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 THE "RESTING PLACE" OF THE HOLY SAINT

49ÿ

S/s
JC

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Y
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(Copyright)

The holy Shrine of Hazrat Klnvaja Muinuddin Chishti— the

a
Sanctum Sanctorum " of his Dargah at Ajmer.
 m r (IKf

Minister,
Scientific Keseurch and Cultural Affairs, India, New Delhi

i nave giancea tnrougn some cnapters 01 onri \\ . \j.

Iÿegg s biography of Kliwaja Moinuddin Chishti. I he Khwaja

Saheh is known throughout the country as Khwaja Gharib
Nawaz or t lie friend ol the poor. Ilie title is itself an indication ol
the love and esteem in which he is held by millions ol people lor
his services to the cause ol humanity.
( )ne ol the earliest Muslim saints who came to India,
Khwaja Saheb was remarkable not only lor his piety and love
of God but also lor his broad humanitarianism and the
catholicity ol his views. To him all men and women were equal
and he accepted them as brothers and sisters without regard to
caste, creed, language or religion.

I he Dargah at Ajmer this day a centre ol pilgrimage

is to
lo Hindus and Muslims alike. Hie catholicitv and toleration
wliicli the Khwaja Saheh preached offer the basis on which
alone a truly human society can he built. These qualities are
even more necessary today lor India with all her diverse peoples
and even more for the world when conflicting ideologies threaten
the very existence ol man.

(HUMAYUN KABIR)
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 —
Note : To appreciate the life history and the grand mission of Hazrat Khwaja Muinuddin
Chishti in India, which were dedicated to the cause of universal brotherhood and peace among
mankind, it is very necessary for the readers to know something about Islam, its Holy Prophet
and the cult of Sufism which is the essence of Islam. The first 4 chapters of this saint's
biography are, therefore, devoted to these important subjects.—Author.

"Say to My servants that they should only say those things that are best: For satan doth sow dissensions
among them: For satan is to man an avowed enemy." (Quran: XVII: 53).

A
**ccording to the Muslim faith, when the
Almighty God created Adam (the father
of the human progeny) out of a lump of clay,
and commanded the angels to greet him with
a sajda (bow), Eblis, the Satan, hesitated to
acknowledge Adam as his superior because
he claimed his own superiority over Adam by
virtue of his age-long devotion to God
Almighty and his creation out of fire. His
reluctance to accept this divine commandment
to bow before Adam, however, resulted in his
condemnation and he was, therefore, eternally
banished from the benediction of God.
Under this great humiliating disappointment,
the Satan, however, pleaded God that he and
his progeny (the Satan belongs to the progeny
of the genii) may be granted opportunity till
doomsday to lead mankind into error and
sin in order to test the devotion of Adam
and his progeny to God. This request
was granted by the Almighty God with the
commandment that "whosoever followed the
Satan's path, will forfeit His pleasure and his
permanent abode shall be hell-fire." This was
allowed in order to give an opportunity to
Adam and his progeny to choose cither of the
two options, i.e. the straight path or the path
of those who went astray, because the forced
existence of a uniform system or code of
life, without the existence of any Mutazaad
(opposite), would not have been in accordance
with natural justice and the free exercise of
man's talents according to his inherent
nature as he was gifted with the power of
distinguishing evil from good and his natu¬
ral inclinations would thus have remained
unsatisfied. Further, it was not in the "Divine
Scheme of Things" to harness the faculties of
man or his independence as he was made free
with certain options before him to choose.

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Propagation of Islam

"The Brotherhood of Truth is one in all ages: it is narrow men who create sects. Let them not think that
the goods of this world can shield them from evil or its consequences. God's 'Truth and His Messenger
can be known to all: for He in His mercy has given us faculties and judgment , if we would but use them.
The message is not new: all Creation proclaims it: High above all is the Lord of Glory Supreme "—
(Quran: C. 155—XXIII. Translated by Abdulla Yusuf Ali)
"Let there be no compulsion In religion: Truth stands out clear from error: Whosoever rejects evil and
believes in God hath grasped the most trustworthy hand-hold that never breaks." (Holy Quran).

A
LTm. fallacious charge is frequently brought
against Muslims and the holy prophet
Mohammed that Islam was forced at the point
of sword, although the fact is otherwise. As a
matter of fact, Islam does not enjoin upon its
followers to use compulsion in religion as the
following Quranic verse justifies :—
"Let there be no compulsion in religion :
Truth stands out clear from error : Whosoever
rejects evil and believes in God hath grasped
the most trustworthy hand-hold, that never
breaks. And God heareth and knoweth all
things."— Quran : II: 256.
It is therefore inconceivable that the holy
prophet or his four succeeding Caliphs or the
chain of Muslim saints could have acted against
this clear commandment of the Almighty God.
There may have been cases where some Muslim
rulers may have resorted to firm action against
their opponents in the garb of propagating
religion, but their individual action, which was
definitely un-Islamic, cannot be a plea for the
wholesale condemnation of the religion of
Islam. Before arriving at the rash conclusion
that Islam was spread by compulsion or sword
or violence, it is necessary to study and under¬
stand the history of Islam in order to come to
the right decision.
In this chapter, we are chiefly concerned with
the explanation of the teachings of Islam and
not with the personal characteristics of those
short-sighted Muslim rulers who did not work
up to its principles as laid down in the Holy
Quran and thus, instead of attracting the people,
caused repulsion against the basic faith of Islam
which was unambiguously made clear in its
verdict on the point of compulsion in religion.
It will be a grave injustice to Islam if it is
treated in the general sense prevalent among
those who know nothing about this "universal

