Hadrat Khwaja Moinuddin Hasan Chishty Ajmeri (Radi ALLAHu ta'aala anhu) also popularly known as Khwaja Gharib Nawaz (Radi ALLAHu ta'aala anhu) is considered as -"The founder of Chishty Order of Sufis" in India.
He was born in 1142 A.D. in Sijistan (Iran). His paternal genealogy is as follows:
Hadrat Khwaja Gareeb Nawaz (Mu'īnuddīn Chishtī),
son of Ghiyāsuddīn, (Alaihis-salaam)
son of Najmuddīn Zāhir, (Alaihis-salaam)
son of ‘Abd al-‘Azīz, (Alaihis-salaam)
son of Ibrāhīm, (Alaihis-salaam)
son of Idrīs, (Alaihis-salaam)
son of Imam Musa al-Kazim, (Alaihis-salaam)
son of Imam Ja’far al-Ṣādiq, (Alaihis-salaam)
son of Imam Muhammad al-Baqir, (Alaihis-salaam)
son of Imām Zayn al-‘Ābidīn, (Alaihis-salaam)
son of Sayyeda-as-Shuhadaa- Imām Ḥusayn, (Alaihis-salaam)
son of Ameer-ul-momineen, Imam-ul-Awliya, Assad-u-ALLAH- ‘Alī ibn Abī Ṭālib (Karram ALLAHu wajhahul kareem)
His maternal ancestry is as follows:
Umm al-Wara' al-Ma’rūf, (Sallim alaiha)
daughter of Māh-e Nūr, (Sallim alaiha)
daughter of Dawūd, (Sallim alaiha)
son of ‘Abdullāh Hanbalī, (Alaihis-salaam)
son of Zāhid, (Alaihis-salaam)
son of Murās, (Alaihis-salaam)
son of Dawūd, (Alaihis-salaam)
son of Mūsā, (Alaihis-salaam)
son of ‘Abdullāh, (Alaihis-salaam)
son of Ḥasan Masnā, (Alaihis-salaam)
son of Imām Ḥasan, (Alaihis-salaam)
son of Ameer-ul-momineen, Imam-ul-Awliya, Assad-u-ALLAH- ‘Alī ibn Abī Ṭālib (Karram ALLAHu wajhahul kareem)
His father, Sayyid Ghiyas-u’d-din (Alaihis-salaam), a pious man of some means, died when his son was in his teens. He left as legacy an orchard and a grinding mill. Once Hadrat Khwaja Moinuddin Hassan Chishty (Radi ALLAHu ta'aala anhu) was looking after the plants in his garden that a mystic, Shaikh Ibrahim Qanduzi, happened to pass by. Shaikh Mu’in-u’d-din entertained him in his garden. Hagiologists trace the germination of mystic attitude in him to the blessings of this Saint. In fact, the most powerful factor in giving a mystic touch to his personality at this early stage was the condition of Sijistan which had suffered terribly at the hands of the Qara Khita and the Ghuzz Turks. It drove the Khwaja’s mind inwards and he realized the futility of hankering after worldly glory or looking after worldly goods.
He sold all his assets, gave the proceeds in charity and took to itineracy. He visited the eminent scholars of his age. While on his way to Iraq, he passed through Harvan, in the district of Naishapur. Here he met Khwaja ‘Usman Harwani’ and was so deeply impressed by his spiritual eminence that he decided to join the circle of his disciples. For twenty years he accompanied him on his arduous mystic journeys and performed all sorts of personal services to him. Shaikh Mu’in’d-din once told his disciples. “I did not give myself a moment’s rest from the service of my Peer-o-Murshid, and carried about his night chores during his journeys and stoppages”.Hajj and the Blessed Prophet’s (Peace be upon him) command:As the great Khwaja become accomplished and perfect in every respect, the divine tutor (Hadrat Khwaja Usman Harwani (Radi ALLAHu ta'aala anhu) honored him with his robe and took him for Hajj. Both then proceeded to Makkah and performed the Hajj, and then went to Madina and stayed there for sometime, to get the blessings of the Holy Prophet Muhammad (Peace be upon him)One night in a trance he was ordered by the Holy Prophet Muhammad (Peace be upon him)-“O Moinuddin! You are a prop of our faith. Proceed to India and show the path of truth to the people there. That is why he is known as Ataye Rasul/Naib-e-Rasul.”
