Tours And Travels

Tours And Travels

Like a true Mystic and a Sufi, Khawaja Gharib Nawaz passed most of his life in tours and travels.

Meeting Ghaus Pak for the First Time 551 A. H. (1156 A.D.)

There is no consensus of opinion as to whether Khawaja Gharib Nawaz did ever meet Ghaus Pak. It has formed the subject-matter of a great controversy. It is now an ascertained fact that Khawaj a Sahib had the occasion of meeting Ghaus Pak twice.

After his education, he left Samarqand and Bukhara for Iraq at the age of twenty in the year 550 A 1-I. He reached Iraq in the year 55 1 A.H., when he was running in his twenty-first year and met Hazrat Mohi-ud-Din Abdul Qadir ofjilan, better known as ‘Ghaus-ul-Azam,’ in Baghdad for the first time.’

On meeting Khawaja Sahib, Ghaus Pak made a forecast about him and said: “This young man will be a great figure of his time. He will be a source of inspiration and a centre of devotion and focus of affection to myriads of people.”2 The prophecy came exactly true.

From Iraq to Arabia and Haroon, and his Becoming a Discivle, 551-554 A.H. (1156-1159 A.H.)

In order to quench his thirst for the spiritual attainments, he left Iraq for Arabia. On his return from Arabia, he undertook a journey to Haroon3 Reaching Haroon (which is known as Haroonabad), he had the unique privilege ofbeing accepted as his (spiritual) disciple by Hazrat Khawaja Usman of Haroon. This was his first enrolment as a disciple ofHazrat Khawaja Usman of Haroon.

He spent two years and a half in the company and in the service of his Master and spiritual teacher and guide-Hazrat Khawaja Usman of Haroon. He spent these years in acquiring spiritual attainments, and in undergoing asceticism.

At last, he succeeded in winning over the pleasure of his great spiritual teacher and guide. He was given the permission to enlist disciples, and was raised to be the spiritual successor.4

Spiritual Genealogy

Khawaja Moin-ud-Din Chishti Mureed (disciple) of Hazrat Khawaja Usman Harooni, disciple ofHaji SharifZindani disciple of Hazrat Khawaja Qutub-ud-Din Moudood Chishti disciple of Khawaja Nasir-ud-Din Abu Yusuf Chishti disciple of Khawaja Abu Muhammad Chishti disciple ofHazrat Khawaja Abu Abmad Abdal Chishti disciple of Hazrat Khawaja Abu Ishaq Chishti disciple of Hazrat Mamshad Au Dinawari disciple of Hazrat Sheikh Amin-ud-Din Hobira-al-Basri disciple of Hazrat Sadidud-Din Hadifa-tul-Marashêe disciple of Hazrat Ibrahim Bin Adham Balkhi disciple ofHazrat Abu Fuzail Bin Aiyaz disciple of Hazrat Khawaja Abdul Wahid Bin Zaid disciple of Hazrat Khawaja Hasan Basri disciple ofimam-ul-Aulia Syedena Hazrat Au, son-in-law of Holy Prophet Muhammad.

Meeting with Saints in Baghdad 555 AR. (1160 A.D.,)

He was fond of coming in contact with darveshes and saints.

He met a number of saints and sages of his time. To some he gave his blessings. On his return from Haroon, he stayed iii Baghdad for some time. During his stay he met Sheikh Abu Najeeb Saharwardy.




Some places visited by Khawaja Sahib (narrated by Khawaj a Sahib himself in “Daleel-ul-Arefeen), are neither mentioned by Farishta nor by the author of”Sair-ul-Arefeen”. His visit to Syria and Kirman likewise has not attracted the attention of either of the two. There is no reason to doubt that he visited places aforesaid in 555 A.H. and 556 A.H.

To Syria, 555A.H. (1160A.D.)

He left Baghdad for Syria. At this time, Nur-ud-Din Mahmud was the ruler of Syria, Hazrat Khawaja Qutub-ud-Din Kald quotes Khawaja Gharib Nawaz as follows:

“Once I (Gharib Nawaz) reached a city, near Syria. Here lived a saint, named Wahhad Mahmud Al-Wahidi Ghaznavi in a desolate cave. He was very fragile, lean and thin. He was sitting on the praying carpet. Two lions were standing before  him. Out of fear of the lions, I did not go near him. When the saint saw me, he said, ‘Come here near to me. Do not be afraid. Ifyou do not think ofgiving injury to anyone, you, in return, will not receive injury from anyone. What are the lions after all, that you are afraid of? He who fears God, is feared by all.’ Then he inquired, ‘Wherefrom are you coming?’ I replied: ‘From Baghdad.’ Thereupon, he said: ‘You are welcome. But it is necessary that you should be devoted to the service of Darveshes, so that you may earn respect and receive blessings.’ Then he continued his dialogue thus:

“Far from the maddening crowd’s ignoble strife, I have come to stay in this cave. Out ofthe fear ofone thing, I have been weeping for the last thirty years.’ I inquired: “What is that, sir?’ He replied: ‘that it prayer. When I offer prayers, I simply weep

-to think as of what worth these prayers of mine are, for, even if ihe slightest minor condition attached to prayer is forgone and emitted, then all my labour will be lost.’

“He concluded by saying: ‘0 Darvesh! ifyou have fulfilled ihe conditions of prayer, then, indeed, you have accomplished a great thing, otherwise you have passed the days oflife in negligence and misery’.”

Journey to Kirman, 556 A.H. (1161 A.D.)

