Qutub Sahib Seeking interview 611 A.H. (1214 A. D.)
Qutub Sahib, reaching Delhi from Baghdad via Multan, sent a petition to Khawaja Gharib Nawaz at Ajmer, seeking permission to be with him. Gharib Nawaz, thereupon, replied:
‘To you is entrusted the spiritual sovereignty of Delhi. Stay where you are. I myself am reaching Delhi in the near future. You are with me spiritually and mentally ever close.”
Arrival in Delhi During the Reign ofSultan Al-tamash,
61] A.H. (1214 A,D.)
Now Khawaja Gharib Nawaz reached Delhi and stayed in the monastery of Qutub Sahib. Qutub Sahib wanted to inform Sultan Al-tamash of his arrival, but Gharib Nawaz did not like the idea. Qutub Sahib thereupon became quiet. But in spite of all this, Sultan Al-tamash and the high and the low of Delhi came to know ofhis arrival. People flocked to have a glimpse of him, and pay their homage and respect to the sage, the saint and the philosopher.
Conferring Robe on Baba Farid-ud-Din GanJ Shakar 611
During his stay in Delhi, Qutub Sahib and others were enlightened according to their calibre. Gharib Nawaz himself once asked whether there was anyone amongst Qutub Sahib’s disciples who yet remained deprived. Qutub Sahib thereupon submitted : “Yes, sir, there remains one Baba Farid-ud-Din Ganj Shakar. He is sitting in a secluded place.” Gharib Nawaz then said: “Let us go, and see him.” Both of them went to the tenement and opened its door, Baba Farid Ganj Shakar had become so much weak that he could not stand up in order to pay respects, With tears in his eyes, be put his head upon the groun& Gharib Nawaz, seeing all this, said to Qutub Sahib, “0 Qutub! how long will you put him to strains and rigours? Come, let isis confer some blessings upon him.”
Gharib Nawaz took his left hand and Qutub Sahib his right hand, and thus Baba Farid Ganj Shakar was made to stand. Then,
Gharib Nawaz, raising his head high up towards the sky, prayed thus: “0 God Almighty, accept our Farid, and make him a perfect Dervesh.” A voice was heard: “We have accepted Farid. He will be a great Darvesh of his time.” Hearing these words, Baba Sahib’s condition underwent a change. Then Gharib Nawaz said to Qutub Sahib: “Preach to him the Gospel, which is handed down to Chisti Khawajas.” Through the grace and blessing of the Gospel, Baba Sahib came to know the mystery of the inner life..
Gharib Nawaz, afterwards, gave a Robe to Baba Sahib, and Qutub Sahib gave him such other particular articles as turban. Gharib Nawaz humorously remarked to Qutub Sahib: “Thou hast brought in the net a big hawk. His nest will, undoubtedly, be in the highest heaven.” It will be interesting to note here that a poet, present at the meeting, at the spur of the moment, said the couplet, which reads thus: “The benefits of both the world, conferred by the Sheikhs, have been received by Farid. He has, indeed, got the kingship from the kings of the world.”
Arrival of Hazrat Khawaja Usman Harooni in Delhi,
611 A.H. (1215 A.D.)
Hazrat Khawaja Usman Harooni had love, affection and regard for Gharib Nawaz. Moved by love and prompted by a desire to meet him, he left for India, Gharib Nawaz himself writes details of Hazrat Khawaja Usman Harooni’s visit to Delhi in his book Kunzul-Jsrar thus:
“The writer of this book Khawaja Moeen-ud-Din Chishti writes that I passed twenty-two years of my life in the company and service of my spiritual Guide and Teacher Hazrat Khawaja Usman Haroorij Chishti while in travels, in order to understand the Divine mystery and to reform and replenish my inner self. At last, after a considerable long time, Hazrat Khawaja Usman Harooni, by the Grace ofGod, reached Delhi in the month of ZilHij in the year of grace 6 1 1 A.H. (2nd April 1 2 1 5 A.D.). When in Delhi, His Holiness selected a secluded place for his stay. The author ofthis book submitted that some calm, quiet and secluded place may be chosen for his permanent abode and stay. Thereupon, His Holiness replied ‘0 Moeen-ud-Din! live thou in my company for some time once again, so that thou mayst acquire spiritual powers through the constancy of my training and preaching and after that settle permanently in Ajmer.’
