Chapter II

Shmte^ 0^ Jndia
I. SfUine o^ Sia/vtat Jihmaja Meinuddin QAbfiU
II. Sfkine c/ Ma/zxat Jifimaja JVVzxunuddm CUdU^
1. Sfi^uneo^Ma^z^uUJCAwajaMmnu^
 13

History of Sufism in India

Sufism in Islam is the outgrowth of mystic speculation and it is

rooted in the Quran and the Sunna. It is both a way of life and a

doctrine. In an attempt to inculcate religious spirit and make people

aware of the spiritual dimension of life, the followers of early Sufism

organized themselves into separate fraternities (Silsilahs), named

them after their inceptors and instructed their disciples (Murids) in their

hospices in exoteric and esoteric sciences. The adoption of spiritual

exercises and practices not prevalent in early Islam by certain Sufi,

aroused the fury of Ulema (orthodox) to condemn Sufi's as heretics

and demanded their suppression. In face of severe opposition, the

representative Sufis, adept in Islamic sciences modeled their life in

conformity with Islam Sharia (common law). They also professed that

their mission was to sustain contact with the original experiences of

the Prophet and prevent Muslims from turning wholly materialistic.

Sincere devotion to God and service to mankind made them look

exemplars of piety and upholder of the ideal of Islamic egalitarianism.

They did not accomplished a high degree of reconciliation between

spiritual and worldly life. Consequently, Sufism as the embodiment of

emotional religion, became a wide spread movement under the

leadership of Shaikh Junaid Baghdad! (10''' Century A.D.), the

exponent of sober genre of Sufism. Therefore, all those to whom

spirituality was a genuine concern, identified the service of man with

the divine worship and presented Islam as a gift to the world. Though
 14

mystic traditions became popular among the followers of other

religions of the world, yet their representatives generally turned with

themselves, cutting off relation with the mundane world for their

spiritual progress.

It is also noteworthy that the Sufis of Persian speaking lands of

Iran and central Asia known as Ajam were influenced by their regional

environment in which they had adopted certain ascetic exercises that

were at variance with the orthodox of Sufis of Arab lands, called

Maghrib. Consequently two Sufi traditions developed simultaneously

viz., Maghrib's and Ajami traditions. The Sufis who introduced different

Silsilahs (fraternities) in India came from central Asia and Khurasan

and represented generally the Ajami tradition of Sufism. Of the early

Sufis, only Shaikh Bahauddin Zakariya(d.1262) of Multan who

belonged to the Suhrawardi Silsilah represented the Maghribi tradition.

Unlike him, the Chishti Sufis, who came from Khurasan and central

Asia represented the Maghribi tradition as the element of syncretic

Sufism, discernible in their teachings and practices. The shrines of the

early two Chishtis, Hazrat Khwaja Moinuddin Chishti (d.1236) who lies

buried in Ajmer and Hazrat Khwaja Nizamuddin Auliya (d.1325) who

lies buried in Delhi.

Fig. 2: Grave of Hazrat Khwaja Moinuddin Chishti
 15

Shajra-i-Nasabi of Khwaja Moinuddin Chishti (R.A)

Hazrat A'.i-lbn-Abu Talib (Karam ullah-o-Wajho)

Hazrat Imam Husain (R.A)

Hazrat Imam Zainul Abidin (R.A)

Hazrat Imam Mohummad Baqar (R.A)

Hazrat Imam Jafar Sadiq (R.A)

Hazrat Imam Moosa Kazim (R.A)

Hazrat Imam All Reza (R.A)

Hazrat Syed Ibraheem (R.A)

Hazrat Syed Abdul Aziz (R.A)

Hazrat Syed Tahir Husain (R.A)

Hazrat Syed Ahmad Husain (R.A)

Hazrat Syed Kamalluddin (R.A)

Hazrat Syed Gayassuddin (R.A)

Hazrat Khwaja Mcinuddin Chisti (R.A)^

 16

Shajra-i-Chishtiyah
(Spiritual Tree of Chishti Order) of
Khwaja Syed Moinuddin Hasan Chishti (R.A)

Prophet Mohammad (SAW.)

Imam-ul-Auliya Syedna Hazrat Ali (R.A)

Hazrat Khwaja Hasan Basri (R.A)

Hazrat Khwaja Wahid Bin Zaid (R.A)

Hazrat Khwaja Fuzail Bin Ayaz (R.A)

Hazrat Khwaja Ibrahim Bin Adham Balkhai (R.A)

Hazrat Khwaja Sadeed-ud-din Huzaifa AI-Mar-ashi (R.A)

Hazrat Khwaja Amin-ud-din Hubera Basri (R.A)

Hazrat Khwaja Mumshad Ali Denoori (R.A)

Hazrat Khwaja Abu Ishaq Chishti (R.A)

Hazrat Khwaja Abdal Abi Ahmad (R.A)

Hazrat Khwaja Abu (bu) Mohammad Chishti (R.A)

Hazrat Khwaja Nasir-ud-din Abu Yusuf Chishti (R.A)

Hazrat Khwaja Qutb-ud-Din audud Chishti (R.A)

Hazrat Khwaja Haji Sharif Zandani (R.A)

Hazrat Khwaja Usman Harvani (R.A)

Hazrat Khwaja Moinuddin Chishti (R.A)^

 17

Hazrat Khwaja Moinuddin Chishti

'Khwaja Moinuddin Cnishti was born in Sijistan (Sistan) and

brought up in Khurasan (Iran). His father, Khwaja Ghiyasuddin Hasan,

was a nnost pious and God fearing man. When he died the Khwaja

was fifteen years old. The Khwaja lived on the earnings from a garden

and a water-miii, inherited from his father. One day, while working in

the garden, a Majzub (ecstatic) named Ibrahim Qunduzi passed by.

The Khwaja, kissing his hands, offered the Majzub a seat under the

trees, while placing before him a bunch of grapes. The Majzub took

out some sesame seeds, chewed them and put them in Moinuddin's

mouth. This aroused in him a great spiritual illumination. After a few

days Moinuddin sold his possessions and distributed the money

amongst the local dervishes. For many years he lived in Samarqand

and Bukhara, learning the Quran and studying theology. From there he

travelled to Harwan, a suburb of Nishapur, where under Shaikh Usman

Harwani, he practiced rigorous austerities for about two and a half

years. The Shaikh was highly impressed and gave Moinuddin a

Khirqa, appointing him his Khalifa. The Khwaja set off for Baghdad and

reaching Sanjan, met Shaikh Nizamuddin Kubra. He lived with the

Shaikh for a short period, then moved to Jil where he stayed with

Shaikh Abdul Qadir Jilani for eight weeks. The Khwaja's next long stay

was at Baghdad, a week's journey from Jil. There he kept company

with such Sufi saints as Shaikh Ziyauddin, the uncle and teacher of
Shaikh Shihabuddin Suhrawardi, Shaikh Auhaduddin kirmani and

Shaikh Shihabuddin himself'.^

From Baghdad the Khwaja returned to Hamadan where he met

Shaikh Yusuf Hamadani. From there he went to Tabriz and saw

Shaikh Abu Sa'id Tabrizi, the teacher of Shaikh Jalaluddin Tabrizi.

Then he went to IVIayhana and Kharaqan and visited the tombs of

Shaikh Abu Sa'idin Abi'l Khair and Shaikh Abu'l Hasan Kharaqani. The

Khwaja remained for about two years in that region, and then travelled

to Astarabad where he visited the tomb of Shaikh Nasiruddin

Astarabadi. From there he went to Herat where he lived near the tomb

of Khwaja Abdullah Ansari. Refusing to remain in one place, the

Khwaja accompanied by a servant, wandered throughout the area

surrounding Herat. His fame attracted a large number of people.

Though he disapproved of such popularity and fame, and left for

Sabzwar, where he converted the local Shi'i governor, Mohammad

Yadgar, to Sunni orthodoxy. After some time, accompanied by

Mohammad Yadgar, the Khwaja reached Hisar Shadman. Leaving

Yadgar at Hisar Shadman, the Khwaja travelled to Balkh. There he

miraculously converted Maulana Ziyauddin Hakim to Sufism'.'*

'Meanwhile, Muizzuddin Mohammad bin Sam had conquered

Delhi and, departing for Ghazni, left his favourite slave, Qutubuddin

Aibak, as head of his forces in the occupied city. On route to Ghazni,

Sultan Muizzuddin died. The Khwaja left Lahore for Delhi where he
remained for some months. During this period he stayed at a place

which is now marked by the grave of Shaikh Rashid Makki. Traces still

remain of the arch of the Khwaja's mosque'.^

After finally settling at Ajmer, Khwaja Moinuddin, who until then

had been celibate, took two wives. According to tradition he decided to

marry in order to imitate all the Prophet's practices.^ A few years after

his an-ival at Ajmer, he married the daughter of Syed Wajihuddin, a

brother of Syed Husain Mashhadi. Ghausi Shattari's statement that the

Khwaja and his wife lived together for twenty seven years, would seem

to be reinforced by circumstantial evidence. The wedding seems to

have taken place In 606 A.H. The Khwaja's second wife was a

daughter of a local Hindu chieftain who had been seized in war. Both

are said to have born the Khwaja children.''

Works of Khwaja Moinuddin: Khwaja Moinuddin has left some work

to the posteriori, two amongst them are well known:

Anisul Arwa (Anise Doulat): This book is a collection of the sayings of

his spiritual guide Khwaja Usman Harwani. The book contains twenty

eight majalis (sittings) and deals with the orders of the Imam, prayers

[maulajat), duties of women etc.

Ganiul Asrar: The author completed the book in twenty two years of

his journey. It is divided into twenty five chapters and deals with

different religious aspects for example necessity of the knowledge of

 20

Tariqat, apparent and inherent cleanliness, devotion and exploration of

the secrets.^

History of the Shrine

The city of Ajnner is situated along the trade route linking Delhi

with Gujarat. It falls at the west of India almost 235 km from Delhi. It

is branded as the oldest city of India.

Khwaja's parents were the descendants of fourth caliph of Islam

Hazrat Ali. Khwaja arrived in the city of Ajmer at the age of 52 around

1191. He got settled at Ajmer before the establishment of Muslim rule

in India. At that time Ajmer was ruled by a famous Rajput king Prithvi

Raj Chauhan. Khwaja gained popularity in very less time and devoted

himself in giving divine teaching to his disciples, he also worked for the

remedies and social hurdles of the local people. People of Ajmer were

so impressed by his teachings and spiritual excellence that they began

to embrace Islam.

Preaching the gospel of Islam remarkably Khwaja devoted his

entire life for the spiritual healing of his disciples. Attracted by the

spiritual fame and glory of Khwaja, Shahabuddin Ghori came to seek

blessings of former, after he defeated Prithvi Raj in the famous battle

of tarain. Khwaja's noble and sacred mission of spiritual guidance

gave comfort and benefited many people. He died on 16"^ March

1236, at the old age of 97 and was buried in the place where he lived

and gave teachings. Presently the shrine of Ajmer is popularly known

as Dargah Sharif of Gharib Nawaz. 'The shrine has assumed an

important position in the religious annals of the Muslims of the Indian

subcontinent and emerged as a great centre of spiritual activity for all

seekers after truth'.^ Khwaja's personality has been regarded by large

numbers of people as exemplars of piety and spiritual excellence

People of different religion, caste and creeds come for offerings at the

shrine, and are filled with a spirit of faith and devotion. The shrine thus

plays an important socio-religious role, and has done since early

medieval times.