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Yiie history of Islam
IIMPT
B eforc proceeding with the life-story of
Ashraf-ul-Aulia, Sultan-ul-Hind, Khwaja-e-
Khwajgaan, Hazrat Khwaja Muinuddin Hasan
Chishti of Ajmer (may peace of God be upon
his soul), let us have a glimpse of the early
history of Islam and its dynamic influence upon
the un-Islamic countries within a few years of
its birth with particular reference to the grand
mission of this saint in India. Without this
background, it will be difficult to appreciate
the importance of this historic event, and the
tremendous revolution which the teachings of
the great saint created in the spiritual, social
and political life of this vast country, specially
at a time when racial and caste prejudices
were eating into its vitals.
Hazrat Khwaja Muinuddin's mission was
dedicated to the sacred cause of peace and
salvation of mankind from the moment he set
his holy feet on the scil of India in 1191 A.D.
Digitized by Google
Chapter
His life work is, therefore, of very absorbing
interest to the suffering humanity particularly
at a time when the world is once more torn by
mutual hatred and survives precariously at the
mercy of Atom and Hydrogen bombs. Indeed the
teachings of this great saint have been a per¬
petual source of solace and inspiration to the
seekers after Truth as well as the oppressed
humanity for the past 750 years. His grand
success was based upon the magnificent lessons
of Islam, coupled with the inspirations he
used to get from his divine powers which, in
the terminology of Sufism, are classified as
" Shariar, Tariqat " and Haqiqat " and
44 44
which are the basic teachings of the holy Quran
as elaborated in Hadith and Fiqah having their
root in the religion of Islam.
What is Islam ?
Although we have seen a brief outline of
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Philos
X lazrat Khwaja Muinuddin Chishti was a
great Sufi saint of the 4 Chishtia Order *
and was the first person to introduce and spread
Islam through Sufism in India. Before proceeding
with the story of his illustrious life and mission,
it is necessary to describe "Sufism* to enable
the readers to understand and appreciate fully
the nature and object of this mystic knowledge
which he came to preach in this country.
Without knowing what Sufism means, most of
the contents of this book might confuse the
readers and hence we place this chapter here
for their facility and enlightenment.
There are no fixed rules on Sufism. It is indeed
a Divine Knowledge and only a selected few
get the credit of attaining it by renunciating the
material world and devoting themselves exclu¬
sively to the worship of God. It is a gift from
God bestowed upon those who can retain it
and bring into play only those courses which
25
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Chapter
Brilliant
are permissible for the uplift and happiness of
mankind. In short, Sufism is the pinnacle of
an all-round spiritual development in Islam.
Sufis are a specialised class of spiritual
teachers in Islam who decipher and interpret
the Divine Code not commonly understood by
ordinary human beings because the teachings
of the Holy Quran are classified into two
important categories, viz. (1) Mohakmats and
(2) Mutashabehats. Mohakmats mean clear
cut instructions or orders governing the code of
man's life and conduct as ordained by the
Quran and are easily understandable by every
Muslim, while Mutashabehats mean that secret
code of spiritual teachings which is reserved
only for those who have an aptitude for this
special branch of the Divine knowledge and
which, according to Islamic belief, can only
be attained by very hard practice involving
strict adherence to the principles of self-
Original from
UNIVERSITY OF MICHIGAN
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—
C. 124 {XVI). "In all ages wicked men tried to plot against God's Way , but they never succeeded,
were covered with shame in ways unexpected. The righteous see God in God's Word, and their goal is
the Good. Great teachers were sent to all nations to warn against Evil and guide to the Right. The penalty
for Evil comes in many unexpected ways,for Evil is against Nature. And all Nature proclaims God's
Glory and humbly serves Him, the Lord Supreme".{Commentary on the Holy Quran by Abdulla Yusuf A li.)

A
Lm-s already mentioned in Chapter 3, Khwaja
Muinuddin 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.
Renouncement
One day (in 551 A.H.), he came across a
Majzoob (a divine person constantly engrossed
in communion with God) in the person of one
Sheikh Ibrahim Qandozi who happened to come
to his orchard. The young Khwaja Muinuddin
was watering the plants at that time. Immediately
he saw the dervish, he welcomed him enthu¬
siastically and, after kissing hishands reverently,
made him sit down under a shady tree. He then
brought a bunch of fresh grapes and requested
the holy man to eat it. The request was complied
with. The divine seemed to admire the manners
and this gesture of the young Khwaja's
hospitality and at once perceived, by his intui¬
tive powers, that his host was inwardly worried
and upset, had a spark of divine love in his
heart and was an ardent seeker after Truth.
Overwhelmed by the pleasure of this under¬
standing, the dervish brought out a bit of %khuV
(the substance left after the oil was extracted
from the sesame seed or Til; some historians
say it was a piece of bread) from his wallet
and, after chewing it, put it in the mouth of
Khwaja Muinuddin. No sooner had he eaten it,
than the veil of all worldly imagination was
lifted from his mind and he found himself in
quite a strange world radiating with 'divine

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Khwaj a
His
rding to reliable historians, Hazrat
Khwaja Muinuddin Chishti arrived in Ajmer
at the age of 52 in 587 A. H. or 1191 A. D.
on his divine mission, unique in the annals of
Islam and also in the history of India. As we
have seen, for the success of his grand mission
he had already been suitably trained by his
Pir-o-Murshid Hazrat Khwaja Usman Harooni
and divinely equipped by the blessings of the
Holy Prophet Mohammed. He was thus an
apostle of God dedicated to the cause of Truth
which 44 always and invariably prevails though
in the long run His only armour for the
success of his great mission was that greatest
* invisible power ' that pervades and sustains
the whole universe.
Truth always prevails
Again and again through all successive ages,
the apostles of God have successfully fought
Digitized by Google
Chapter
Ajmer.
Awful
and defeated the forces of evil. Prophet David
succeeded in overthrowing Goliath. Prophet
Abraham survived the torture of a huge fire
made by Namrood to destroy him, but it turned
into a garden of fragrant flowers and Namrood
himself was destroyed by a gnat. There was no
match between Prophet Moses and the mighty
Pharaoh of Egypt who left no stone unturned
to destroy Moses. Yet Pharaoh was doomed to
die in the middle of the Nile helplessly and
Prophet Moses succeeded in his sacred mission.
Lord Krishna, the hero of the Mahabharata,
survived by the grace of God all the intriguing
efforts of Raja Kans who tried to kill him imme¬
diately after his birth. Shree Ramchandra,
the exiled but dutiful son of Raja Dashratha,
secured a mighty victory over Ravana, the
demon king of Ceylon, in a righteous cause.
In spite of all torture, the Holy Christ and his
religion did survive even after his crucification
Original from
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 A Mythical Story
It is only a mythical story to say that Khwaja
Muinuddin Chishti came out to India with the
army of Sultan Shahabuddin Ghauri, as claimed
by a few " distorting " writers recently. On the
basis of authentic history, this is a baseless
claim and deserves wholesale rejection.
From Ajmer, Shahabuddin went to Delhi to
take over the reigns of the government there.
He appointed Qutubuddin Aibak (who was one
of his very able and trusted slaves) as his Viceroy
at Delhi.
Qutubuddin Aibak, a very intelligent and trusted slave
and lieutenant of Sultan Shahabuddin Mohammed Ghauri.
The Sultan, after hia success against Raja Prithviraj
Chauhan, appointed Qutubuddin Aibak to act as his
Viceroy at Delhi.
68
Digitized by Google
(References—Farishta, Vol. p. 85: Tarikh-e-
Hindustan by Molvi Zakaullah, p. 293: Aftaab-
e-Ajmer, p. 155, etc.)
After the fall of Prithviraj, there was no
restriction in the way of Khwaja Saheb to carry
on his mission peacefully all over India. He
made Ajmer his headquarters and continued
his preachings from here through his various
disciples despatched to all corners of the country
as missionaries of his divine message. " As
44
a matter of fact, he did not want to destroy the
kingdom of Prithviraj as we have seen. Un¬
fortunately it was Prithviraj's own persistent
obduracy, arrogance and intolerable persecution
of the great saint and his innocent followers that
were responsible for the downfall of the Raja.
The Khwaja Saheb's only object in Ajmer was to
banish ignorance, darkness, superstition, oppres¬
sion and corruption from the soil of India— a
grand mission on which he was deputed by
an rrrevokablc 44 divine decree ".
Original from
UNIVERSITY OF MICHIGAN