“During the course of this conversation, that seeker of Truth-Sultan Shams-ud-Din Al-tamash-eager to pay his homage and respects came to Hazrat Khawaja Usman Harooni on the 2nd of Zil-Hij in the year 6 1 1 A.H. After meeting him, the Sultan swore and said to His Holiness thus: ‘For the sake of God, Who has given you life, and Who has guided you and Who has taken you out ofdarkness to light and to the path oftruth, righteousness, and taken you towards the higher goal of Divine Revelation, prithee, be kind enough as to acquaint me with Divine mystery, and please agree to accept me as one of your humble disciples, and likewise train me in the mystic way oflife. I have come to you with a sincere and receptive heart full of hope.’
“His Holiness Hazrat Khawaja Usman Harooni appeared to be much impressed. He, finding the Sultan to be really a seeker of Truth ançl otherwise fit, honoured him by consenting to make him one ofhis spiritual pupils and disciples, and bestowed upon him the hall-mark of discipleship-the cap. “The Sultan of Delhi, through the inspiring company of l—Ii Holiness Hazrat Khawaja Usman Harooni, acquired thc knowledge of mysticism and spiritualism in its various aspects. such as clairvoyance, claire-audience, thought-reading prognostication, psychometry, telepathy, ecstasy, and variou other spiritual manifestations.
“Hazrat Khawaja Usman Harooni ordered me to write book on mysticism based on the Quranic verses, precepts anc teachings of Holy Prophet Muhammad, and on couplets anc saying ofthe outstanding saints, which may serve as a Guide foi Sultan Shams-ud-Din Iltutmash, so that his heart may ever b safe for the love of God, and may accept nothing but the Divin love alone. He may thus feel inspired by the book and ina thereby purify his inner self, and by surrendering his selftoo, anc boing absorbed in the thought of God alone, he may ultimatel) attain to higher perfection and may acquire spiritual powers..
“In compliance ofthe command ofmy Pir-O-Murshid Hazxa Khawaja Usman Harooni, I, the humble author, began to writ the book. I divided the book into twenty-five parts. I named th book as Kanzul-Asrar.’ Having thus completed, I sent it tc Sultan Shams-ud-Din Al-tamash. The Sultan, being benefited b the inner meaning of the writing, and its inner implications achieved divine wisdom. The Sultan, even after His Holines Hazrat Usman Harooni had left Delhi, remained in the compan of the author for a considerable period of time. During all thi time, he was deeply absorbed in the study of my aforesaid book It so happened that by the grace of God the Sultan having we! digested the book attained spiritual ecstasy. He also attaine spiritual powers, and, accordingly, became one of the saint1 men ofGod. Subsequently, according to the behest ofHis Holmes:
Hazrat Khawaja Usman Harooni, the author settled down ii Aj mer.” Visit ofSheikh Sadi ofShiraz to India
611 A.H. (1215 A.D.)
Sheikh Sadi, a renowned poet of Shiraz, came to India daring the reign of Sultan Iltutmash. As has been said above, IHLzrat Khawaja Usman Harooni and Hazrat Khawaja Gharib Nwraz were staying in Delhi during the year 61 1 A.H. (1215 AD.). He had the privilege of meeting both the saints in Delhi. E<awaja Gharib Nawaz in his book Kanzul-Israr has quoted srne verses and quotations of Sheikh Sadi.
Return from Delhi to Ajmer,
615-620 A.H. (1219-23 A, D.)
After Hazrat Khawaja Usman Harooni had left Delhi KIawaja Gharib Nawaz continued to stay in Delhi for some time teching, guiding and inspiring Sultan Shams-ud-Din Al-tamash. Sbsequent1y he left Delhi for Ajrner and permanently settled there.
His Second Marriage,
He married a second time with the daughter of Sayyed Waj ih-ud-Din Mashhadi, named Bibi Asmat-Ullah.