The shrine of Khwaja is located to the south west of Ajmer,

Historical evidence reveals that original grave was of small bricks, later

a stone cenotaph was built over it, leaving the brick construction intact.

Khwaja Husain Nagori built a tomb over the grave.

Internal part of the tomb is made up of marble and externally it is

supported by bricks. Golden artistry at the internal part of the tomb

was financially supported by Nawab Mushtaq Ali Khan of Rampur

state. The roof of the sepulcher has velvet decoration. One can

observe the golden balls hanging inside the tomb. The shrine has a

talisman hung and Yakute-Rehmani is enameled. On the gate of the

enclosure, there is an inscription of a couplet written in golden letters,

which was presented by the Nizam of Hyderabad Deccan. Maharaja

Jai Singh II of Jaipur presented Jhajhri. There are velvet curtains with
 22

Quranic verses and Persian inscriptions on the northwest walls of the

shrine.

These inscriptions indicate the embellishment in 1532. One of

the curtains was brought from the holy Kaaba in Mecca. Nawab

Kalbey Ali Khan of Rampur state and Nawab Ibrahim Ali Khan of Tonk.

(Rajsthdn) gifted costly cloth covering for the internal structure of the

Tomb. An old manuscript of Quran is kept in a silver box on a wooden

table, at mehrab. It was gifted by Nizam of Hyderabad. Pilgrims of the

shrine pay reverence by kissing it.

Physical Description of the Shrine

Usmani gate or Nizam gate: It is the main gate of the shrine, it was

constructed by Mir Osman Ali Khan, Nizam of Hyderabad Deccan in

1911. Foreign and local visitors enter the shrine through this gate.

Officials and the Khadims of the shrine are available to lead and guide

the visitors for offerings and performing rituals. A big market is placed

beside the gate, where visitors can purchase sugar plums, candles,

fragrance sticks and flowers for the shrine.

Shah Jahan gate or Kalma Darwaza: The gate lies after Nizam gate.

Shah Jahan, Mughal emperor in 1644, built it. It was the main gate of

the shrine, before Nizam gate was built. The gate bears the inscription

of Kalma. Two huge beating drums are kept, above the gate. In

between Nizam gate and Shah Jahan gate there is an open portion

where there are rooms for the accommodation of the pilgrims.

Buland Darwaza: It was constructed near the tomb by Sultan

Mahmood Khaiji in 1455. Twenty five cannon guns salute is given at

the time of Urs flag hoisting ceremony as well as after the new moon of

Rajab is sighted. It marks the beginning of six day Urs held annually to

commemorate the death anniversary of the Sufi saint. No where else

in the country cannon guns are fired for a religious purpose.

Shah Jahan mosque: This mosque is made up of white marble

located in the tomb complex. It was constructed by Shah Jahan and

added a gateway.

Cauldrons (Degs): There are two cauldrons of different size, the big

cauldron was gifted by emperor Akbar, a devotee of Khwaja. When

Akbar became victorious in the battle of Chittor in 1567, he made a

pilgrimage to Ajmer on March 6^*^, 1568 to pay homage and tribute to

Khwaja on whose blessing he succeeded. On this occasion he

presented to Khanqah a huge cauldron in which nearly 4800 kgs of

food can be cooked at a time sufficient for more than 5000 people.

Initially the food mixed with meat was cooked but 'when Ajmer came

under the control of the Marathas and Rajputs, a new kind of food

known as Kesaria-bhat (saffron sweet rice) was cooked in these

cauldrons and that has continued to this day'.^° Mughal emperor

Jahangir presented another small cauldron in 1613, it has the capacity

of cooking 2400 kgs of food. The food which is cooked in these

cauldrons are distributed among the pilgrims, poor and the Khadims of

the shrine (Fig. 3 & 4).

Akbari mosque: It is named after Mughal emperor Akbar. It was build

by emperor Akbar. In February 1570, Akbar reached Ajmer by foot

from Agra to offer thanks on the birth of son Saleem after he prayed to

Khvvaja while visiting earlier at the shrine.

Mahfll Khana: This hall or auditorium was constructed by Nawab

Bashir-ud-Doula of Deccan in 1891, with regards to pay homage and

offer thanks to Khwaja after the Nawab was blessed by a son. Initially

it was an open area. During Urs tents are placed for gathering.

Presently there is a Dalan (courtyard) which was built by Mir Hafiz Ali,

a Mutawalli of the shrine.

Khanqah: In 1570, Khanqah was built, near Mahfil Khana, its entrance

is from the West wall of Mahfil Khana. The place assumes a greater

importance as Khwaja was given funeral bath when he died.

Langar Khana (free kitchen): It is a reserved place for cooking and

distributing foods among the beggars, poors and pilgrims, everyday.

There is a gate of langar khana, after passing it, there is an open

space. A big pan is kept for cooking barley. In the open space of

langar khana, an old umbrella (Chattri) is kept (Fig. 5).

Jannati Darwaza (gateway to heaven): It is also known as Makki

gate. The beautifully engraved silver doors of Jannati Danwaza are

 TN

exclusively opened on four occasions every year. The doors are

opened for both Eid-ul-Fitr and Eid-ul-Azha for six days during the Urs

as well as on the occasion of the Urs of Khwaja Usman Harwani, Pir

(teacher) of Khwaja Gharib Nawaz. It is a popular belief that if one

passes through the gates of Jannati Darwaza, he or she is guaranteed

a berth in heaven, and if anyone passes through Jannati Danwaza

seven consecutive times, it is equivalent to having done Haj.

Aulia mosque: The mosque is made up of white marble. It is only

used for reciting verses of holy Quran and thanks giving prayers by the

pilgrims and visitors. The place has its importance as Khwaja on his

arrival to Ajmer stayed for a few days. Thus it has been turned into a

mosque.

Alamgiri mosque: It is adjacent to the main gate. It was originally built

by Sultan Mahmood Khaiji but later Mughal emperor reconstructed it.

The splendour of the mosque is enhanced by the golden decoration

and artistry.

Begami Dalan: It is located at the eastern main entrance of the shrine.

It was constructed by Jahan Ara the daughter of Mughal emperor

Shah Jahan.

Ahata-e-Noor: It is a place where almost all the religious functions are

held and observed by the Khadims. The large courtyard around this

hall is reserved for organizing (^aiviva//sessions and milad sharif.

 26

Jhaira: It is a water resevoire, located at the south of the shrine.

Water for langar khana and cauldrons is supplied from it. A majority of

residents around the premises of the shrine also take water from it.

Jama Masjid Hauz: It is a water tank used by the pilgrims to perform

wazu (ablution before prayer) for offering namaz or prayer.

Shahee gate: It lies between the Jhaira and Jama Masjid Hauz. it has

a grave of Khwaja Abu Saeed, son of Khwaja Moinuddin Chisti.

Chattrl Darwaza: It is a gate located at the south of shrine. It is closed

after evening prayer but the windows are kept open. The gate is

exclusively opened for the whole night during the days of Urs

celebrations or in a situation when a relative of a Khadim dies.

Khirkee Darwaza: It has small rooms on both sides. The gate is

generally closed after 6.PM but exclusively kept open for the whole

night during Urs.

Hameedia Dalan: It lies between Begami Dalan and Khirkee Darwaza.

It was constructed by a Khadim named Syed Abdul Hamid. It has

rooms for accommodating pilgrims during Urs.

Arcot Dalan: It is a small hall on the southern side of the shrine, it was

constructed by Nawab Mohammad AN of Arcot around 1800 for the

comfort of the pilgrims. It is used for observing death rituals of Khadim

community.
 27

The shrine has been the centre of all religious and social

activities since ages. It has also been the source of spiritual inspiration

and moral strength for human beings. Mughal emperors distributed

generous gifts to all connected with the tomb, they lavishly granted

money and free grants to the Khadims . The functioning of the shrine

has always been looked after and taken care by Khadim community

and Mutawallis. The term Mutawalli is applied for the superintendent of

a religious and charitable place.

Society run by Anjuman Syed Zadgan : Khadim community runs a

society named, Syed Zadgan. It has its elected representatives

working on different posts. Each and every office bearers of the

society are directly or indirectly associated with the functioning and

management of the shrine. The society runs a senior secondary

school in which 950 students are studying at present. It also runs a

Islamic school, besides providing educational scholarships. It has also

constructed a modern school for girls, a nursing home, three guest

houses for the accommodation of pilgrims. It provides monthly fixed

monetary help to widows.

Endowment of the shrine: There are several shops in the premises

of the shrine. These shops are given on rent by the trust run by officials

of the shrine. Flowers, sugar plums, embroidery cloth sheets for

offering at the shrine, prayer sheets, fragrance sticks, photographs of

 28

the shrine, books on Khwaja, Quran and other religious books are sold

in these shops (Fig. 6).

Officials and Important Functionaries Related to the Shrine

They are divided into two groups:

1. Directly 2. Indirectly

1. Directly: They rely on the shrine occupationally and financially and

are considered as permanent ennployees of the shrine. They

receive wages in the form of salaries from the shrine every month.

2. Indirectly: These people are totally dependant on the resources by

visiting pilgrims.

Those who rely on the shrine directly include:

Sajjada Nashlns: The term Sajjada Nashin is applied to and used

exclusively for a disciple, who was appointed as a successor by the

spiritual mentor. He was ought to carry organization of Silsilah (sect)

after the saint. Historical evidence betrays that great Sufi or saints did

not appointed anyone as the successor or Sajjada Nashin. Thus the

sons, descendants and relatives of the saints claimed to be the

successor. At the shrine of Ajmer they are available in large numbers.

While performing rituals at the shrine a group of pilgrims accompany

one of the Sajjada Nashin and they move towards the tomb of Khwaja.

Pilgrim's hold firm belief that prayer done by Sajjada Nashin on their

behalf would bring them easy favour and blessings of Khwaja. Thus
^ ^ " ^
 29

their needs and wishes would be fulfilled. They feel proud for giving

nazar (gift) to Sajjada Nashin.

Mutawallis: They are the trustee and custodian of a religious and

charitable place. At Ajmer they deal with the land grants, look after the

entire establishment of the shrine. They ensure regular payment of

salaries of employees. They also maintain daily records of income and

expenditure. They are also in charge of the langar khana (free kitchen)

and ensure its proper functioning.

Khadims: Khadims of Khwaja's shrine are known as Syed Zadgan

they are descendents of Khwaja. Besides organizing religious

ceremonies they extend their help to the pilgrims visiting the shrine, in

terms of providing accommodation and guidance. Khadims had

displayed their loyalty and devotion to the shrine as in the days of

partition and communal riots, they protected the shrine from plunder

and destruction. They also pray on behalf of those who are unable to

visit the shrine due to their personal reasons as they have faith in

Khwaja and are desirous of obtaining his blessings. Khadims have

right to perform rituals, arrange spiritual functions and to receive all

kinds of nazar (gifts) hereditary and judicially.

Those who rely on the shrine indirectly include:

Dua Navees (writer of prayer): There are number of Dua Navees

present at the shrine in order to help the pilgrims, these pilgrims

approach them for solving their problems. They give Dua in writing and
 30

explain how to use it. Pilgrims feel certain satisfaction and give money

to Dua Navees (Fig. 7).