Khwaja Muinuddin's Married Life
and Death
low couldall worldly pleasures
I Sufi saint, who had
a great
in his early
renounced
' teens \ ever think of a married life ? Yet
Khwaja Muinuddin Chishti was obliged to
marry twice at a very advanced age under Islamic
Shariat at the commandment of the Holy Prophet.
As we have seen, he had passed his marriageable
age long before embarking upon his mission to
India. Throughout his blooming youth, he was
devoutly engaged in his difficult spiritual training
under his Pir-o-MurshiJ, Hazrat Khwaja Usman
Harooni, as a whole time devotee. After obtain¬
ing the robes of Khilafat from his Pir, he
undertook extensive tours in Iraq, Syria, Iran
and Afghanistan, meeting many Sufi celebrities
of his time to mature his experience as a Sufi
dervish. Moreover, the Sufis, leading a strictly
austere and religious life, generally denied
matrimony; their only object of life being com¬
69
5A i Original from
Digitized by QLL
Chapter
plete renunciation and staunch dedication to
God in the service of Islam and humanity.
First Marriage
When he had settled down in Ajmer, the
Khwaja Saheb had a special reminder about
his marriage through a 4 basharat' (prophetic
dream) from the Holy Prophet sometime in
591 A.H. or 1193 A.D. The prophet said :
44
O Muintfddin, you are a great preceptor of
our religion. You have followed strictly all our
traditions except one. You should not depart
from our Sunnah ' " (meaning here marriage
4
which is incumbent upon every Muslim under
the laws of Shariat). Coincidcntly that very night
Malik Khitab, a devotee of Hazrat Khwaja Saheb,
had captured a Raja's daughter in an encounter
who embraced Islam and the Khwaja Saheb,
in response to the above reminder, married her
giving her the Islamic name of Bibi Ummutulla.
UNIVERSITY OF MICHIGAN
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 Kftramaat' or Khwaja
ffSUflRz inl
*'
-i- he history of all recognised religions of
the world shows that divine preaching and
miracles have always been correlated. All great
Prophets, Saints, Aulaars and Rishis, the Mess¬
engers of God and founders of the various
world religions, were endowed with 'superna¬
tural* powers to propagate the Divine Message
without which their work would have been but
a poor success. Hazrat Khwaja Muinuddin, as
one of the greatest Sufi saints of his time, was
also endowed with such 4 supernatural' or divine
powers. It is recorded by his Persian and Urdu
biographers that more than 4,600 miracles
emanated from him in the course of his life and
sacred mission in India and other Middle East
countries where he travelled so extensively.
Many of them have already been described in the
foregoing pages of this book but a few more of
outstanding nature are given in this chapter.
If we were to collect and print the whole lot, it
Digitized by VÿjO gLC
uddin
would need a separate volume running into many
hundred pages. In fact, the story of Khwaja
Saheb's illustrious life and his grand mission is
the story of an unending chain of most astound¬
ing and awe-inspiring miracles ever witnessed
in the whole history of Islam. Without miracles,
the success of his mission in India, in the teeth of
overwhelming and bitter opposition, would have
been impossible.
Why these miracles?
According to the natural principle of "seeing-
is-bclieving", man appreciates and believes
quickly any practical demonstration if he sees
it with his own eyes instead of being convinced
by any other kind of mere theoretical education
or appeal for any good cause. There has been
no greater and more sacred cause than the cause
of religion in the history of mankind. Religious
belief has always been a question of strong
97
Original from
V"
UNIVERSITY OF MICHIGAN
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44
Assalam alaikum Yaa Muinuddin Chishti"
(May peace be on you, O Muinuddin Chishti)
pat came the response in clear words 44 Wa
alaikum-us-Salam Alamgir hujjati" (may peace be
on you too, Alamgir the haughty). The Emperor
was surprised at the prompt response coming
from the tomb of the saint and had no go but
to surrender himself before the amazing spiritual
powers of the Great Saint. Upto his last breath,
Aurangzeb remained a great devotee of Hazrat
Khwaja Muinuddin Chishti.
The kingdom of a dervish
By virtue of his life-long devotion and dedica¬
tion, Hazrat Khwaja Muinuddin had become
one of the most beloved saints of "the Lord of
the heavens and the earth and all that is between
the two". (Quran). By the grace of the Lord,
the Almighty God, he was, therefore, in com¬
mand of everything on earth. All the wealth and
pleasures of this world were at his disposal
104
r>
Digitized by QIC
for a mere sign if he so desired, but he had already
contemptuously renounced them when he was
in his 'teens'. Mighty kings and haughty rulers
longed to kiss the feet of and pay homage to
this greatest dervish of his time in order to
supplicate his benediction. But, in spite of all
his supernatural 'powers', this humble fakir
lived a life of extreme austerity and abstinence
so much so that he never made any provision
whatever even for his minimum wants of daily
life. To cover his body, he had, like the Holy
Prophet's solitary kambaW (rug), only one
4
4
Dotahi' or Chaadar ' which too bore patches
4
of repair conspicuously. This sacred Chadar '
4
was handed down as a token or memento to
his spiritual successors in the Chishti silsila'
4
of Sufi saints, viz. Khwaja Qutubuddin Bakhti-
yar Kaki of Delhi, Baba Fariduddin Ganj-shakar
of Pak Patan, Hazrat Nizamuddin Aulia and
Hazrat Nasiruddin Chiragh of Delhi along with
the traditional Mustafavi Tabarrukaat
44
Original from
UNIVERSITY OF MICHIGAN
 Rt "|
fc. -
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•>Vj Z ÿ,v/i
Ws
Khwaja Muinuddin's
Seven Illuminating Letters
to his Spiritual Successor
\
A veritable mine of "Gems of Wisdom"
<*•
Ithis chapter,
n we reproduce seven of the
-
most illuminating and thought provoking
letters on the cult of Sufism which Hazrat Khwaja
Muinuddin Chishti affectionately wrote from
Ajmer to his Khalifa (spiritual successor)
Khwaja Qutubuddin Bakhtiyar Kaki (may peace
of God be upon his soul) who was the accredited
Qutub (spiritual lord or chief benefactor) of his
time for the jurisdiction of Delhi during the
reign of Sultan Shamsuddin al-Tamish. (607 to
633 A.H.)
(Note.-lt must be recalled that during most of
the peaceful and stabilised period of
Muslim rule in India, there has always
been a Sufi saint in each principal
centre of the country who guided both
the rulersand the ruled on true religious
lines for the welfare of humanity, and
who enjoyed highest respect and
devotion generally. During the reign
Digitized by Google
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Chapter
of Sultan Shamsuddin al-Tamish,
Khwaja Qutubuddin Bakhtiyar Kaki
was such a Sufi saint for the jurisdiction
of Delhi. Besides public affection, he
was held in high esteem at the Royal
Court and was the spiritual preceptor
of the Sultan himself.)
As will be seen, these highly instructive and
sacred communications contain a mine of
precious information as well as lessons not only
for the guidance of Sufi dervishes and their
mureeds (disciples), but also for the enlightenment
of the common people who may care to seek
Divine Light and lead a pious life for their
salvation. The basic foundation of these ins¬
tructive letters is, of course, Islamic, for they
conform to the teachings of the holy Quran
and the sacred traditions of the holy prophet.
But, in spite of their Islamic fabric, these
teachings and lessons also conform, in one or
105
Original from
UNIVERSITY OF MICHIGAN
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Gems of Wisdom
108 Ethical Sayings
ESSENCE OF SUFISM.
v .
I n this chapter, we reproduce 108 sacred
sayings which are reported to have fallen
from the pious lips of Hazrat Khwaja Muinud¬
din Chishti from time to time. These were col¬
lected and preserved by old Persian writers and
the great saint's spiritual successor, Khwaja
Qutubuddin Bakhtiyar Kaki of Delhi. The
intervening period of seven long centuries has
not, in any way, affected their ever-lasting
efficacy and value. Coming from a Muslim
saint, they are naturally based on the tenets
of Islam and the traditions of the Holy Prophet
and are very popular among the Sufis for their
guidance. These "gems of real wisdom" furnish
many invaluable lessons, specially for the
Muslims who may wish to lead a pious and
virtuous life of peace and contentment and, as
such, they are bound to repay a careful and
intelligent study. Here they are :—
111
Diqitized by
Google
Chapter
Muinuddin Chishti.
"
i,
(1) The heart of a lover (the true devotee of
God) constantly burns with the fire of Love so
much so that whatever (passion) intrudes upon
its sanctity is burnt to ashes.
(2) When the river pursues its course, the
flow occasions force and noise, but when it
ultimately merges into the sea, it rests in supreme
peace. The same is true of the individual 'self'
covering various stages on its onward journey
to merge itself in the Universal Self.
(3) He indeed is a true devotee, blessed with
the love of God, who is gifted with the following
three attributes :— (i) River-like charity, i.e.
his sense of charity has no limits and is equally
beneficial to all the creatures of God who
approach him, (ii) Sun-like affection, i.e.
his affection may be extended indiscriminately
to all like sunlight and (iii) Earth-like hos-
Original from
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Dargah of Khwaja Saheb
ÿ ri*' um. -»• *:»•
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V •