Having returned from Baghdad, he set out for Kirman. The description ofthejourney is given by Gharib Nawaz himself thus:

Once Sheikh Wahhad-ud-Din of Kirman and myself were touring Kirman together. Here we met a Darvesh who was very much absorbed and lost in contemplation.

“Having reached near him, I offered my respects to him and made a salam. He was very lean, and thin. He used to talk very little. The idea struck me all of a sudden that I should inquire from him as to why he was so weak and frail in health. He could read my thoughts. Before I could inquire, he himselfsaid thus: ‘0 Darvesh! it so happened one day that along with some friends, I happened to pass a graveyard. I sat near a grave. We were all merry—making and out ofjest and joy I laughed very loudly. Suddenly, a voice came out from the grave. ‘0 the sleeping one, how can one laugh at all, who has to reach the grave at last, who has, as his enemy, the Angel ofDeath, and who may have, as his companions, underneath the ground, the serpents and snakes.’

“on hearing this, I at once stood up and kissing the hands of my friends, bade them farewell.

“Coming to this cave, I stayed on. Till today, I feel very much horrified by the same incident. Out ofshame I did not look towards the sky for full forty years.”5

From Kirman, he returned to Baghdad, and set out on tours and travels towards India.




Visit to Hamdan, 557 AizI. (1 162 A.D.) The author of “Sairul-Arafeen” writes thus: “Having left Baghdad, he reached Hamdan. Here in Hamdan, he met Sheikh Yusuf of Hamdan.

But this interview is doubtful, as Sheikh Yusuf(Abu Yusuf) of Hamdan died in 535 A.H. or according to some in 536 A.H. This happened five or six years after the birth of Gharib Nawaz. It is possible that he may have visited his tomb in Marrah situated near Bukhara.

Visit lo Tabriz, 55 7 A. H, (1 1 62 A.D.)

From Hamdan he reached Tabriz. Here, he met the great Sheikh Hazrat Khawaja Abu Said ofTabriz, who is the spiritual teacher of Hazrat Jalal-ud-Din of Tabriz, Hazrat Nizam-ud-Din Aulia says: “that the great Sheikh was of such a high calibre that seventy disciples like Hazratjalal-ud-Din ofTabriz used to serve him.”

VisittoAstrabad, 557A.H. (1162A.D.)

From Tabriz he reached Astrabad, and met Sheikh Nasir udDin of Astrabad, who enjoyed a pre-eminent position. He was aged one hundred and severity years. He used to take pride in having enjoyed the company ofAbu Said Abul Khair (died in 440 A.H.) and Sheikh Abul Hasan Kharqani (died 425 A.H.).

He traced his close association with Sultan-ul-Arefeen Sheikh Bayazid Bustami from two sides.

Visit to Bukhara, 557 A.H. (1 1 62 A.D.)

Gharib Nawaz himself describes thus:

“I met in Bukhara a blind Darvesh. He was very much absorbed in contemplation. I inquired: ‘When did you become blind?’ He replied: ‘When I reached the highest pinnacle of glory and I could only seethe Majestic Glory ofAlmighty God pervading, it so happened one day that my eyes were cast on other than God. A voice was heard, ‘0 claimant! thou claimest to love Us only, but thou seest objects and things other than Us.’

“on hearing this voice, I felt ashamed, and I prayed to God that the eye which may see any object other than the Friend may loose its sight. I had not yet finished that my both eyes lost sight.”

Visit to Kharqan and Samarqand 55 7 A.H. (1 1 62 A.D.)

Having reached Kharqan he derived inspiration and spiritual ecstasy from the tomb of Sheikh Abul Hasan Kharqani.

Hazrat Khawaja Sahib says: “In Samarqand, there was a mosque near the house of Abul Lais of Samarqand. Someone raised an objection concerning the direction of the arch of the said mosque towards Qibla. I satisfied him through my spiritual powers as to the arch being in correct position towards Qibla.”6

Visit to Memna 558-559 A.H, (1162-1164 A.D.)

Having reached Memna (Mehna), he derived spiritual benefit and ecstasy from the tomb of Hazrat Khawaja Abu Said Abutl Khair7 and stayed near Memna for two years.8

Visit to Herat, 560 A.H. (1 1 65 A.D.)

Subsequently, he reached Herat. Here he would go to the tomb of Hazrat Sheikh Abdullah Ansari (died in 481 A.H.) anl keep awake the whole night. More often, he wouki offer morning prayers with the ablution of the night prayers.

First Visit to India, 561 A.H. (1165 A,D.)

He visited India five times, the description ofwhich appears elsewhere in the book. His first visit to Multan took place on the 1 0th of Muharram in 56 1 A.H. corresponding to the 1 ith November 1 1 65 A.D. About this visit to Multan, he himself says thus:

“Here in Multan I met a Darvesh. The Darvesh, during the course of conversation said: ‘The repentance of those trading in love is of three kinds. Firstly, it is due to shame, secondly, to avoid sins, and, thirdly, to purify themselves from anger and tyranny.”

Visit to Lahore, 561 A.H. (1 165 A.D.)

From Multan he reached Lahore. The ruler of Lahore in those days was the grandson of Behram Shah, named Khusro Malik, son ofKhusro Shah. When in Lahore, he spent two weeks at tire tomb of Sheikh Pir Au Hujweri, better known as Data Ganj Bakhsh. The tenament in which he sat still exists.

From Lahore to Baghdad, 561-562 A.H.

From Lahore he reached Ghazni. From Ghazni he reached Balkh via Koh Hissar. From Balkh he reached Astrabad, From Astrabad he reached Ray. Subsequently, having returned back to Baghdad, he accompanied his spiritual teacher and guide on  travels.

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