Fatiha Khwans: They are available permanently at the shrine,

enjoying the privilege hereditarily. Pilgrims pay homage to Khwaja by

asking these Fatiha Khwans to pray on their behalf.

Malud Khwans: Several of them can be seen, sitting in the premises

of the shrine. They recite hymns in praise of Khwaja.

Qawwals: They are always present at the shrine, they are highly

devoted towards Khwaja and sing hymn with musical instruments.

Pilgrims listen with utter devotion and reverence. Some pilgrims

appear to be in a trance like condition. They give money to the

qa\^A/\/als.

Shoe keepers: There are several shoe keepers sitting at the path of

market and also near to the doors of the shrine. Their work is to look

after the shoes of pilgrims against the payment (Fig. 8).

Beggars: Men, women, children and physically challenged are seen

sitting and moving on streets near the shrine and in the market

outside the shrine. Pilgrims give them money and arrange food from

the hotel in order to gain favour (sawab).

Markets: They sell fragrance sticks, flowers, candles, clothes, sugar

plums, etc to the pilgrims, which are used for praying and offering

nazar at the shrine. The shops in the premises as well as outside the

premises of the shrine are in large numbers. The shop keepers are of

different order, some sell material for offering, some sell household
 31

commodities and contractors for supplying food material to the riotels

and restaurants (Fig. 9).

Vendors: There are many vendors in the vicinity of the shrine. They

sell shoes, decoratives, baskets, candles, fragrance sticks, bags,

clothes, jewelleries, flowers etc.

Another group which relies on the shrine Indirectly: Several

buildings, religious schools, hotels, restaurants and government

offices have come up surrounding the shrine and adding to the

economic prosperity of the town.

Administration of the Shrine

Administration and control of the shrine of Khwaja Moinuddin

Chisti in India, is different from other shrines. The system has eight

government appointed officials and twenty four members comprise

from the Anjuman Syed Zadgan. These officials control the

administrative system of the shrine. The members of waqf board

operate under an appointed Nazim of government. Several boxes are

kept by the waqf board, in which the pilgrims put cash, gift as offering

or nazar. When the box is filled, it is opened and the money

accumulated is counted. The income is used for the repair work,

expansion of the shrine and charity for the poor and needy people.

The members of Anjuman Syed Zadgan receive gift in the form

of cash individually from pilgrims and the money is utilized for the

functioning of shrine, day to day expenses and for purposes like

 JZ

celebration of annual Urs, mahfil zikr, observance of Moharram, Eid-

Milad-un-Nabi, scholarship to orphans, needy and poor students.

Expenses for running several schools and religious institutions are also

met by the money. Pilgrims on the request of the officials express their

devotion towards saints by constructing rooms and extension of the

shrine. In short the administration and functions of the shrine is

controlled by the Anjuman Syed Zadgan and members of the waqf

board.

Rituals and Ceremonies of the Shrine

Rituals and ceremonies of the shrine were developed under the

control and patronages of Rajputs, Mughals and Maratha rulers. In a

return it generated an atmosphere of mutual understanding and social

bonding among the people of different religions. It gave stimulus to the

growth of cultural affinity and cordial relationship between Hindus and

Muslims, various systems such as haft chauki (seven groups), kalid-

bardari (key keeping) are based on Mughal arrangements.

Performance of qawwalis and different parties including India and

Pakistan, gatherings during Urs and on every Thursday night, the use

of dal badal (special tent) over the heads of dignitaries, the sen/ices of

mashalchis (torch bearers), chobdars (macebearers) are found

drsssed in typical Mughal costumes. These costumes and clothes

were borrowed from Mughal courts and the custom of wearing such

clothes still prevails. Deep-rooted influence of the culture of Mughals

 33

on the affairs of the shrine is very much evident by the use of terms

and vocabulary In the daily work routine such as bangia (tying of floral

net around shrine), tosha-khana (store room), nima cover (for inner

cloth-sheet), ghulam gardish (covered passage for attendants),

chanwar and farrashas (sweeps made of peacock feathers).

Rituals and ceremonies at the shrine can be categorically

divided into, daily, weekly, monthly, yearly rituals and final day

ceremonies. The rituals and practices are laid down in the constitution

of the shrine and thus form an essential part of the reality of the shrine.

They are carried out unconditionally and without alterations. Some of

the rituals may be traced to the period of the early Chishti saints, while

others were introduced by the Mughals. A few reflect local traditions

and cultural influence.

Daily rituals: Everyday three important rituals are performed at the

shrine. Khidmat (service), illumination {roshni), karka (closing of the

main doors of the shrine).

Khidmat (service) is performed twice a day. It is exclusive

privilege of Khadims. The first routine service is done before dawn.

Main tomb is opened by a Khadim and one of the elderly Khadim gives

the call for prayer, he also performs taslim and saiam to honour

Khwaja. Candles are lit in the tomb. Then one of the elderly Khadim

moves towards the inner circle of the tomb and removes the floral

garland known as sej from the grave. Floral garland is put in a large
 34

basket covered with cloth. The basket is carried to the nearby tomb of

Bibi Hafiz Jamal, it is placed on her grave and then it is cleaned. Two

or three Khadims move towards the inner railings of the tomb and raise

the cover (ghilaf) and cloth sheets (nimas) from all sides equally and

put these on the stone structure of the grave. Khadims then start

sweeping flowers from both sides of the grave. Khadims take these

flowers and distribute them among pilgrims. After the proper cleaning

of tomb from all sides. Khadims recite the prayer (Fatiha) and invoke

the blessings of the almighty in name of Khwaja and place the cloth

sheet back on the grave. Fresh floral garland (sef) is put on the grave

and atar (perfume) is sprinkled on it. The doors are open, during the

course of this cleaning no one except Khadims are allowed to enter

inside tomb. At about 3 PM service of cleaning is done with the same

process as of morning. The upper portion of the grave is pasted with

Sandal. The whole process of service ends in an hour.

Pilgrims are allowed to enter the shrine to pay homage recite

prayer (Fatiha), offer cloth sheets (chadar) and flowers. They are

guided by Khadims who also recite Fatiha,pray for them, place a

portion of cloth on the head of the pilgrims and help in offering flowers.

All pilgrims give cash (nazar) to Khadims for this services. Some of the

Khadims sit at the doorsteps of the tomb in a hope of cash offerings.

At dusk the inner chamber of the tomb is illuminated. Lightening

{roshni) ceremony is one of the traditional ritual of not only Ajmer's

 35

shrine but of all the shrines of India. It is done everyday before the

evening prayer. The cerennony is done in many phases, firstly

fragrance sticks and aloe-wood (ud) is brought and placed by a

Khadim in the middle of the outer railing of the sepulcher. Four big

candles are also kept in a corner and near to fragrance sticks. Three

Khadims with candles in their hands start walking from a place near

langar khana where specially prepared candles are kept. As they walk

the drum is beaten. They are received by the pilgrims who stand in two

rows. Passing through the sandal mosque, Khadims holding candles

enter the shrine through the eastern door, they recite verses in praise

of Khwaja (probably initiated by Shaikh Hussain Nagori a well known

saint of the early fifteenth century). In this ceremony pilgrims are

allowed to join Khadims.

A huge crowd gathers, all male pilgrims are allowed to attend

the ceremony. Khadims light the candles in their hands and few

candles are passed to the candle maker, who puts them on the fixed

silver candle stands on the railing, around the tomb. Khadims put the

candles on their heads and recite prayer. The four candles are then put

to the respective corners. It is then moved and passed to the women

pilgrims who have assembled in the courtyard near the shrine of Bibi

Hafiz Jamal, daughter of Khwaja. The candles are fixed at the shrine of

Bibi, and then women are allowed to enter the tomb of Khwaja. With

this the roshni ceremony ends (Fig. 10).

 Closing of the doors of the shrine at night takes place between

9:30 / 10:30 P.M. except the inner part of the first railing, the whole

tomb is cleaned by three Khadims with farrashas. Pilgrims are not

allowed to enter the tomb, they stand outside in two rows. While

Khadims are engaged in sweeping and cleaning the floor of the shrine

in the courtyard, a group of qawwals sing hymns the custom is followed

since the days of Mughal rule. When the last Khadim comes out with

the farrasha in his hand, the ghahyali (timekeeper) loudly announces

that six gharis (each ghari of a duration of twenty four minutes in the

medieval times) have passed. The qawwals then start reciting karka

verses in Bhojpuri and a local dialect. After that the doors of the shrine

are closed, people perform taslim, and the ceremony comes to an end.

Other than these rituals naubat is played twice a day, in the morning

and at sunset langar khana is opened and free meal consisting soup of

barley is distributed twice after noon prayers, among the pilgrims and

general public.

Weekly rituals: On the eve of every night between Thursday and

Friday a special gathering is organized in the eastern courtyard called

Ahata-e-Noor. In front of the shrine special seating arrangements in the

form of the cushions (gadela) is done for Diwan, Mutawalli and other

important officers, while for the general public and pilgrims a sheet of

cloth (farsh) is spread. The Diwan dressed in typical Mughal attire

arrives after night prayer and occupies a prominent seat. The function

begins with the recitation of the Fatiha (prayer), which is followed by

 37

the distribution of sugar plums especially prepared for the functions

first, among the Khadims and officials and then for general public.

Religious and devotional songs are sung mainly in praise of Khwaja by

the qawwals, song continues till the doors of the shrine are closed at

night. The function is presided by Diwan.

Monthly rituals: On every sixth of the lunar month, a special gathering

is arranged to mark the sad demise of Khwaja. The function and its

process is slightly abridged during the month of Ramadan. Hymns are

not sung by qawwals only Fatiha is observed at night. On this day

Khadims arrange a function called chatti sharif. It begins at 9 AM in the

Ahata-e-Noor with the recitation of the holy Quran {Quran khwani). It is

attended by a large number of people. One of the Khadim recites the

genealogy of Khwaja. After completing Fatiha (Prayer) sugar plums

and batashas are distributed. The whole function is held under the

surveillance of Anjuman of Syed Zadgan Khuddam.

Yearly rituals: Besides all these functions a number of death

anniversaries of great saints are observed throughout the year. Eid-

Milad-un-Nabi is celebrated to mark the birth anniversary of Prophet

Mohammad. Gathering is organized on this occasion, langar khana is

opened for all. Similarly Eid-ul-Fitr, Eid-ul-Azha and Eid-ul-Qadeer

Khum are celebrated and prayer is done in the mosques of the shrine

except Eid-ui-Qadeer Khum. After prayer, hymns are sung by qawwals

glorifying Prophets and Caliphs of Islam.