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W Jf* particularly selected to
hy Ajmer was partic
be the pivot ofWHazrat Khwaja Muinuddin
Chauhan (1179-1192 A.D.) whose whole life
was "one of unbroken chain of chivalrous deeds
Chishti's mission, in India* 'This is a pertinent and glorious exploits which have won for him
question whiMfmay be asked by some critical eternal fame and a name that will last as long
readers. A ferofal study W
the history of as chivalry itself." Prithviraj was the son of
India before k h wja SahqJ>*s arrival, and of the Someshwara (1170-1179 A.D.) who was the
period of hfi Ajpier, will answer this 29th descendant in the lineage of King Vasudeva
question sat I wcUtc already thrown who flourished as far back as 551 A.D. Vasudeva
sufficient of the previous had descended from Chahuman (the founder
chapters. chapter e trace a brief of the Rajput clan of Chauhans) whose date is
history of Khwaja Saheb's untraceable. The description of Ajmer, as given
Dargah w of people every in Sarga IX of the famous documentary
year of the great "Prithviraj Vijaya\ runs as below:—

Geographically, Ajmeni ittiated in the heart
of Rajastjan, aj'cme timev e citadel of Indian
ad tfa|is it suite the erand mission
of Khwai Saheb best. Pc ticagyJAjmer was
the seat of a most powcrfui
Raiout Emperor of find
"The city was so densely populated and
there were so many gardens, tanks and wells,
that not more than one-tenth of the earth was
visible to the sun, and water in the wells was
only two cubits from the ground surface.
Karpurdevi (mother of Prithviraj under

118

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 SCENES OF THE ANNUAL URS
AT THE DARGAH OF HAZRAT
KHWAJA SAHEB AT AJMER.

A special picture showing the main entrance to the

holy shrine taken during the t'rs celebration of
1956.
rr Before the commencement of the "{Qawwali "
programme in the Samakhunu, the Futiha ceremony
U performed and a special sweet called "dalli" is dis¬
tributed as Tabarruk among the audience. In the forefront
of this picture is seen a row of "Fariha Khwans" (Reciters
of certain Quranic verses during the Fariha ceremony).

This picture shows the Irs ceremony of the late Maulana

Another view of the Mahfil in Sumakhana showing the
silken shamiana (canopy) supported by silver posts over¬
hanging at the top of the Sajjadanashin's gaddi (seat)
around which seats are allotted to Sufi luminaries represent¬
ing all the silsilas (orders) of Suti saints in India. These
assemblies are unique and present a blending of the colour¬
ful oriental splendour with the aura of spiritual solemnity.
Mohammed Kusain of Allahabad which is held on 7th of
Rajah (I fljri) every year in front of the Hi'gami Daalaan.
The late Maulana was a great Sufi and died in a state of
acute ccstacy when the qawwal was singing the famous
Persian couplet:—
"Guft Qiuhiusi Faqir-c- Jar fana-o-dar baqa
Kbud ba k hud azaad bndi k hudgariftaar aanidi. "

129
9
r\\t> Original from
Digitized by VÿjOOglL UNIVERSITY OF MICHIGAN
 THE SPLENDOUR OF THE BEGAMI DAALAAN

Scenes of the Begami Daalaan or the portico in
front of the Eastern entrance to the shrine of the saint
which was built in 1643 A.D. by Princess Jahan Ara
Begam, the favourite daughter of Emperor Shah Jahan.
The walls and the massive marble pillars of this portico
were done in ornamental gold tracings in 1888 A.D. at
the expense of the late Nawab Mushtaq Ali Khan of
Kampur U.P. This portico was used by the Begums or
ladies of the Moghul harem during their frequent visits
to the shrine. The picture with the clock above shows
the decorated entrance to the shrine during the Urs
anniversary of 1956.

