and was lost in absorption.”

Visit to Damascus

Gharib Nawaz says: “Once Hazrat Khawaja Usman Harooni, Sheikh Wahhad-ud-Din Kirmani and myself were proceeding towards Medina. We broke journey at Damaous. In front of the mosque of Damascus, there arc laid to their temal rest some twelve thousand prophets. Here, people get their heart’s desires. We paid homage to the tombs of the prophets, and we came in contact with a number of saints.

“It so happened one day that His Holiness Hazrat Khawaja Usman Harooni, Sheikh Wahhad-ud-Din Kirmani, Muhammad Arif (Reo Geri) and myself were sitting in the mosque of Damascus. There were other Darveshes also sitting ckse by. Muhammad Arifled the conversation by saying: ‘On the Day of judgment, the Darveshes would be humble, and the rich would have to give account.’ One of the persons present there would not agree. He questioned the authenticity of the statement, and inquired, ‘In which book it is recorded?’ Muhammad Arif could not recollect the name of the book. He meditated a little. The angels were ordered to show to the man the relevant book. AsS)fl as the book was shown to him, he stood up and put his head upn his (Arif’s) feet.

“Subsequently, the conversation turned to the topic that the Drveshes present there should exhibit some of their spiritual pwers. His Holiness Hazrat Khawaja Usman Harooni, putting his hand underneath the praying carpet, took out some gold C(Ifls, and gave them to a Darvesh to bring some sweets for those pIsent. Next, Sheikh Ohad-ud-Din Kirmani placed his hand UIDfl the nearby wood, and lo I by God’s grace it turned into g.Id. I (Moin-ud-Din) out ofrespect for my spiritual teacher did nthing ofthe sort. My spiritual guide and teacher, His Holiness Hzrat Khawaja Usman Harooni turning towards me said: “You dii nothing of the sort. ‘ As soon as I got the command of my spiritual teacher, I took out four Qurs from my pocket, and aivanced them towards a hungry Darvesh. The Darvesh and Mthammad Arif both remarked: ‘A Darvesh, who has not aquired so much power, does not deserve to be called a Darvesh indeed.”

Meeting with Sheikh Najin-zid-Din Kubra in Sanjar,

S)fl as the book was shown to him, he stood up and put his head upn his (Arif’s) feet.

“Subsequently, the conversation turned to the topic that the Drveshes present there should exhibit some of their spiritual pwers. His Holiness Hazrat Khawaja Usman Harooni, putting his hand underneath the praying carpet, took out some gold C(Ifls, and gave them to a Darvesh to bring some sweets for those pIsent. Next, Sheikh Ohad-ud-Din Kirmani placed his hand UIDfl the nearby wood, and lo I by God’s grace it turned into g.Id. I (Moin-ud-Din) out ofrespect for my spiritual teacher did nthing ofthe sort. My spiritual guide and teacher, His Holiness Hzrat Khawaja Usman Harooni turning towards me said: “You dii nothing of the sort. ‘ As soon as I got the command of my spiritual teacher, I took out four Qurs from my pocket, and aivanced them towards a hungry Darvesh. The Darvesh and Mthammad Arif both remarked: ‘A Darvesh, who has not aquired so much power, does not deserve to be called a Darvesh indeed.”

Meeting with Sheikh Najin-zid-Din Kubra in Sanjar,

581 A.H. (1185) AD.)

When Gharib Nawaz left Seiwistan for Damascus, Sheikh

Najm-ud-Din Kubra was not present in Sanjar. But when Gharib

Nawaz was returning from pilgrimage to Baghdad, he met the

Sheikh in Sanjar (near Mosul). He stayed with him for two

months and a half.

Second Meeting with Hazrat Ghaus-ul-Azam

581 A.H. (1185 A.D.)

From Sanjar, Hazrat Khawaja Gharib Nawaz reached Gail (Jab! near mountain Judi), and met Hazrat Sheikh Mohi-ud-DinWhen Gharib Nawaz left Seiwistan for Damascus, Sheikh

Najm-ud-Din Kubra was not present in Sanjar. But when Gharib

Nawaz was returning from pilgrimage to Baghdad, he met the

Sheikh in Sanjar (near Mosul). He stayed with him for two

months and a half.