 38

At Shab-e-Barat (14*^ Sha'ban), graves of the city of Ajmer are

visited by the officials and Khadims of the shrine. Prayer is done in the

shrine. On Shab-e-Qadar (27*^ Ramadan), verses of holy Quran are

recited by Khadims and the whole Quran is finished in one night. After

11. PM Shabena is performed. The day of Ashura (10'^ Moharram) and

Its mourning is seriously observed by the Khadims and officials of the

shrine. From the first of Moharram to the tenth, every day gathering is

organized in Imambara, outside of the premises on seven and eight

Moharram tazyas are performed on the day of Ashura. Khadims recite

shahadat nama and food (langar) is distributed among the Khadims

and the poor. The Urs of Khwaja Usman Harwani, the spiritual mentor

of Khwaja is held on 5'^ Shawwal. On this occasion Jannati Darwaza

(Paradise gate) is opened for a day. In the similar vein Urs of Khwaja

Fakhruddin Gurdezi brother of Khwaja on 27^^ Rajab, Urs of Khwaja's

son khwaja Abu Saeed on 17"^ Rajab and Urs of Bibi Hafiz Jamal,

daughter of Khwaja are also held on 18"^ Rajab, at the shrine. Thus the

whole year a number of religious ceremonies one after another take

place at shrine all these activities keep the pilgrim and people busy in

devotional activities and in other sense keep alive the Sufi spirit.

Annual Urs: T h e Urs celebrations still do infuse a religious spirit in

people deepening and heightening religious feeling'.^^ Four or five days

before the starting of annual Urs, that is on 25'^ Jamadi-us-Sani, the

flag hosting ceremony over the Buland Darwaza takes place. People in

new clothes gather in the courtyard which lies between the langar
 39

khana and mahfil khana. Qalandars and faqirs come from Delhi with

charris (big and small flags) of Qutub Sahab, the successor of Khwaja.

Procession of Khadims, pilgrims and others is taken at the gate and

homage is offered at the shrine.

On the citing of moon of the month of Rajab, the annual

ceremony commences by beating of the drums. Qawwals sung hymn

in praise of Khwaja. These hymns consist a prayer to God for making

the shrine eternal and poised. On the main pre Urs ceremony shrine is

given ghusi known as mazar ka ghusi and it is cleaned and washed

twice at night during all six days Khadims sweep the flowers and first

washing is done between 8:30 and10:30 PM. Grave is washed with

rose water and then the essence of flowers is sprinkled. It entailed

removal of sandal wood paste which is applied on mazar (tomb)

throughout the year. This is distributed as tabarruk. After Fatiha

(prayer) Khadims let the doors opened for general public. The second

ghusi takes place around 1 AM which is attended by the Diwan. Seven

representatives of the Khadims called sarghanas are also present at

the moment. Ghusi is done in an hour and then the shrine is closed for

the whole night. The usual daily service of afternoon is performed in

normal days, is not done during these six days, so that pilgrims may

visit the shrine.

In all six days mahfil-i-sama (gathering) is arranged. Chanting of

spiritual and devotional songs create an atmosphere of glorification

 40

and showering of love and respect for Khwaja. Gathering has a distinct

discipline and code of conduct. Some feature of the gathering betray

the impact of Mughal court. Diwan arrives with torch bears and

macebearers as escort. They are also dressed in Mughal costumes

while Diwan of the Dargah is dressed in saffron robes. According to

Mughal tradition he sits under a canopy. Along with Diwan, Khadims,

Sajjada Nashins, Mutawallis and Dervishes also sit with him. Two

macebearers remain standing by the side of the Diwan. Every evening

for six days of the Urs the qawwali session would be held as per

custom, the Shahi qawwals of the Daragh Ajmer Sharif would be first to

sing. They would be followed by scores of qawwals who have come

from all over the country. Diwan leaves the function to attend the

second ghusi ceremony at 1 PM, meanwhile the function is presided by

his representative. When Diwan returns back, the function comes to an

end around 3 AM. Spiritual poems in Persian, Urdu and other local

dialects are sung in the other parts of the courtyard. Paradise gate

(Jannati Darwaza) in the shrine is opened exclusively on the day, the

Jannati Darwaza is generally kept closed for the whole year except on

Urs days, on both Bids and on 6'*^ Shawwal, when the Urs of Khwaja's

Pir is held. It is a belief that one who enters this door will enter paradise

or attend supreme spiritual bliss.

Pilgrims can be seen reciting the Quran, in the other parts of the

shrine. They also perform milad shan't and pray while listening to

religious songs in meditation. The other feature of the function is a

huge gathering of the visitors. The pilgrims near about 400000 (4 lakh)

come annually to participate Urs ceremony from different parts of the

country to attend Urs, with garlands, a cloth sheet (chadar), flowers

and expensive offerings. Several pilgrims have their heads shaved ana

bring sugar plums and dry fruits. Foreign visitors including Pakistan,

Bangladesh, Afghanistan, Iraa come to attend Urs of Khwaja. With the

permission of Indian government, officials and pilgrims from Pakistan

numbering between (400-500) and Bangladesh also attend the

ceremony. Large velvet embroidered cloth sheet is also presented on

behalf of President of Pakistan. A cheque of Rs. 6 lakh was recently

presented to the shhne on behalf of President of Pakistan. The

delegation of India on behalf of President and Prime Minister also

presented costly {chadar) large cloth sheet to the shrine. Chadars on

behalf of B.J.P. Leaders Atal Bihari Vajpayee (former Prime Minister)

and L.K. Adwani President B.J.P former Deputy Prime Minister were

offered at the shrine. The chadar on behalf of L.K. Adwani was offered

for the first time. Main building of the shrine is illuminated at night with

electric bulbs and candles. Ceremony of roshni takes place. Food is

prepared in both the cauldrons by a particular group known as

anderkotis. The expenses of food and illumination is met by pilgrims.

The gathering gives an opportunity for the heads of the different

shrines in India as well as to the spiritual and mystic orders. They

gather on this occasion, with their disciples to receive the blessings of

Khwaja. Khadims are occupied in performing rituals, guiding pilgrims

 42

and providing accommodation to them. Friday prayer is also the other

important gathering during these days. On that day the whole city

seems to bow in reverence to the greatness of God.

Qui final day ceremonies: On the eve of 6^*^ Rajab, the celebration

attains its zenith of fervour. Packed with the pilgrims, rites and prayer is

done. They also recite the verses of the Holy Quran and listen

qawwalis sung by the qawwals in the premises. On 6'^ Rajab, at 11 AM

Khadims approach towards the shrine carrying flowers, fragrance

sticks and sugar plums, in order to perform traditional rituals.

Genealogy of Khwaja is recited by a Khadim announcing their

association to the spiritual mentor.

Khadims seek blessings and pray on the behalf of pilgrims. They

recite Holy Quran and a verse known as darud till the arrival of Diwan

from the mahfil khana (gathering). Qawwals sing hymn in praise of

Khwaja. In the end canon shots (golas) are fired in air finally drums are

beaten to mark the closing ceremony of Urs or Qui. Diwan

accompanied with two or three close relatives for whose entrance and

presence permission has already been taken from the Khadims, moves

towards the shrine. On entering he kisses the sepulcher and embraces

flowers. One of the Khadim ties a turban over his head and spreads

the cloth sheet over his bowed head and prays for him, he then gives

him tabarruk (gift), consisting of sugar plums, flowers and sandal. In a

return Diwan offers him some money as nazar or gift. Fatiha prayer is
then recited by the hereditary employees of the shrine. These

employees have been permanently and hereditarily enjoying the

privileges. After Diwan retires and comes back to his palace where

Khadims offer the Fatiha (prayer) on the food. The food is then

exclusively distributed among the poor, relatives, officials as well as to

the pilgrims of the shrine.

Beside the main Urs, the Urs of all four Caliphs of Islam is

observed at the shrine such as annual Urs of Hazrat Abu Bakar

Siddiqi, Hazrat Umar Farooq, Hazrat Usman Ghani and Hazrat Ali. Urs

of Hazrat Imam Hasan, Hazrat Imam Husain and Hazrat Fatima is also

observed. Urs of the spiritual saints, disciples and spirituals mentor is

also observed such as Urs of Hazrat Khwaja Usman Harwani, Khwaja

Qutbuddin Bakhtiyar Kaki, Hazrat Baba Farid, Hazrat Nizamuddin

Aulia, Hazrat Khwaja Hamiduddin Nagori, Khwaja Fakhruddin Chisti,

Khwaja Fakhruddin Gurdezi. These Urs are observed and celebrated

by the association of the shrine, on behalf of whole Khadim community,

collectively and individually at each and every Khadim's house.

Pilgrims depart from Ajmer at the end of Urs. Khadims assist

them, and present them gifts in the form of flowers, sandal powder,

threads (coloured), which they are suppose to distribute among their

relatives and to those who have faith in Khwaja.

 44

Rituals Performed by the Pilgrims at the Shrine

Pilgrims belonging to different age, gender and class come in

large numbers, among them medium and lower income classes are

found in large numbers. On Thursday, Friday, holidays and ceremonial

days there are approximately 50000 pilgrims, visiting the shrine.

Whereas on other days there are approximately 30000 pilgrims

belonging to various, countries such as Pakistan, Iran, Bangladesh, Sri

Lanka, Malaysia, Burma, Afghanistan, Africa and European countries.

They are of different caste, religion and creed. They visit the shrine to

pay homage and receive blessings of Khwaja. They pray for the

fulfillment of their wishes and needs, some of them are ill and pray for

the cure, they come for spiritual healing and for the solution of their

family problems. Many childless couples visit to pray. These pilgrims

hold a firm faith that through Khwaja their desires would be fulfilled.

There are certain obligations and respect, which a pilgrim has to

observe in the shrine. One has to take off his or her shoes and hand

over to the shoe keeper against payment. Pilgrims are not allowed

without covering heads. They very first come in contact with Khadims.

They purchase flowers, sugar plums, fragrance sticks from the market

situated in the premises of shrine, and outside of the shrine.

Traditionally a pilgrim has to put the flowers on his or her head bowed

and enters into the sepulcher. While leaving one should not show his

or her back towards the grave of Khwaja. Dua Navees are present in
 45

courtyard for offering Dua. They pray for the blessing and fulfillment of

the wishes of pilgrims. Pilgrims enter the tomb from left hand side and

perform tawaf. Some pilgrims are observed standing at the main grave

praying for the fulfillments of their needs. They scatter flowers around,

and on the main grave. After performing tawaf and praying, pilgrims

come out kissing the exit gate without showing their back. They also

scatter fragrance and ambergris on the specified area of the shrine.

After performing prayers at the main grave they also visit other graves.

Some of them read the verses of holy Quran such as, Sura-e-Yaseen,

Sura-e-Mulk, Sura-e-Juma, Aayat Al Kursi and Char Qui. They also

pray for the solution of their problems, sitting on the specific places.

Generally the gathering of the pilgrims is a mixture of males and

females, but at the time of reciting verses of holy Quran and Dua they

are separated (Fig. 11). The shrine has a well-established

administration, officials, including Syed Zadgans have their offices in

the premises of shrine. Pilgrims seek help of them in performing rites

and rituals. Pilgrims believe that performing rites and rituals in the

presence of Sajjada Nashins would bring blessings and their wishes

would be fulfilled. According to consensus there are near about five

thousand family members of the Khadims who are associated with the

shrine directly or indirectly. Presently the post of Mutawalli has been

abolished replacing with Nazims, who are administrators.

At shrine a number of boxes are kept for offering money.