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Another view of the Begami Daalaan taken at 1 A.M.
in the night. The ornamental silver door of the shrine
remains closed from 10 P.M. to 4 A.M. daily. There is
a mark on the wall immediately behind this door on the
right hand side, where Emperor Jahangir used to stand
for his Fatiha and homage.

A close study of the exquisite ornamental work of

gold tracings etc. on the marble walls and pillars of
the Begami Daalaan.

A gathering pf pilgrims in the Begami Daalaan

UNIVERSITY OF MICHIGAN
t OA
 More Pictures of the Annual 'Urs' of Hazrat Khwaja Muinuddin at Ajmer.
Every inch of the Dargah premises is occupied by
eager pilgrims for the most important Juma prayer during
the Urs. Our picture shows devotees not only in the
Dargah premises but also spreading over the roofs of all
the adjoining buildings and Bazaars for this "Namaaz
Cleaning and sweeping of the Dargah after the
Urs rush is taken up by the Dargah Administration as
well as many devoted pilgrims, high and low, who deem it
a great privilege and honour. Some of the tall reed
brooms used by them are seen in the picture.
A enhanced by the night illuminations during the Urs
A crowd of pilgrims at the Payeen Darwaza of the
saint's shrine after the Juma Namaaz.
THE LOOTING SCENE OF THE DEC.
A unique scene of the looting business of the
Deg during the Urs period. The Anderkotis of Ajmer
hereditarily enjoy this privilege. Our picture shows the
looting in progress while thousands of pilgrims watch this
spectacle as a fun from all vantage points of the Dargah.
The splendour of the Dome is fascinatingly
week as well as on other ceremonial occasions.
( Pictures by courtesy of Mr. M. Rashid.
Gali Langarkhana, Ajmer.)
Original from
UNIVERSITY OF MICHIGAN
 THE PRESIDENT OF INDIA AT THE DARGAH OF HAZRAT KHWAJA SAHEB.

Dr. Rajcndra Prasad, President

of India, visited the Dargah of
Hazrat khwaja Saheb on 13th
February 1951 to pay homage to the
great saint. Our picture shows him
receiving the Tabarrukaat (sacred
gifts) from the Dargah authorities.

The rulers of India, Hindus, Muslims and the British, have held Hazrat Khwaja Muinuddin in high reverence and
esteem and have paid their homage at his shrine.

H. E. Gurmukh \ihal Singh. Governor of Rajasthan, and his wife paid a visit to the Dargih of the saint on 27th
September 1957. A special Qjvvwali programme was arranged by the authorities of the Dargah to welcome them.
Our picture shows them with Mr. MohimmeJ Hisain Chis'iti (a leading Khadim) and late Dewan Syed Inayat Husain
Ali Khan (Sajjadanashin) in the c?i!re of the Qiwwali Mihftl held in fro.it of the Begani Dailan.

132
Original from
Digitized by Google UNIVERSITY OF MICHIGAN- :i •
 GOVERNOR OF RAJASTHAN VISITS THE SAINT'S DARGAH AT AJMER.

• -

WELCOME
The late Dewan Syed Inayat Husain All Khan is
reading out an Address of Welcome to H. E. Gurmukh
Nihal Singh. Governor of Rajaslhan, on the occasion of
his visit to the Dargah of Hazrat Khwaja Saheb on
27th September 1957.

BLESSINGS
Syed Aley Mohammed Shah, the Naazim of the
Dargah, is seen here presenting, on behalf of the saint.
the traditional "Tabarrakaat" (a sword and a shield old
symbols of protection of the cause of God and Religion)
to H. E. the Governor before his departure from the
Dargah.

133
9A i Original from
Digitized by VjO QIC UNIVERSITY OF MICHIGAN
 Memorials of Moghul Emperors at the Dargah of Khwaja Saheb, Ajmer.

The "Shah Jahani Mosque" built by Emperor Shah Jahan in white marble in 1638 A.D. at a cost of Rs. 2.40,000/-. It took
14 years to complete.

K 'v '
> •:
v)Vÿ

The Akbari Nlasjid which was built b*

Emperor Akbar in 1571 A.D. aftt*
Emperor Shah Jahan who built the Shah Jahani Mosque. He dismantling Khwaja Husain's houÿ
was a great devotee of Hazrat Khwaja Muinuddin Chishti. explained in Chapter XII.
*

134
Original from
Digitized by Google UNIVERSITY OF MICHIGAN
 MORE SPECIAL PICTURES

A scene of the Dargah Bizaar during the trs period of 1956 taken
from the marble stairs of the main Nizam Gate of the Dargah.

y~.

H. E. H. Nizam L'sman All Khan of Hyderabad Dn. whose

family has been making great contributions to the Dargah
of Hazrat Khwaja Saheb at Ajmer. (see Chapter 16)

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Recitation of the holy Quran is done day and

night by the pilgrims during the t rs period. Our
picture shows the Jannati Darwaza of the shrine
behind which copies of the holy QtiFfcn arc 135 fhe author qf, ÿthis boojyat the feet of the great saint
and seen in the background, by VjOOQLC UNIVERSITY<<#<MiemS$N
 DAILY CHARITY FROM HAZRAT KHWAJA SAHEB'S KITCHEN

my
Charity has always been a most important feature of Another scene at the Langarkhana where Boy
the creed of Suti dervishes. Our picture shows khwaja Scouts help in the distribution of the Langar during
Saheb's Langarkhanu (kitchen) where a saltish porridge
called Langar is cooked ami distributed twice daily to the rush of the Urs period. A batch of persons is
hundreds of poor and infirm persons most of whom stay seen here waiting patiently for their turn to receive
permanently at the saint's Dargah. They arc seen here
waiting to receive their share of Langar. Emperor Akbar the food.
had granted 18 villages to meet the annual expenses of
Khwaja Saheb's Langarkhana and other traditional
ceremonies.

VOLUNTEERS IN THE SERVICE OF KHWAJA SAHEB'S URS.