Second Meeting with Hazrat Ghaus-ul-Azam

581 A.H. (1185 A.D.)

From Sanjar, Hazrat Khawaja Gharib Nawaz reached Gail (Jab! near mountain Judi), and met Hazrat Sheikh Mohi-ud-DinAbdul Qadir ofjilan, better known as Ghaus-ul-Azam, who was staying in Gail those days. Here, Hazrat Khawaja Gharib Nawaz stayed with Hazrat Mohi-ud-Din Abdul Qadir ofjilan for fifty- seven days, He received many a blessing and spiritual benediction from Ghaus Pak.

‘V

RETURN TO BAGHDAD

Gharib Nawaz says: “Subsequently, Hazrat Khawaja Usman Harooni returned to Baghdad, and began to lead a secluded life, and said to this humble being thus: ‘I will not come out of this place for some days to come. You should come to me after sunrise, so that I may narrate to you the secrets ofmysticism and Divine knowledge, which may be a treasure-house of knowledge and learning for and may be useful to the disciples and followers.’ This humble being, in obedience to the command, continued to attend upon him at the fixed time. Whatever I heard from my spiritual guide and teacher, I instantly recorded it.” In this way, Gharib Nawaz completed a book consisting ofeighteen chapters, entitled Anis-ul-Arwah, and included the book in his spiritual genealogy, thus complying with the behest ofhis spiritual guide and teacher to the effect that ‘ He, indeed, is the spiritual son and successor who writes the teachings of his spiritual teacher and guide in his own genealogy.’

Conferring Robe on Sheikh Wahhad-ud-Din of Kirman and Sheikh Shahab-ud-Din Umar Saharwardy

. 582A.H. (1186A.D.)

it is said that Hazrat Khawaja Gharib Nawaz bestowed the Robe on Sheikh Wahhad-ud-Din ofKirman and Sheikh Shahabud-Din Umar Suharwardy.7Receiving Holy Relics from and Becoming Spiritual

Successor of this Spiritual Guide and Teacher

582A.H. (1186A.D.)

After having served for twenty years his spiritual guide and teacher in travels, he was separated from him in Baghdad at the ige of fifty-two.

On this occasion, his spiritual guide and teacher Hazrat hawaja Usman Harooni made him Sajjada Nashin-his spiritual successor, and confided to him the Holy Relics of Holy Prophet t’4uhammad, which were handed down from one to another in the Chishti Order. Gharib Nawaz describes the details himself thus:

“My spiritual guide and teacher-Hazrat Khawaja Usman Elarooni-said to Me, ‘0 Moin-ud-Din! I have done all this work for thy sake. Thou shouldst follow these teachings. He indeed is the real spiritual son and successor who is absorbed in the teachings of his spiritual guide and teacher, who gives it a prominent place in his spiritual genealogy, and completes it to his utmost skill, so that he may not feel ashamed on the Day of judgment.’ After saying this, my spiritual teacher gave me the stick that was placed before him, and then honoured me by confiding to me the robe, sandals and praying carpet. Then he said: ‘These holy relics are the sacred possessions ofour spiritual ancestors, which we have received8 from Holy Prophet Muhammad and I have given them to thee. Thou shouldst keep them with thee, as we have done. Whomsoever thou mayst find a real seeker, entrust them to him. Do not hold any hope from people, Live far from the people and separate from the public, and do not demand or ask for anything from anybody.’ Gharib Nawaz continues that “Having said these words my spiritual guide embraced me9 and kissed my head and eyes,’° and said, ‘I have entrusted thee to God.’ Then he went into trance and I departed.” V

TAKING LEAVE OF HIS SPIRITUAL

GUIDE AND LEAVING FOR OOSH AND

ASFAHAN

Gharib Nawaz, after receiving the Robe of Caliphate (being his spiritual successor) from Hazrat Khawaja Usman of Harcion left on travels. He was aged fifty-two years then. He used to stay

the graveyards. The moment he began to be known, he would leave secretly.’2 He first proceeded towards Asfahan Fakhr-udDin accompanied Khawaja Gharib Nawaz.