Pilgrims put money in these boxes as well as in the cauldrons. Flowers

 46

scattered by the pilgrims at the shrine reflects their reverence and

devotion towards Khwaja, leaves of flowers are collected and

distributed to the pilgrims along with sugar plums by the Khadims. The

treasurer or niche collector collects the money accumulated in the

cauldrons, they use the money for the preparation of food, which is

distributed among the pilgnms. The Dilgrims arrange sugar plums for

distribution. It is a common practice to tie thread at the gate and

around the shrine (Fig. 12). The thread is firstly purified by touching it

on the main grave and it is then tied on the gates of main grave, some

pilgrims put lock on the gate. Candle lighting (roshni) is done on

different occasions as well as ever>'day before the evening prayer. It is

a common practice of all the shrines of India.

Belongings of the shrine are important and sacred. One is ought

to respect and pay reverence to the gates, trees, walls, water, marble,

stone and carpets. Gates of entry and exit enjoys prime position,

pilgrims touch the gate with reverence before entering and leaving the

shrine. Some pilgrims can be observed bowing and kissing it. Besides

the tomb a big water reservoir is also found. It's water is given to the

pilgrims, they carry it for preservation and distribution among their

relatives and friends. A visit paid by the rulers to the shrine also raised

its prestige in the eyes of the people. The first Sultan reported to have

visited the shrine was Mohammad Bin Tughluq. Since then it became

established custom for the Sultans to visit the Dargah of an eminent

Sufi if they happened to visit the vicinity, and to distribute money to the
Fig. 12: Ladies tying thread at the gate of the shrine
servitors of the Dargah. Mughal emperor Akbar's successors also

visited and showed respect to the shrine.

Sonne pilgrims of the shrine were interviewed, about their wish

and hope on visiting the shrine. Syed Haider Ali one of the pilgrims had

come from Mumbai. He expressed and declared his firm faith and

reliance on Khwaja. He told that once he got seriously ill and consulted

the doctors but in vain, finally he came to the shrine and prayed, soon

he recovered from illness. Since then he visits the shrine with utter

devotion and pays homage to Khwaja. Mohammad Rafi came to the

shrine all the way from Bangladesh, to thank Khwaja as with his

blessings he got employment. Mohammad Ghous of Gujarat got his

family dispute settled on visiting and praying at the shrine. The

abnormal child of Mr. Ayub Khan of Maharshtra became normal and

active on offering nazara\ the shrine. Gulzar Ahmed was biessed by a

child after he prayed at the shrine. A lady from Uttar Pradesh, named

Muskan was blessed by a boy as she had visited the shrine and

prayed after tying a thread on the gate of the tomb. Mohammad Salim

of Ajmer had been ill since many days, and was also not having means

for earning money, he came to the shrine and prayed very soon he

recovered from, illness and was placed in a reputed business firm.

These pilgrims were blessed and their wishes were fulfilled by the

grace of Khwaja. Thus they have become a regular visitors of the

shrine.
 48

Miracles Performed by Hazrat Khwaja Moinuddin Chishtl

In order to impress upon his divine mission and himself being a

spiritual mentor, Khwaja performed several miracles consciously and

unconsciously. This increased the number of his disciples and

attracted the pilgrims who pay homage by visiting the shrine hitherto.

Some prominent miracles are:

1. Ziyarat-e-Kaaba: According to Hazrat Qutubuddin Bakhtiyar Kaki,

Khwaja use to perform Haj at Mecca every year. Pilgrims of Haj

who were familiar to him saw him at Mecca performing Haj. At last

it was known that he was seen at Mecca in the night and was also

seen in the morning prayer (Fajr) in Ajmer on the next day. Thus

his simultaneous presence at both places, was miraculous.^^

2. Mazloom Nawazi: Once a disciple of Khwaja visited and informed

him that Governor of the city intends to outcast him from the city.

Khwaja asked him where is he? (about Governor). Disciple told

him that the Governor has gone to forest for hunting. Then Khwaja

said that if the Governor is a sinner and comes back from the

forest safely it would be surprising. Later it was known that the

Governor died falling from horse.^^

3. Karamat-e-Khizri: Once Khwaja was sitting in meditation, he

disappeared and was not seen for next forty days.^"

4. Karamt-e-Khaleeli: In Baghdad seven Zoroastrians were very

popular and were spiritually famous as they used to eat food

 49

scantly. People were attracted by their spiritual excellence. As

soon as Khwaja saw them, they all became afraid and started

shivering and fell down on his knees. Khwaja asked them why

they worship fire? they replied that, fire may not burn them on the

day of judgment, on doing so. Khwaja said why don't you worship

God, through whom you may achieve your destination Khwaja

also stated and asked them that what is the importance of fire in

comparison to God? without God's command nothing can happen

. Khwaja then put his mantle in fire by saying that if Allah or God

wishes the mantle will not burn. The mantle did not caught fire.

Observing such miracle of Khwaja Zoroastrians accepted Islam

and became his follower.^^

5. Accepting Islam: While Khwaja was traveling with his disciples

he reached to a city where Muslims used to collect tax on

compulsion. On Khwaja's arrival, the people of city become

alarmed and thought that Khwaja has come to disturb the peace

of the city. Thus they armed themselves and moved to attack

Khwaja and his group. As soon Khwaja saw them they spoke to

him politely and said we are most obedient, you bless us, we

confer our faith in Islam. Khwaja converted them to Muslims.^^

6. Karamat-e-Sulaimani: Once Khwaja Qutubuddin Bakhtiyar Kaki

was roaming hand in hand with King Shamsuddin Altamash in

royal fort. Several dignitaries and ruling officials were also

present. Meanwhile a characterless woman approached king and

 50

alleged that she is carrying Khwaja Qutubuddin Bakhtiyar Kaki's

child in her womb. King and other people were surprised and

shocked to know. Khwaja Qutubuddin Bakhtiyar Kaki became

embrassed and sought help of Khwaja Moinuddin(also known as

Gharib Nawaz) who was in Ajmer at that time, all of a sudden he

miraculously appeared at the place and facing the pregnant

woman asked the child (in the womb) to explain the reality. The

child said that the charge on Khwaja Qutubuddin Bakhtiyar Kaki is

baseless. In fact she is persuaded by the enemies to put this false

charge against Khwaja Qutubuddin Bakhtiyar Kaki. Hearing this

the characterless woman became embarrassed and remorseful.^''

7, Karamat-e-Gharib Nawazi: Once a person came to Hazrat

Baba Fariduddin Ganj Shakar and told that he had seen a dream

in which Hazrat Khwaja Gharib Nawaz offered him six breads.

Since then it has been sixty years that the gift is continuously

received. Hazrat Baba Fariduddin Ganj Shakar replied it was not

a dream but actually by a mercy of God that Khwaja Gharib

Nawaz was so generous upon you, so that you should always

remain prosper.'^

8. Karamat (anonymous): A Muslim servant of King of Pithawara,

came to see Khwaja and requested him heartily to accept him as

his disciple. Khwaja refused. He narrated the whole event to the

king. King persuaded Khwaja to take servant as his disciple.

Khwaja replied that this man has three habits which he will never
 51

leave, firstly he will keep committing sin continuously, secondly he

is a servant of a King and he never accepts a person who bows in

front of others except God and thirdly, I have seen him dying as a

dishonest person in Loh-e-Mahfooz (where the destiny of a

person is written). When King came to know all he became

annoyed and said that poor saint (Dervish) has prophesied this,

tell him to leave the city. Finally it was known that the person who

met Khwaja, committed suicide by drowning himself in the sea.^^

 52

References

1. Sarwar, Mohammad Ghulam. KhazinatuI Asfiya. Kanpur. 1902,

Vol. 1. pp.256-57.

2. Moini, Syed Liyaqat Hussain. The Chishti Shrine of Ajmer. Jaipur.

2004. pp.257-58.

3. Rizvi, Syed Athar Abbas. A History of Sufism in India. New Delhi.

1978. Vol.1, pp.119-120.

4. Ibid, pp.120-121.

5. Ibid.

6. Habib Ganj Collection (M.S.). Surus Sudur. Aligarh. 1361 A.H. p.

224.

7. Muhaddis Dehlawi. Shaikh Abdul Haq, Akhbarul Akhyar. Delhi.

1914. p.114.

8. Arya Ghulam Ali, Tariqa-e-Chishtiya dar Hind wa Pakistan.

Tehran. 1365 (1987), p.100.

9. Moini, Syed Liyaqat Hussain, Ritual and Customary of the Dargah

of Ajmer. Christian W. Troll (ed.) Muslim Shrine in India. Oxford.

2003. p.60.

10. Ibid. p. 63.

11. Siddiqui, Iqtidar Husain. The Early Chishti Dargahs. Chhstian. W.

Troll (ed.) Muslim Shrine in India. Oxford. 2003. p.23.

12. Hasan Shah, Mohammad Khadim, Moinul Arwah. Ajmer. 1956.

p.266.

13. Ibid.
 53

14. Ajmeri, Mohammad Akhbar Jahan. Ahsan-u-Seer. Delhi. 1974.

p.139.

15. Ibid. p.141.

16. Hasan Shah. Mohammad Khadim, Moinul Arwah. Ajmer. 1956.

pp.277-78.

17. Ibid. p.278.

18. Ibid.

19. Ibid, p.279.

11. Sfuiim e^ Mwvtai JOiwaja JVi^zamuddin QAiliyxi
Fig. 1: Shrine of Hazrat Khwaja Nizamuddin Auliya
 54

Shajra-i' Nasabi ofHazrat Khwaja Nizamuddin Auliya (R.A.)

Hazrat Mohammad Rasolulah (S.A.W.)

Hazrat Ali Ibn Abu Talib (Karam-ullah-o-Wajho)

Hazrat Imam Husain (R.A.)

Hazrat Imam Zainulabdin (R.A.)

Hazrat Imam Bagar (R A )

Hazrat Imam Jafar Sadiq (R.A.)

Hazrat Imam Moosa Kazim (R.A.)

Hazrat Imam Moosa Reza (R.A.)

Hazrat Imam Mohammad Jawad Taqi (R.A.)

Hazrat Imam All Had! Naqi (R.A.)

Hazrat Imam Syedna Jafar Sani (R.A.)

Hazrat Syedna Ali Asqar (R.A.)

Hazrat Syedna Abdullah (R.A.)

Hazrat Syedna Ahmad (R.A.)

Hazrat Syedna All (R.A.)

Hazrat Syedna Hasan Khullami (R.A.)

Hazrat Syedna Abdullah Khullami (R.A.)

Hazrat Syedna Ali Bukhari (R.A.)

Hazrat Syedna Syed Ahmad (R.A.)

Hazrat Syedna Khwaja Nizamuddin Auiiya (R.A.)^

 55

Shajra-i'Tariqat (Spiritual Tree) of Hazrat Khwaja Nizamuddin

•^^
Auliya (R.A.) f^^ ' _^- %

Hazrat Mohammad Rasolulah (S.A.W.fl ^c\ '^^ y^

Maula-e-Kainat Hazrat AN (Karam-ullah-o-Wafto'^^

Hazrat KhwajaHasan Basri (R.A.) ^^^^Sfe-!!!--

Hazrat Khwaja Abdul Wahid (R.A.)

Hazrat Khwaja Fuzail Bin Ayaz (R.A.)

Hazrat Khwaja Ibrahim Bin Adham (R.A.)

Hazrat Khwaja Sadeed Bin Huzaifa (R.A.)

Hazrat Khwaja Aminuddin Abi Hubera Basri (R.A.)

Hazrat Khwaja Mumshad Dinwri (R.A.)