*

Is
Members of the "Sir Mohammed Suleman Group" of the Bharat Scouts & Guides. Allahabad. This group
has been rendering excellent service during the annual Urs celebrations at the saint's Dargah for the past 25 years
under their Group Leader. Mr. Khalilullah Khan, who is seen sitting in the centre of the picture wearing a bonnet.
Outside the Dargah premises, there are other Boy Scout Associations of A jmer who also render commendable
service in helping the pilgrims, specially at the Aimer Railway Station during the Urs rush.

136 Original from

Digitized by Google UNIVERSITY OF MICHIGAN
 The Author at "Chillas" of Haz. Khwaja Muinuddin and "Qutub" Saheb at Ajmer

The author (centre) at the entrance of Hazrat At the entrance of Hazrat Khwaja Qutubuddin
Khwaja Muinuddin's C'hilla with two friends. Bakhtiyar Kaki's "Chi/la." at Ajmer

At the top of the hillock called "Sada Bahaar",
overhanging the picturesque Anasagar l.ake, there are
2 memorials known as "Chillas" of (1) Khwaja Muinuddin
and (2) Khwaja Qjtuhuddin llakhtiyar Kaki, the former's
beloved Khalifa. Here they used to sit for meditation and
prayer in strict seclusion for at leist 40 days in each sitting-
Bath these "Chillas" are cave-like natural hollows in two
different big rocks within a distance of 1 furlong. It was
here that Hazrat Khwaja Muinuddin stayed after his
arrival in Ajmer when Kaja Prithviraj's servants had
objected to his stay at their camels* stabling ground.
(See Chapter IX). These "Chillas" are like small Dargahs
having mosques, daaloans, hujras and tombs of certain
notable dervishes. They arc healthy spots and command
a beautiful view of their surroundings.

There are two masonry platforms, about 7-1/2' X 2-1/2', in the cavctto of Khwaja Muinuddin's Chilla
They are covered by silken chadars, flowers and the copies of the Holy Quran.

\r> 137 Original from

Digitized by CjO QIC UNIVERSITY OF MICHIGAN
 Interesting Scenes from Taragarh Hill and
Dargah of Hazrat Miran Saheb.

A panoramic view of Hazrat Miran Amir Sjred Husain

Khangswar's Dargah on the lop of fhc Taragarh
Hill. ( for details see this Chapter. )

This white monument at the northern extremity of the

Taragarh Hill, overhanging the Khwa|a Saheb's Dargah. is
called ChiIla of Bara Pir Saheb, or Hazrat Ghaus-ul-
Azam, Malibooh Subhani, Sheikh Abdul Qadar Gilani of
Baghdad. He was one of the greatest Suti saints in the
history of Islam who founded the Qadari Silsila of Sufis
and has played a most illuminating role in propagating
Islam in Afghanistan, Iran and Iraq in 12th Century A. D.
His original mausoleum is at Baghdad and he never visited
India. But history says that a venerable fakir went to
Baghdad and, on his return, brought out two bricks as
sacred relics from the saint *s Durgah to Ajmer. When
he died in 1770 A.D., these bricks were buried with his
remains according to his last wish and both the Hindus
and Muslims raised a small Dargah over his tomb and
began to call it "Chilla" of Bara Pir Saheb.

Devotees at the Mazaar of Hazrat

Miran Saheb at Taragarh Hill.

Chanting "Faiiha" at the shrine of Miran Saheb.

(Fatiha in Islam is a kind of prayer to (rod for the peace
of the dead. It has a great religious significance in
Islam and is variously offered on ceremonial and other A view of the main gate of the historic Fort of TtrtgnrH
religious occasions.) with a group of sight-seers at the bottom.

Digitized by GoOglC Original from

UNIVERSITY OF MICHIGAN
Glimpses of Hazrat Miran
Syed Husain's Dargah and
His Holy Shrine
at Taragarh, Ajmer.

Another view of the Dargah ot Hazrat Miran Saheb as it appears from

the top of the Baland Darwaza.

ÿ
A closer view of the Mazaar
Sharif (the holy tomb) of
Hazrat Miran Saheb enclosed
by artistic marble lattice.
The holy shrine of Hazrat Miran
Syed llusain Khangswar which is
the main attraction of the Dargah
for pilgrims.

A
Offering homage and
"Fateha" ftf the holy
shrine.

ÿ
Another view of the main
courtyard showing the
Maxaar Sharif ?n the
centre.

i '39 Original from

Digitized by \jO' QIC UNIVERSITY OF MICHIGAN
 MORE INTERESTING SCENES FROM THE TARAGARH FORT

There is an Imam Bara attached to the

Dargah of Miran Saheb. Religious discourses
and Majaalis are held here during the A gathering in front of the Imam Bara after a religious
Moharrum. Our picture shows the 4'Dola" function.
a rep'.ica of the holy coffin of ll-azrat Imam
Ifusam, one of the greatest martyrs in the
history of the world. . * j

ftfli
«< An inside view of Gunj-c-Shaheedaan. Tradition
has it that the number of graves here has
never been counted correctly.
-
The entrance to Ganj • e Shaheedaan
(Treasury of martyrs) which contains
5 long rows of closely marked graves
of those Muslims who were murdered
with Tfazrat Miran Saheb in a night
attack on Taragarh by the Rajputs in
1202 A.D.

Mi

A prayer scene in the mosque of

the Dargah of Hazrat Miran Saheb. A bird's eye view of Ajmer city from the
ramparts of the Taragarh Fort.

140 Original from

Digitized by Google UNIVERSITY OF MICHIGAN
Historical Landmarks of Taragarh Fort.
The long history of Taragarh is both highly
interesting and instructive for the votaries
of modern materialism.

<
An exterior view of the
historic Main Gate of Taragarh
Fort. A party of the Khadims
of Hazrat Miran Syed Husain
Khangswar's Dargah is seen
here emerging from the gate.
Their generations are at this
historic fortress ever since the
death of the saint.

ÿ
The 'inside* view of the Main
Gate of Taragarh Fort. Ihe
roof of this relic has been des¬
troyed by weather and time.

The Adhar SiHa, a huge

whitewashed boulder, which is
the first historic symbol to
greet visitors on the way to
Taragarh. It was hurled by
magic by the garrison in the
Fort during Miran Saheb's
attack on it. The saintly com¬
mander addressed it: "If thou
art come from Allah, fall on
head; but if magic has
thee, then stay there."
massive rock did stay.
(See details in Chapter 16)

ÿ
The impressive Batumi
Darw azu (high gate) of Hazrat
Miran Saheb's Dargah at
Taragarh. It was built in 1568
A.D. by Ismail Quli Khan
during Akbar's reign.