(Lieutenant of Prophet Muhammad (Peace be upon him)
Later he undertook independent journeys and came into contact with eminent Saints and scholars like Shaikh Najm-u’d-din Kubra, Shaikh Najib-u’d-din ‘Abdul Qahir Suhrawardi, Shaikh Abu Sa’id Tabrizi, Shaikh Mahmud Ispahani, Shaikh Nasir-u’d-din Astarabadi and Shaikh ‘Abdul Wahid – all of whom were destined to exercise great influence on contemporary religious life and thought. He visited nearly all the great centers of learning in those days – Samarqand, Bukhara, Baghdad, Naishapur, Tabriz, Aush, Ispahan, Sabzawar, Mihna, Khirqan, Astarabd, Balkh and Ghaznin and acquainted himself with almost every important trend in Muslim religious life in the middle ages. His moral and spiritual qualities attracted many people to his fold and he appointed his Khalifas in Sabzwar and Balkh. Shaikh Auhad-u’d-din Kirmani, Shaikh Shihab-u’d-din Suhrawardi and many other eminent mystics benefited by his company.
Having thus roamed all over the Muslim lands which had not yet recovered from the terrible shocks of Qara Khitai and Ghuzz invasions and were to be ravaged very soon by the Mongols, he turned towards India. After a brief stay at Lahore, where he meditated at the Shrine of one of the prominent Sufi Shaikh Ali Hajweri (Radi ALLAHu ta'aala anhu), he proceeded to Ajmer.
Khwaja Gharib Nawaz composed a couplet paying a glowing tribute to Shaikh Hajweri (Radi ALLAHu ta'aala anhu):
"Ganj Bakhsh-e-Har Do Alam Mazhar-e-Noor-e-Khuda, Na Qisan Ra Peer-e-Kamil, Kamilan Ra Peshwa"Translation: He is a wealth bestowing Saint in this world and hereafter and an embodiment of divine light.A complete spiritual guide for the imperfect disciples and a leader of the perfect Saints.
He adopted the Indian tradition and culture, seeing the inclination of Indians towards Music and singing he introduced Qawwali (Sama) to convey his message of oneness of ALLAH (SWT).Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu) breathed his last; after achieving the command given to him by the Holy Prophet Muhammad (Peace be upon him).
His noble soul left the corporeal body on the 6th of Rajab (633 A.H.)- 16th March 1236- at the age of 97. He was buried in the same prayer room (Hujra)which was the center of his divine activities, throughout his stay at Ajmer Shareef. Today his Shrine is popularly known as “Dargah Sharif of Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu)”.
People of all walks of life and faith from all over the world, irrespective of their caste, creed and beliefs visit this great Shrine to offer flowers, Chaddor and Itar of their esteem and devotion. The rich and the poor stand side by side to pay their homage and respect to the divine soul and to acquire the peace of mind & soul to get the blessings of Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu)Ajmer was not merely the seat of Chauhan power ; it was a religious center also where thousands of pilgrims assembled from far and near Shaikh Mu’in-u’d-din’s determination to work out the principles of Islamic mysticism at a place of such political and religious significance shows his noble status in the eyes of ALLAH (SWT) as he was spiritually guided to make Ajmer Shareef as his base on the instructions of the Holy Prophet Muhammad (Peace be upon him).Gharib Nawaz was the exponent of the true spirit of Islam. Like orthodox and static theologians he did not engage himself in vain metaphysics but rigorously strove to save human sympathy from running into narrow grooves and struck at the very root of parochialism, castesism and religious exclusiveness which are being propagated by some vested interests. According to Gharib Nawaz the religion is not merely based on rituals and ecclesiastical formalities but “service of humanity” is its sole raison d’être . Describing the qualities which endear a man to God, Gharib Nawaz referred to the following attributes :
"AWWAL SAKHAWATE CHUN SAKHAWATE DARIYA, DOM SHAFQAT-E-CHUN SHAFQAT-E-AFTAB, SIWAM TAWAZO-E-CHUN TAWAZO-E-ZAMEEN. "
(First, river like generosity; second, sun-like affection, and third earth like hospitality.)