Hazrat Khwaja Abu Ishaque Shami (R.A.)

Hazrat Khwaja Qutubuddin Abu Mohammad (R.A.)

Hazrat Khwaja Nasehuddin Abu Mohammad Chisti (R.A.)

Hazrat Khwaja Nasiruddin Abu Yusuf Chisti (R.A.)

Hazrat Khwaja Qutubuddin Modood Chisti (R.A.)

Hazrat Khwaja Haji Sharif Zendani (R.A.)

Hazrat Khwaja Usman Harwani (R.A.)

Hazrat Khwaja Moinuddin Chisti" (R.A.)

Hazrat Khwaja Qutubuddin Bakhtiyar Kaki (R.A.)

Hazrat Khwaja Fariduddin Ganj Shakar (R.A.)

Hazrat Khwaja Nizamuddin Auliya (R.A.)^

 56

Hazrat K h w a j a N i z a m u d d i n Auliya

Hazrat Khwaja Nizamuddin Auliya was a Sufi saint of the

fourteenth century India. He was a celebrated disciple of Baba Farid.

He was born in Badaun. east of Delhi. Prior to the conquest of Delhi by

the Turks, Badaun, was a renowned centre of Islam between 1202 and

1209, Hazrat Nizamuddin's grandfather, Syed Ali, accompanied by his

cousin Syed Arab, migrated from Bukhara to Badaun.'^ 'Hazrat

Nizamuddin was born in 1238 (636A.H.). His real name was

Mohammad and his father was called Ahmad. The later died when

Hazrat Nizamuddin was five years old. His mother, endowed with great

piety and foresight, selected Badaun's most gifted teachers for her

son's education. His first tutor was Shadi Muqri, an expert in reciting

the Quran, his teaching was considered to be miraculous and enabled

Hazrat to master the Quran perfectly'.''

When Hazrat Nizamuddin was twelve years old, he first heard of

Baba Farid through qawwals (a musician) who had been to both

Multan and Ajodhan. He gave an account of Baba Farid's jamaat

khana at Ajodhan. Hazrat Nizamuddin was so inspired by the grandeur

of Baba Farid that after each prayer he began to repeat the name of

Baba Farid.^

At the tender age of sixteen Hazrat Nizamuddin, accompanied

by his mother and sister, left for Delhi in order to complete his

education.^ There he met Hazrat Fariduddin Ganj Shakar. He was

 57

welcomed with a great deal of honour and warmth by Baba Farid who

offered him a bed in the jamaat khana. Hazrat Nizamuddin was

immediately initiated and got his head shaved. This process was

accompanied by gentle admonitions from Baba Farid suggesting that

he should also lose the conceit he had developed as an alim. The

Baba urged him to become fully involved in ascetic exercises on his

return to Delhi. Fasting was the first half of the way along the Sufi path,

said the Baba, and prayers and pilgrimages the other'.''

'On the second visit to Ajodhan, Hazrat Nizamuddin learnt six

chapters of the Quran under the Baba's tutorship, also the Tamhid of

Abu Shakur Sulami and the Awariful Maarif. In February 1265, Hazrat

made his third and final visit to Baba. He received his khalifat-nama

from Baba Farid on 29'^ June 1265'.^ It recorded that Hazrat

Nizamuddin had studied the Tamhidul Muhtadi of Abu Shakur with

great precision under his direction, and was now authorized for

preaching. Moreover, he was permitted to disseminate Baba's

teachings he had acquired and was advised to lead an ascetic life.^

'Asking Hazrat to show his khilafat-nama to Shaikh Jamaluddin

at Hansi, and to Qazi Muntajabuddin at Delhi, Baba blessed him

saying:

You will be a tree under whose shadow the people

will find rest... you should strengthen your spirits by

 58

devotion... I have handed over all these things to you

for at the time of my death you will not be present'.^°

'When Shaikh Jamaluddin saw the khilafat-nama he greatly

approved and thanked God that such a worthy disciple had obtained it.

The life of Hazrat Nizamuddin Auliya in Delhi was to become the

epitome of Baba Farid's teachings, and it marked the crystallization of

the ideology of the Chishti Order. Hazrat Nizamuddin Auliya died on Z^'^

April 1325 (18'^ Rabi-us-Sani 725 A.H.)'.^^ Before his death, he

summoned his relatives as well as his servant, Iqbal, and ordered

them to confirm that there was not a morsel of food left in the house.

They assured him that only a few handfuls of grain is left and that too

had been kept for the langar khana. Hazrat was enraged at Iqbal's

preservation of worthless assets and ordered it to be immediately

given to the poor.^^

'Hazrat Nizamuddin's langar khana was open to Hindus and

Muslims alike. Although his main concern was an amelioration of the

conditions of the Muslims, he also extended concern and care for

Hindus'.^^

History of the Shrine

Khanqah: Several rich and well off disciples of Hazrat Nizamuddin

Auliya, sought his permission to build a Khanqah (rest room) in order

to express their devotion and sincerity for him. One day Imad-ul-Mulk

Ziauddin Wakil the Ameer of the city personally expressed his intention
 59

of building a Khanqah but was refused by Hazrat. Later Ziauddin Wakil

requested Hazrat's servant Iqbal and Syed Hasan Son of Syed

Mohammad Kirmani, to pursue and get Hazrat's permission, Hazrat

then asserted that he acknowledges intense devotion and sincerity of

Ziauddin towards him and his intention to serve him by building a

Kanqah (rest room), but there is a secret behind his refusal that one

who will construct the Khanqah, will surely die. To this Ziauddin

expressed his profound devotion by telling that, it would be a great

honour for him if he will have to give up his life for the service of

Hazrat, he wants his Muslim brothers to be befitted by the divine and

spiritual mentor. Thus he should be allowed to build Khanqah. Hazrat

was compelled to allow him but, advised him to complete the

construction in a month. Meanwhile Hazrat started living at a village

called Kilokhari near Jama Masjid. He usually visited the construction

site at the eve of every Friday and use to stay for rest of the week,

praying and meditating. Four hundred silver coins were spent for the

maintenance of the Khanqah. When the construction was completed

Hazrat with his friends and disciples came to Khanqah for living

permanently and on the same day Ziauddin Wakil died on his lap.

Dam-e-aakhir tere zano par jo apna sar ho.

Khush-naseebi main hamare na koi humsur ho.
May I die at your lap
Fortunately if am the only one to die.^'*

The shrine of Hazrat Nizamuddin Auliya is situated at Delhi, near

Humayun's tomb at East - South of the city. Presently it is under the

 60

control of archeological survey of India. The library of the snrine is still

safe and good condition, in one of the rooms of the library Hazrat took

his last breath, he used to rest in winter and summer.

Physical Description of the Shrine

The shrine is named after the spiritual mentor Hazrat

Nizamuddin Auliya, presently the location is called as Basti Hazrat

Nizamuddin Auliya. The town (Basti) has its historical relevance and

importance as several saints are buried here. South door of the shrine

is known as Bauli Darwaza while entering the shrine one comes

across a historical pond, whose water was once turned into oil for

burning lamp, on the prayer of Hazrat.

Bauli (well or hole): It was constructed in the year 1321, when Hazrat

Nizamuddin was alive. The construction was delayed and disrupted

because of the shortage of labourers as Gayasuddin Tughlaq was

constructing his fort, his influence and dominance did not allowed the

labourers to work for the shrine, thus the labourers worked at night and

the construction of Bauli progressed. When Gayasuddin Tughlaq came

to know about the construction of Bauli at the shrine he became

agitated and ordered the supply of oil (burnt in lamps at night for the

construction of shrine) to be stopped. Hazrat thus prayed and the

water of the pond was turned to oil and was used for burning lamps.

After the completion of the construction of Bauli, Hazrat Nizamuddin

thanked God and allowed the general public to draw water from the
pond. Thus, hitherto general public is drawing water from it. The water

of this sacred pond is also used at the commencement of some rituals

of the shrine. The Bauli is about 180 x 120 ft surrounded by a huge

and strong wall cum enclosure. There are descending stairs extending

and going towards south, beneath the level of Bauli. Stairs are made in

such a pattern that after every three small stairs there is a big and

wide stair. About forty stairs are open without touching water, marble

stone is being fixed at one of the stairs for the prayers (namaz). During

the cleaning of Bauli, it was found that there are four openings, from

the back of these opening, a series of stairs begins from the four

corners, ending with a big stairs many rounded stairs begins under

one of the main stairs, ending at a well. The circumference of this well

is about 8 x 8 yard, deep. Bauli always has about 16 or 17 gaz of deep

water. There is a big arch (taq) and two small one, four arches are

placed at the South and East walls. It is so large that two persons can

take bath easily. There is a half yard round way beneath the arch

where one can move freely and perform tawaf of Bauli. Durable and

fine tiles are used for the construction of Bauli. It is surrounded by

different buildings. At the West-East of it, thin corridors are

constmcted, these corridors leads to the gate of shrine. Mohammad

Maroof son of Wahiduddin built the South corridor in 1380. There is a

narrow way which is partly opened and closed after going down on

stairs of Bauli. This passage is called as chhat (roof), it was built by

Mohammad Maroof in the period of Sultan Firoz Shah. Prior to the

 62

constmction of this roof the only way for Bauli was from the mosque

and people used to come from there directly for wazu. All buildings at

the South of Bauli were constructed in the period of Sultan Firoz Shah

(Fig. 3).

Mosque over Bauli - minarets and divers: There is a magnificent

mosque over the west wall of Bauli having small minarets on the roof,

it was built during the rule of Pathans. There is an opening and it is

very difficult for an individual to jump. Divers jump from a minaret

which is of about 60 ft high, displaying their skill, and earn money from

the spectators. Their performance is amazing and spectacular.

Raoti dome of Bai Kokiai: It was built in 1670. It is located at the side

of Bauli, there is a tomb made of marble, it is beautiful and

magnificient and pleases the sense of the spectator. The tomb is

placed at the west of Bauli and it is known as Bai Kokiai Bint Mulayam

Khan tomb. The tomb looks like a Raoti. The talisman of Bai Kokali's

tomb is very clear and beautiful, beyond one's imagination. The marble

and its clearness is amazing. Sixty thousand rupees were spent on the

construction of this tomb. The tomb's splendour and appearance and

its delicate handicraft suspends the disbelief that it was being

constructed on minimum amount. The roof of rectangular structure is

like a box having four verandahs each. Close to the talisman of the

grave, 99 names of the God is engraved beautifully. Each and every

word is engraved beautifully as if stone is enameled in a ring at right

 63

side a stone of purple colour is fixed, on it verses of Persian poetry is

written .It reflects the unique human artistry on stone.

Cheenee's dome: It is a small dome situated at the Bauli. At its

internal part delicate Bone-China is placed and verses are written. A

mosque is situated under this dome which is known as Bauli's

mosque. It is not known that who made the dome. The dome is very

beautiful, artistry under its roof is still safe and intact. The condition of

the dome is very bad.

Syedanies tomb: Actually it is the grave of Hazrat Farhatullah Khan

Raees Dehlawi. There are only two graves inside the tomb and several

lying at the outside. The tomb also has a red stone grave at the right

side, where Ameer Khusro's Ghazals are written.