<
The main entrance to the
Dargah showing 3 Degs
(cauldrons) in the foreground.

ÿ
There are several beautiful
daalaans in the premises of the
Dargah which provide shelter
to the visiting pilgrims. Pic¬
ture shows one of them with
the Suhan Chiragh in the centre.

ÿ Original from
Digitized by QIC UNIVERSITY OF MICHIGAN
Distinguished Descendants & Spiritual
Successors of Hazrat Khwaja Muinuddin in Rajasthan

(I) AT SARWAAR A view of the beautiftil

of Hazrat khwaja Fakhruddin (eldest son of nyri DwJ
Khwaja Muinuddin (hishti) at Sarwaar, 37 miks trim
Ajraer on the Ajmer-Kekrl Road.
(2) AT SAMBHAR LAKE In this mausoleum.
Samhhar. sleeps eternally Khwaja
Soklita. son of Ifnzrat Khwaja Fakhruddin eldest
Ha/rat Khwaja Muinuddin (hishti. (See Chapter All.
(3) A view of the interior of the shrine of
llissammuddin Sokhta at Samhhar.
VAGAUR.— The "Mazaar Pak " (holy tomb
Sultan-ut-Tarikin Ila/rat Sutt Hameeduddin Nap**
Me was the second beloved Khalifa (spiritual faeces**
*
or Hazrat Khwaja Muinuddin (hishti. Malta Matar*
and his sons. Abul Fazal and Faizee. who invented "Dt<*
.
c-t/ahi were educated in the library and school of tta
17"y ,l,,s,oric l>arRah. They were mere "Muja*ars" <*
A hadlms of this "Mazaar'' before rising to pott
Fmporor Akbar'i court. (For interesting detaih.
•
*<
Chapter 12).
(5) The "Ba/anJ Darnaza" of the Dargah of
Sufi llamecdtiddin at \agaur. (Rajasthan)

Digitizeaby Original from

UNIVERSITY OF MICHIGAN
 First "Khalifa" or Spiritual Successor of Hazrat Khwaja Muinuddin Chishti

A view of tiic North Gate

Khwaja Qutubuddin*s Dargah
Emperor tarrukh Siyar) with
women to have the "Ziarai"
tomb of the Saint.

Apart from his early descendants, many illustrious

"Khalifas" of Hazrat Khwaja Muinuddin carried the torch
of his holy mission successfully for many generations
after his death. This picture shows the mausoleum of
Khwaja Qutubuddin Bakhtiyar Kaki at Mahrauli (Delhi).
This saint was the first Khalifa of Hazrat Khwaja Saheb
and was appointed to look after the interests of his mission
at Delhi. He died in a state of "hajtl" (ecstacy) as reported
in Chapter 17. A side view of the tomb of Hazrat
Khwaja Q itubuddin taken from the East.

A view of the tomb of Jahan Ara Begam

(daughter of Emperor Shah Jahan). She was
a great devotee of Hazrat Khwaja Muinuddin
and wrote "Munis-ul-Arwah" (Benefactor
The "Deorhi Khis" (miin Entrance) of the Souls) —a Persian work on Sufism
of the tomb of Hizrat Khwaja Q jtubuddin. dedicated to the Great Saint of Ajmer. She
Women are not allowed inside the tomb also huilt the Bcgami Daalaan at the shrine
premises. of Hazrat Khwaja Saheb at Ajmer.
Original from
Digitized b\ Google 143
UNIVERSITY OF MICHIGAN
 HAZRAT KHWAJA MUINUDDIN CHISHTI'S
OTHER "SPIRITUAL SUCCESSORS" IN
NORTHERN INDIA.

trtrrrrr

(l)

The following are the recognised "Spiritual

Successors" of the Great Saint of Ajmer in Northern
India, each one of whom enjoys great reputation and devo¬
tion for his spiritual powers and benediction among
all communities:—
(1) Hazrat Khwaja Qutubuddin Bakhtiyar Kaki
of Delhi. (See Page 143)
(2) Hazrat Baba Fariduddin Ganj-e-Shakar of
Pak Patan.
(3) Hazrat Khwaja Nizamuddin Aulia, Mahboob-e-
Elahi. of Delhi.
(4) Hazrat Makhdoom Ali Ahmed Allauddin Sabir
of Kalyar, near Roorki.
(5) Hazrat Khwaja Nasiruddin Chiragh of Delhi.

All of these saints have been accredited '* Qutubs"

(spiritual heads) of their time and have amazing life-
stories of their own in the history of Sufism in India.

OUR PICTURES SHOW:-

(I) The "Roza Mubarik" or mausoleum of Hazrat
Khwaja Nizamuddin Aulia at Delhi.
(2) Devotees in front of the shrine of Hazrat Khwaja
Nizamuddin Aulia during the "Urs" celebrations.
(3) A "chadar" (covering for the tomb) is being
presented at Hazrat Khwaja Nizamuddin Aulia 's
shrine during the Urs celebrations. (3)

Original from
Digitized by Google UNIVERSITY OF MICHIGAN
 A general view of Hazrat Khwaja Saheb's Dargah, Ajmer
%

A general view of llazrat Khwaja Saheb's Dargah taken from the Bara Pir Saheb's Hill,
showing Shah Jaliani Mosque, XfaJi/tlkhana, BuUmti Darwaza and the dome of the great Saint's Shrine.

Attached to the southern extremity ui

of llazra!
i i.i/.i ai i\ IIw uj.i Dam" > I'<ii Kan is iiic piciurt'Mjue
Jhdlru lank which is the main source of water supply to Dargah vicinity if monsoon is
good. It was built during Akbar's reign and repaired in Col. Dixon's regime (1843-57).

145
i Original from
uriginairrom
Digitized by CjO OQ LC UNIVERSITY OF MICHIGAN
 " A RELIC OF NOBLER DAYS AND NOBLEST ART " - Col. Tod.

The front view of Jama-AI-tamish or Dhai-din-ka-

Jhonpra, Ajmer, which was built in 1199 A.D. or 595 A.H.

This monumental mosque has a shrouded history of its

own according to some writers. There are different
versions about its origin. It is decorated with a very rich
variety of Quranic verses beautifully engraved in stone
all over its massive arches, etc. which tax the brains of
both the historians and the antiquarians. One recognised
fact about its history is that Hazrat Khwaja Muinuddin,
during his lifetime, used to offer his prayers in this
mosque which enhances its sanctity.

Both Sultans Shahabuddin Mohammed Ghauri and

Shamsuddin Al-tamish took keen interest in its construc¬
tion during their reigns. As it was completed in the
latter Sultan's time, his name is therefore associated
with it. There are inscriptions to support this. (For
more details, sec Chapter 16).