Reaching Oosh andAsfahan, andtaking Qutub Sahib as his Disciple

In this travel, he first reached Oosh, and then moved on to Asfahan. Here, he met Sheikh Mahmud of Asfahan. It may be noted here that Khawaja Qutub-ud-Din Bakhtiar ofOosh was, at that time, very much attracted towards Sheikh Mahmud of Asfahan, when Gharib Nawaz reached Asfahan, he met him, He gave him the clothes that he was wearing to Qutub Sahib and enrolled him as his’3 disciple. Subsequently, at the age of fourteen (583 A.H.) he started on travels and tours. He accompanied Gharib Nawaz on pilgrimage.

From Asfahan to Pilgrimage with Qutub Sahib

583 A.H. (1187A.D.)

Hazrat Khawaja Qutub-ud-Din Bakhtiar Kaki himself describes thejourney thus: “This humble being was with Khawaja Moin-ud-Din on our way to Mecca, One day, leaving aftern)rning prayers, we reached a city. Here we met a saint who was absorbed in meditation. Standing in a cave, like a dried wood, he Iti his eyes wide open, as if he was in wonder and amazement. were with him for about a month. During this period, only oce he came to consciousness. We stood up, made him salam, ad offered him our respects He replied and said: ‘0 dear ones I you have felt aggrieved by seeing this condition of mine. But yUu may take from me that this grief of yours will earn for you your salvation, for it is said that whosoever serves the Darvesh i5rewarded and he becomes popular.’ Then he asked us to sit dwn and proceeded thus : ‘I am the son of Sheikh Muhammad s1am Toosi. For the last thirty years, I am lost in meditation so rrnch so that I am not aware ofday and night. God Almighty has bfcught me to consciousness today. I think, for your sake. You iE1 feel inconvenient by coming over to me here again. But, piithee, remember these words of mine, that since you have etered in and accepted the mystic way of life, then it ‘viii be uiibecoming to your dignity to divert your attention from, and feel interested in, mundane affairs. Shun the company of people. N[iatever you may get, spend it outright. Do not save anything ct of it, for to save means to court disaster. The way to avoid ha!ne and misery is to become a real and exclusive devotee of 5d. The saint after giving this advice again got into trance.”14

VI

PILGRIMAGE TO MECCA AND

RECEIVING SPIRITUAL DOMAIN OF

INDIA FROM PROPHET MUHAMMAD

583-86 A.H. (1187-90 A.D.)

One day, when he was absorbed in prayer in Kaaba, he eard a voice saying “0 Moin-ud-Din I We are greatly pleased with thee. Thou art given salvation. Ask for anything thou mayst like, so that We may grant that to thee,” He submitted respectfully:

“0 Great God I give salvation to the followers and disciples of Moin-ud-Din.” Came the reply: ‘0 Moin-ud-Din! thou art Our accepted one. I will give salvation to thy followers and disciples and also to those who may enter thy fold till the Day of Resurrection.’5

After paying pilgrimage to Kaaba and performing the Hajj, he reached Medina. Here, he was engaged in prayers in the Quba Mosque. During this time he received the direction from the court of Holy Prophet Muhammad to the effect— “0 Moeen-ud-Din! thou art a helper of my religion. I entmst

to thee the country of Hindustan (India). Proceed on to Ajmer and spread there the Gospel of Truth.”

Receiving this mandate, he was immensely pleased, but wondered as to where Ajmer was situate.

In the meanwhile, he felt drowsiness. He was blessed by seeing Holy Prophet Muhammad in dream, who showed him the city, the fort and the situation of Ajmer. He was bid farewell by giving him a pomegranate from heaven.

Moinuddin ChishtiKhwaja Garib Nawaz  – Ajmer Sharif – Garib Nawaz History in Hindi – Moinuddin Chishti Photos