Masjid-e-khaiji: A very big and magnificent mosque is situated at the

west of the shrine. It has five tombs the middle one is very huge and

exceptionally unique. The main door of the tomb is very big, high and

fine surrounded by the pillars {mehrab) on the both side of the door

fine nets are incorporated. At the east, near the south pillar, date of

death is inscribed. The building is made of red marble. The verses of

Quran and hadith are written on it, one can notice a golden bowl

hanging in the middle. The bowl has a hole known as the mark of

bullet. The middle tomb was built by Khazar Khan, son of Sultan

Alauddeen Khaiji in the life time of Hazrat Nizamuddin Auliya. The two

portions of the tomb, left and right was built after the death of Hazrat
 64

Nizamuddin. Adjacent to the west corner of the nnosque there is a

coloured netted enclosure, at the end there is a small and beautiful

heavy door from where there is a passage to Ameer Khusro's room.

The netted enclosure turns to south and merges with the room (Hujra)

of Mirza Jahangir.^^

Langar Khana (free kitchen): It was built by Hazrat Nizamuddin. It is

old and situated at the eastern door of shrine lying outside.

Muhajjar (tomb) of Mirza Jahangir: Mirza Jahangir the son of

emperor Akbar was against British rule in India, he fired bullet at an

English resident in Delhi as a result he was punished by company

Bhadur and was put on house arrest at Allahabad, later he died under

punishment in the year of 1821. His mother Nawab Mumtaz Mahal,

some how managed to bring back his dead body from Allahabad and

buried in a Muhajjar. It was made of fine marble. The artistry on it

makes it splendid and beautiful. It is situated about one and half gaz

above the verandah of the shrine. It has two doors one at West and

other at East. At the right and left there are verandahs. At the outside

of the East's door and in front there is a huge door. Many graves are

found at the place.

Muhajjar (tomb) Mohammad Shah Rangeela Badshah: This tomb is

situated at a near distance to Mirza Jahangir's Muhajjar. It is made of

marble and located at the foot side of Hazrat Nizamuddin Auliya's holy

tomb (Roza-e-Mubarak). The length and width is about 16 x 20 ft,

 65

small minarets can be seen at four corners of Muhajjar. The entire

construction of Muhajjar is of white marble.

Muhajjar (tomb) of Jahan Ara Begum: Jahan Ara was the beloved

daughter of Mughal emperor Shah Jahan, her tomb is situated at the

side of Mohammad Rangeela's tomb and extends up to the south

corner of Khalji's mosque. She died in the year 1681. Jahan Ara

purchased the land by paying heavily to the head of shrine and built a

beautiful cage of marble before her death. At the North of the tomb of

Mirza Jahangir there is a netted closet at its side. There is a door and

small window on which verses are engraved.

Location of the shrine: Ameer Khurd Kirmani describes the place

where Hazrat Nizamuddin Auliya's holy tomb is situated, it was a

deserted and marshy place. After Hazrat's sad demise. Sultan

Mohammad Tughlaq, son of Gyasuddin Tughlaq built a magnificent

tomb at the tomb. The tomb was decorated and aligned with beautiful

and appealing buildings and domes. Thus the tomb has its distinctive

feature and uniqueness unlikely to be surpassed by any other tomb.

According to some writers the tomb was destroyed and only Muhajjar

(grave) was built. Until the period of Mughal emperor Akbar in the year

of 1562, Nawab Syed Farid Khan built a tomb of twelve pillars, fixed

with marble net on the verandah. A slate (Loh) was being laid down

over Hazrat Nizamuddin's head, in which kalma tayyaba and some

poetry in Persian are engraved. In the period of Jahangir (1608).

Nawab Farid Khan (in reference to Syed Murtaza Khan, founder of

 66

Faridabad) laid down a snail's wori< over the shrine. During the reign of

Shah Jahan in the year of 1652 Khalilullah Khan son of Meera Husaini

Namatullahi Shah Jahan Abad built a ghulam gardish around the tomb

which is also known as Beest Dari. It has red stone pillars. In the year

of 1755 Azizuddin Aalamgir Sani engraved four lines of poetry in the

form of couplet on the marble and fixed it at the foot of Hazrat's grave.

In the year of 1820 Nawab Faizullah Khan Bangash, put a protective

cover on Beest Dari roof by using copper sheets, engraved the date of

construction of roof, which fell down after ghulam gardish was built.

Again in the year of 1823 Akbar Sani built the tomb using marble and

fixed a large golden bowl over it. This enhanced the beauty of the

tomb. According to the wishes of Hazrat Maulana Fakhruddin, Nawab

Ahmad Baksh Khan of Loharu replaced the red stone pillar of Beest

Dari with marble pillars. Marble court around the shrine was laid down

by Nawab Khursheed Jah Nizam of Hyderabad Deccan, the following

details are engraved on it.

Guzraneeda Ghulamaan-e-Ghulam Fadevi Mohiuddin Bahadur

Shams-ul-Umra Ameer Kabeer Khursheed Jah Beest-o-Yakom Mah

Safar (21Safar month) 1300 A.H.^^

Emperor Mohammad Shah built the marble floor of the shrine.

Prayer {namaz) can be performed on a wide strip of marble. The doors

of the shrine have silver sheets. Fragrance sticks pots perfume bottles,

candle stand, shamadans, cannaveel and other things were made of

 67

silver and gold, which were looted by Sada Shiva Bhau a Maratha

chief in 1756.

Tomb of Hazrat Ameer Khusro: The entrance of the tomb is through

a way having beautiful sangeen door at the South court of Hazrat's

Aastana. After the door there is a tomb of Maulana Umer. At the right

side east netted court of Hazrat Ameer Khusro's tomb Ghulam

GardJsh is situated. At the left and in front Khwaja Abu Bakar

Musallidar's tombs is placed. At the left and some distance the tombs

of Khwaja Rafiuddin Harwan and Khwaja Saleh are situated in an

enclosed wall. Towards the East of this wall there is an old tree of

Khirni planted by Makhdoom Jhanyan Jahan Gasht. There is a big and

wide platform in front of the door, it has many graves. Near to the

platform a path goes to the West and after two or three steps one can

find the door and verandah of Hazrat Ameer Khusro's. After entering

the shrine, at right, one can find the grave of Hazrat Shamsuddin

Mahroo. The door of Ameer Khusro's tomb is situated at the head side

of Hazrat Shamsuddin's grave. The tomb of Hazrat Ameer Khusro is

placed in the middle.

Hazrat Ameer Khusro died on 18'^ Shawwal, in the year of 1324.

it is said that in the beginning the tomb of Ameer Khusro was not

having a dome or Muhajjar. In the year of 1530 Mughal emperor Babar

was ruling, a choli court was built by late Syed Mehdi, iron plate was

placed at the head of the shrine, kalma tayyaba and some verses are

engraved on it. In 1605 Mughal emperor Jahangir was ruling. Late

 68

Tahir Mohammad Imaddudin Husain built a Muhajjar and marble

minarets at the holy grave which are beautiful and appealing. Several

verses are inscribed at the internal wall of dome. The following

manuscript is written on it.

"Quail Ain Kalam wabai Ain muqam Tahir Mohammad

Imaduddin Husain son of Sultan All Sabzwari Gufar Zanoobeh wa

Manz Ayyuba Alkatib Abdul Nabin Ayub".

Beside these, poems or verses are engraved at the top of red

stone net, windows and doors. Tomb of Khwaja Musheer is located at

the South. He was the servant of Hazrat Nizamuddin Auliya, near his

grave his son Hazrat Nooruddin's tomb is situated. At some distance

and near the West side, the grave of Khwaja Iqbal is situated on a

platform. He was also one of the close servant (Khadim) of Hazrat

Nizamuddin Auliya, and was sent by Hazrat frequently to congratulate

Sultan Qutubuddin Mubarak Khaiji, on the occasion of mahe-no (new

month). Mosque of Nawab Khan Daura Khan is situated which is also

known as mosque of Jinn, in front of the it tomb of Hazrat Abu Bakar

Mandah is situated. He was the first disciple of Hazrat Nizamuddin

Auliya. A graveyard having several tomb, lies in front of the grave of

Ameer Khusro. At the back of the graveyard an old building is situated

where there is an office of Hazrat Hasan Sani son of Hazrat Hasan

Nizami, it also has a tomb. At the left and right side of this building's

door there are graves of Zia Barni, Shams Siraj Afeef, and also of the

writers of Tareekh-e-Firoz Shahi. Adjacent to this building a stair exists

 69

to the East, and adjacent to this stairs there is an old building which is

divided in two rooms (Hujra). The meeting room of Imam of the

mosque of shrine Is in the second room. Adjoining to this building

another old building exists which has three rooms. The first room is

known as the meeting room of Chaudary Hasan Masna Sahab and the

second one is the resident of the successor of late Syed Abdul Lateef

Dehlawi, the third is a torch room which is presently not in use, near to

this building old langar khana (free kitchen) is placed and extends over

a large land towards the South-East. The door of Hazrat Ameer

Khusro exists which is huge and high. There is a Khirni tree and a wall

in the South.

Safah Sutoon: It is known as old langar khana, some parts and

verandah have now been connected to Hazrat Ameer Khusro's tomb,

where there Is a jaroob khana and farash khana. The third is a store

where construction materials of the shrine are kept.

Near to the east door, marble tomb of Hazrat Haji lal

Mohammad Shah is situated and adjacent to this in the South, the

tomb of Qazi Qutubuddin Kashani is situated. Towards the south an

old building is eminently known as langar khana. It may be the same

building which was named as Safah Sutoon by Ameer Khurd Kirmani.

It is a place where Shaikh-ul-lslam Maulana Rukanuddin Multani met

Hazrat Nizamuddin Auliya. It is an old building having many pillars one

fourth part of this are being enclosed, jaroob khana and other structure
 70

are placed on it. A stair placed at the East of this building, is the end

part of the shrine.

In the main premises of the shrine and around the way from

Bauli gate, there are many shops of Peer-Zadas, these shops have

been placed for pilgrims who purchase flowers, embroidery sheets,

sweets, candles, fragrance sticks, etc for the offering at the shrine,

besides these, religious books, pictures of shrines, yanamaz (a piece of

cloth for offering prayer) are also available at these shops. These

shops are given on endowment, the rent accumulated are used on the

other affairs and expenses of the shrine. Offices of Sajjada Nashin's

exclusively of Afzal Nizami Sahab can be found in the shrine.

Buildings and graves at the shrine: Several buildings and graves

can be found in and near to the premises, some prominent and

important ones are:

Shama-Buri: It is located in front of the Bauli's door and it is in the

shape of heavy dome. It appears like a candle. It is beautiful and

evident for that reason it is known as candle dome.

Barah Khamba: It is situated at a triangular cross-road which goes

from Lodhi road to the shrine. The structure of this building refreshes

the memory of Lodhi's period. In the middle there is a dome having

twelve pillars for that reason it is known as Barah Khamba.

La! Mahal: Towards Barah Khamba a beautiful building of red stone

can be seen, which reminds us Gayasuddin Balban's period.

 71

Tableeqhi Markaz (centre for preaching): It is located at the East of Lai

Mahal. Initially a small mosque existed at the place which was built by

Mirza ilahi Baksh Khan Dehlawi and his bungalow was also there. This

huge building is also known as Bungalow's mosque. Here religious

preachings and teachings are given.