ÿ
A \iew of the interior of this historic mosque. Note
the delicate, and complex ornamental carvings on its
red-stone pillars and ceiling. According to Col. Tod, this
is a 44 relic of nobler days and noblest art 44 and according
to Gcnl. Cunningham, "there is no building in India
which, either for historical interest or archaeological
importance, is more worthy of preservation.4*
146

Digitized by Google UNIVERSITY OF MICHIGAN

 HISTORICAL LANDMARKS OF AJMER - AKBAR'S PALACE

\ rare old picture of Akbar's Palace in Ajmer (which is now called Magazine) as it looked before the
advent of the British Raj (1818) showing Ajaimeru Doorg or Taragarh Fort in the background.

The Main Fntrance to Akbar's Palace (i.e. Magazine) at Ajmer facing towards the Naya Bazaar.
This old fortification is now submerged on all sides by the expansion of the thickly populated
city of Ajmer.

Original from
Digitized by QIC UNIVERSITY OF MICHIGAN
 PICTURESQUE ANASAGAR LAKE & BARADARIS OF AJMER

A view of the historic Anasagar Lake with its Baradaris (pavilions) standing on a marble parapet on
the embankment of the lake which is 1,240 feet long. This lake was constructed by Arnoraja or
Raja Anaji (grandfather of Raja Prithviraj Chauhan) sometime between 1135 and 1150 A.D. It was on
the hillock situating on the southern hank of this lake where Rhwaja Muinuddin had stayed for
some time after his arrival in Ajmer. The lake has an area of about 11,377 sq. feet with a depth of 16 ft.
The particular cave in which the saint had stayed is called Chilla Khwaja Saheb" and is marked
44

in the picture by an X. It is preserved upto this day by the Administration of the Dargah of the saint.

A closer view of one of the Baradaris on the Anasagar Lake which was a favourite resort of
Moghul Lmpcrors during their \isit to Ajmer. The marble parapet and the Baradaris were built by
Emperor Shah Jahan in 1637 A.D. at a cost of Rs. 10 lakhs.

148
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 '
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Significance of Sama or "Qawwali
4 :• .: ÿ•:ÿ ÿ*ÿ:•
and its Deterioration at Khwaja
Saheb's Dargah
This chapter isdevoted to a very important
subject, viz. Sama popularly called Qawwali
(i.e. religious songs or hymns). It is a very
interesting method of preaching the tenets of
Sufism. Sama is enchanting and it serves as
a guide and teacher through philosophical
songs whose theme are Love and Peace. This
particular type of music is said to be the definite
means whereby observations and "personal
experiences" are transcended and the individual
consciousness merges in the universal harmony.
It gives a stimulus to man's spirit whereby
invisible and latent forces of nature which lie
dormant come into play, and they create a
tendency of forgetfulness of 'self* towards
humble submissiveness to the dictates of
Spirit. Qawwali therefore plays a most signifi¬
cant part on all ceremonial occasions of the
Chishtia silsila and specially of the Dargah of
Hazrat Khwaja Gharib Nawaz.
10
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17
ÿAm* X *
Origin and conception
The root of the word Qawwali is Qa'ol which
is an Arabic word meaning an axiom or dictum
based upon the religious subjects which help
purification of thoughts. From the word
Qawwali we also get another word Qawwal
which means a musician or singer who sings
the hymns or praises of God and dictums
of the prophets, saints and other holy personages
in Arabic, Persian, Urdu and even Hindustani
composed by reputed Sufi Saints and poets.
These Qawwali concerts are magnetic in nature
and touch the delicate cord of human heart
which, being ethereal, is the main centre of
spiritual awakening in man. The Khwaja Saheb
not only introduced but also patronised these
concerts to capture and mould the hearts of his
audience for accepting the Divine Message
gracefully. Thousands of Muslims and non-
149
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class' chowki must also be engaged permanently
to fill up the gap left by the migration of Ajmer
Qawwals. The tradition of good Soma cannot
and should not be allowed to die out at this
holy shrine.
A New Scheme is needed
A new and compact scheme for the revival
of Qawwali is most urgently called for with
suitable provision in the annual budget of the
A Scene of Qawwali and
152
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Dargah Administration to meet the working
expenses of this scheme. No temporary or
make-shift arrangements will meet the pre¬
sent crisis. This matter cannot and should
not be kept in abeyance. The revival
and maintenance of Qawwali at Hazrat
Khwaja Saheb's Dargah deserve priority
over all other superfluous and unnecessary
expenditure which is draining a fat portion of
the Dargah funds.
"Wajd M
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 BIBLIOGRAPHY
of the Principal Reference Works consulted in the preparation
of this publication.
{ .
V n/
The following is the list of Persian, Urdu and other publications, including sofne
rare Manuscripts, by contemporary Sufi dervishes, historians and C£>urt chroniclers,
etc. (starting with the birth of Hazrat Khwaja Muinuddin), itho have recorded,
along with their own personal experiences, the events of/Hazrcft Khwaja Muinuddin
Chishti's life and mission in their respective writings or) publications,-' frenn time to
time, during the past 7 centuries.

S. No. Name of Publication Author

Afzal-uI-Fawwad Hazrat Amir Khusro of Delhi Persian & 'Ste

Urdu n

2 Aftaab-e-Ajmcr Malik Bashir Ahmed Chishti Urdu Mustafaycc

Agra
3 Ahsan-us-Siar Mohammed Akbar Jahan Urdu Mufid Aam
Agra

Ajmcr— Historical English

--- Fine Art Press.

4 Dcwan Bahadur HartNas
and Descriptive Sarda / \
5 Akbarnama & Abul FazaLftjple Ncwalkishore n during
Aayeen-Akbari farr
Empergfÿroa ÿ XS(krtow i/C reign
/ 'o
A k ma)£f£Twank h Molvi ÿiohatnaird Yakuh hX
1 >\i Zi
Akhbar-uJ-Ak hyaar F\
•I
8Ui century A.D.
Jahangir t
and
W ' reign. —
Atlis>oJ-Arwah ÿ-'FLprai
aarat Khwaja Wii
'Muinuddin Persian tten during
V 'Chilli. (Huzur G_.

AaTitin
«lr ÿ
.. Writteni» 1290*
IHafiz Mohammed Husain Persian

10 v Asr Urd Wfittcjuÿthe reign \

11
f B e>adur 5hahJ
rtrfjf
Aurangzcb's time.
r
ÿUrdu WritfSrwh Khwaja
QuMuddih's

1
gmmed
dinHuqqi Author
-uLAnwaar
14 Behr-ul-

169
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