When once asked about the highest devotion of ALLAH, Gharib Nawaz remarked that it was nothing but
“Dar mandgaan ra fariyad raseedan wa haajat-e-baichaargaan ra rawa kardan wa gursingaan ra sair gardaneedan”i.e. to redress the misery of those in distress, to fulfil the needs of the helpless and to feed the hungry.
Gharib Nawaz loved humanity in general and the Indians in particular. Indeed he had a mission to bring a social and spiritual revolution.He ruled over their hearts. Perhaps in no other country were the effects of this social and cultural revolution so marked and so far reaching as in India. Sufism (Islamic mysticism) reached India when it had entered the last and the most important phase of its history the organisation of Sufistic structure of Islam having various denominations, especially Chishtiya, Qadriya, Naqshbandia, and Suharwardia.
Among these denominations the Chishtiya order has been supremely successful on all levels of pluralistic society of India based on cultural, religious, and social differences.
The Urs Mubarak of Hadrat Khwaja Moinuddin Hasan Chishty (radiALLAHu ta'aala anhu):The 'Urs' (spiritual union with ALLAH) of Khwaja Gharib Nawaz (Radi ALLAHu ta'aala anhu) is celebrated every year in the first week of Rajab, on seeing the moon of Rajab which is the seventh month of the Islamic calendar, drums are beaten to herald the commencement of the annual ceremony. The permanent Chauki (troupe) of qawwals arrive, and after Maghrib (sunset prayers) sit in front of the Shrine and sing the following verses
“Bartui mehfil-shahana-mubarak-bashad Saqia-badao-paimana mubarak bashad”
(Felicitation to thee for this blessed and majestic assembly; salutation,
‘Oh Saqi for your bountiful goblet of sacred wine).
And,
“Ilahi ta-abd-astana-i-yar-rahe Yeh-asra-hai-gharibon-ka-barqarar rahe”(Oh God, may this Shrine of the beloved exist till the last day,
may this refuge of the poor remain forever!)
The word Urs has been derived from “UROOSA” in arabic-which literally refers to wedding and actually means a union of the lover with their Beloved and when it is referred to the blessed friends of ALLAH- it refers to the day of union with the Wali of ALLAH with their Beloved- ALLAH. It is said that Huzoor Gharib Nawaz (Radi ALLAHu ta'aala anhu) spent last six days of his life in seclusion in a cell and the 6th day of Rajab, his noble soul left the corporeal body. Every year Urs Mubarak is celebrated on his death anniversary in the Islamic month of Rajab.Although Urs is held for the first six days of Rajab. Yet the 6th day is regarded to be the most special and auspicious. It is called “Chati Sharif”. It is celebrated on the 6th Rajab between 10:00 A.M. to 1:30 P.M.
Inside the Mazar Sharif the Shajarah is read by Khadiman-e-Khwaja then Fariyad (Prayers) start for people present at the Dargah and for the country and its people for the peace and prosperity and also those who are not present but have sent Nazar-o-Niyaz to the Khadims to mark their presence for their welfare and for the promotion of brotherhood amongst them.
Khadiman-e-Khwaja (the custodian of the Holy Shrine) tie small turbans on each others head and present Nazar (offerings in cash).Just before the Qu'l (conclusion of 6th Rajab Chhati Sharif) Bhadawa is sung at the main entrance of the Shrine by Qawwals which literally means- "a poem or verses in praise of ALLAH, His Holy Prophet (Peace be upon him) or famous Sufis (Auliyas)."Badahwa is the only recitation which is accompanied by talis (clapping) only, and no other instrument is played. It was composed by Hadrat Syed Behlol Chishty (Radi ALLAHu ta'aala anhu), one of the ancestor of Khadims who again refers to Khwaja Moinuddin Chishty (Radi ALLAHu ta'aala anhu) as Khwaja Hasan Dan. After its recitation, the ceremony of the Qul comes to an end and Fatiha is recited. The ceremony is marked closed by firing a cannon at 1:30 P.M. in afternoon.
By: Hazrat Mufakiray Islam Abu Zain Peer Syed Mohyuddin Mahboob Hanfi Qadri Sajjada Nasheen.Khanka Mahboobabad Havelian Shareef Pakistan
Present By: Ghulam and Fakir Of Shona Murshid
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