Chausath Khamba: This magnificent building is situated towards the

south of Tableeghi Markas. In fact it has the grave of Mirza Aziz

Kokaltash who shared milk with Emperor Akbar, Aziz's mother Mahe

Anga fed both of them. The building is exclusively made of marble

having 64 pillars and placed at a high platform. It could not be referred

as a building but a hall based on 64 pillars.

Ghalib academy: It is a building situated near Tableeghi Markas.

Functions and ceremonies related to Mirza Ghalib are organized here,

after being permitted by the authority.

Urs Mahal: It is a large red stone palace situated near Ghalib's

academy. Birthday celebrations and Urs of Hazrat Nizamuddin Auliya

are celebrated at this campus. The Chief Minister of Jammu and

Kashmir, Bakhshi Gulam Mohammad built it on the request of Khwaja

Ahmad Nizami's father, Shamsul Mashayaikh Peer Zamin Nizami

Syed Bukhari, successor of Hazrat Nizamuddin Auliya.

Darqahi Markaz (Shrine's Centre): It is near the gate of the shrine.

Ceremonies and rituals concerned to the shrine usually takes place.

Pilgrims are befitted with the presence of Hazrat Hasan Nizami one of
the notable Khadim of the shrine. The other notable and important

buildings and graves are also located.

Grave of Mirza Ghalib: Under the North wall of 64 pillars, there is a

grave of an enninent poet Mirza Ghalib. Every year Mirza Ghalib day is

celebrated at the grave. The grave was damaged and ruined, Maulana

Mohammad Ali Jauhar appealed and collected money from people and

thus the grave was renovated. In the year of 1955, Maulana Abul

Kalam Azad a national leader took interest in building a permanent

structure on the grave. Thus Muhajjar made of marble was built under

the patronage of Ghalib society.

Grave of Khwaia Mohammad Imam: At the West door of Chausath

Khamba in a compound, the grave of Khwaja Mohammad Imam is

situated. Imam was the son of Maulana Badruddin Ishaq Dehlawi and

grandson of Baba Farid Ganj Shakar and successor of Hazrat

Nizamuddin Aulia.

Endowments of the shrine: Several shops around the shrine are

given on rent by the officials of the shrine. The money accumulated

from the rent is used on other affairs of the shrine. Sweets, fragrance

sticks, candles, flowers, religious books, clothes for offerings are sold

in these shops (Fig. 4).

Fig. 3: Bauli (well or hole)
 73

Officials and Important Functionaries Related to the Shrine

They are divided into two groups;

1. Directly 2. Indirectly

Directly: They rely on the shrine occupationally and financially and are

considered as permanent employees of the shrine. They receive

salaries from the shrine every month.

Indirectly: These people are totally dependant on the resources by

visiting pilgrims.

Those who rely on the shrine directly include:

Sajjada Nashins: The actual number of Sajjada Nashin at the shrine

is not known. But the witness record their presence in good numbers.

They play major role in functioning the affairs of the shrine smoothly.

These Sajjada Nashin hold permanent offices in the shrine, thus

attracting the pilgrims. Some of them also have their offices outside

the premises of the shrine. Their first duty is to guide the pilgrims. They

are usually seated at a platform, needy pilgrims come to them and kiss

their hands and tell their problems and needs. Sajjada Nashins provide

solace or comfort to the pilgrims by praying on the behalf of the

pilgrims. Being the descendents of Hazrat Nizamuddin Auliya, they

enjoy certain privileges at the shrine. Pilgrims pay cash money or gifts

after been guided or received by them (Fig. 5).

 74

Khadims: Khadims give their valuable services to the shrine. Their

functions are distributed equally and they have one supervisor who

invigilates and check their work. They are very closely associated to

the rituals and ceremonies of the shrine, pilgrims give them offerings

and cash money. They are responsible for arranging and managing

the ceremonies and rituals of the shrine. Their monthly income is not

fixed and totally depends on the money accumulated from the pilgrims.

Those who rely on the shrine indirectly include :

Dua Navees (writer of prayer) : They are several in numbers and are

always present at the shrine, especially in the varandah of the

premises. Pilgrims visit them and tell their problems, after becoming

fully aware of their needs, these Dua Navees provide remedy for the

problems. The Dua Talibs (pilgrims who need Dua) request them for a

written Dua. According to the problems and its remedy, they receive

Dua from these Dua Navees against cash payment (Fig. 6).

Qawv/als: Several qawwals can be found at the shrine. They sing

hymns in praise of Hazrat Nizamuddin, they entertain and inculcate a

sense of devotion in the pilgrims. Several pilgrims can be seen

listening the hymns sung by the qawwals with utter devotion. They pay

money to these qawwals (Fig. 7).

Shoe keepers: Several shoe keepers are present at the gate of the

shrine. Since pilgrims are suppose to put off their shoes before
 75

entering the shrine, they give their shoes to these shoe keepers who

look after it, against cash payment (Fig. 8).

Beggars: They can be seen in huge numbers at the shrine. Usually at

the path which goes to the shrine. Generally they block the way of the

pilgrims, as they insist alms and money from them. The hotel owners

have placed their people who stand with coupon and token, so that

pilgrims could buy the coupon and give it to these beggars who then

can have food. The pilgrims encourage these beggars by giving

money, thus they have become hyperactive. These beggars are male

as well as female, young and old, sometimes women beggars hold

child in their arms in order to gain sympathy of the pilgrims. There are

two reason for the large gathering of the beggars at the shrine. Firstly

the number of the pilgrims is huge, thus these beggars can beg and

earn good money, secondly the pilgrims have charity in their mind at

the arrival, they believe that giving alms to the beggars will help them

in solving their problems.

Markets: Shop keepers draw maximum benefit from the pilgrims

placed around the shrine. Shop keepers sell items for the rituals and

ceremonies of the shrine. These shops are placed in and outside of

the shrine. In these shops items used for rituals are sold, such as,

candles, fragrance sticks, prayer sheets, flowers, sugar plums,

religious books related to Islam in general and shrine in particular.

Some shop keepers also sell general items, though these shops
 76

are less in numbers, items related to the luxuries of women such as,

veils, cosmetics, clothes and general books are also sold.

Eatables and beverages are also sold at particular stalls or

shops. A large part of their income depends on the pilgrims, who give

foods to the beggars. Beside this shop keepers also help for

accommodating pilgrims. There are twenty six guest houses around

the shrine, they are reserved for pilgrims and provide adequate

facilities to the pilgrims. In return good income is generated from

pilgrims (Fig. 9).

Vendors: There are several vendors around the shrine. They sell

items for offerings and rituals. They also sell general items such as

luxuries, cosmetics, candles, fragrance sticks and cloth for offering

(chadar).

Administration of the Shrine

The shrine of Hazrat Nizamuddin Aulia at Delhi is distinct and

unique. It is not a waqf (charity) property. The administration and

functioning of the affairs of the shrine is controlled by the successors

of Hazrat namely Hazrat Khwaja Syed Mohammad Imam, Khwaja

Rafiuddin Harwani, Quazi Mohiuddin Sani and Hazrat Khwaja Abu

Bakar. These successors perform religious customs and rituals of

shrine in turns. A period of one week is allottod to each successor and

his family for performing the duties. The administration changes on

 77

every Wednesday after night prayer and it is handed over t^rJh^ftJlM*^

successor and his family for a week.^'' /> r,^ - ^ p\ [j.

|( ' \c. N-1. .\ ?
Rituals and Ceremonies of the Shrine V ^ J-

Daily rituals: Every morning one of the Mutawalli, gives^Saii-^^^y^OP^^

(Azan) and opens the door of the shrine. When the door of the shrine

is opened, the pilgnms and needy gather in large number meanwhile

the premises as well as the grave is cleaned by the Khadims. Pilgrims

register their presence at Aastane Sharif (premises) of the shrine and

offer salaam and recite Fatiha (prayer) standing at the door. Morning

prayer is collectively performed in Masjid Khaiji situated in the

premises of the shrine, after prayer people in large num.ber com.e to

the tomb for paying homage and tribute to Hazrat, the process

continues until the door of the shrine is closed (Fig. 10). (The time of

closing of main door keeps on changing). The rituals continues even

after the night prayer. The functionaries (Khadims etc.) of the shrine

hold their positions. Khadims guide pilgrims while qavma\s sing

hymns, sitting in the verandah entertaining pilgrims by praising and

glorifying Hazrat Nizamuddin, in return they get money from them.

Dua Navees are found inside the Beest Dari one of the prominent

place of the shrine, they pray on behalf of the pilgrim's demands and

wishes. After night prayer main door of the shrine is closed.

Fig. 10: Pilgrims leaving the premises of the shrine after prayer (Namaz)
 78

Weekly rituals: On Thursday special programmes are organized

under the surveillance of Khwaja Ahmad Nizami, Sajjada Nashin of the

shrine. Pilgrims in large numbers gather at the shrine. The ceremony

starts after night prayer, with the recitation of the holy verses of Quran

and recite naat khwani, manqabat khwani, halqa-e-zikr, muraqaba,

salatwasalam in the praise of Prophet Mohammad, and ends with Dua.

Namaz-e-Juma (Friday Prayer): Friday prayer is held in the Khaiji

Mosque.

Monthly rituals: On the 18'^ of every Qamari month Fatiha of Hazrat

Nizamuddin Auliya is performed at 11 O' Clock in the morning, while

pilgrims recite the Holy Quran. They offer gifts and money while paying

homage to Hazrat. Shajra khwani (geneology) is done, it ascents

naming Hazrat Nizamuddin Auliya descendants of Prophet

Mohammad. The function ends with Dua at 11.30 A.M. Tabarruk in

form of sweets are distributed.

Fatiha of Hazrat All: On the 20'^ of every Qamari month, Fatiha

(prayer) of Hazrat Ali is performed between evening and night prayer.

Pilgrims and followers gather in large numbers, they recite Holy Quran,

shajra khwani is done and the ceremony ends with Dua and

distribution of sweets.

Fatiha of Baba Farid Gani Shakar: On the 5'^^ of every Qamari month,

the Fatiha (prayer) is performed in the evening. It also starts with the
 79

recitation of holy Quran and then shajra khwani is done. The ceremony

ends with Dua and the distribution of sweets.

Fatiha of Hazrat Ghous Pak: On the 11*'' of every Qamari month Fatiha

(prayer) is performed. It has similar process by which ail prayers at the

shrines are performed.

Yearly rituals: The importance of yearly rituals is more, in comparison

to the other celebrations and rituals. Urs is celebrated to mark the sad

demise of Hazrat Nizamuddin Auliya on 18*^ of Rabi-us-Sani. It

continues for five days on the occasion Urs mahal is decorated

splendidly with colours, lights. Islamic flags etc, for holding

programmes. Pilgrims and followers of Hazrat come from all over

the country and out side the country to pay tribute. Function-

aries of the shrine arrange accommodations for the pilgrims. Twenty

six guest house are used for the purpose. Whereas local people invite

some pilgrims to their respective home, in order to show their

reverence towards them in particular and towards saint and Islam in

general. Pilgrims irrespective of caste, creed, sect and religion come in

large numbers at the shrine. Certain political people including Prime

Minister and President have come to the shrine and have attended the

celebrations out of faith or to gain political mileage. Qawwals come

from all parts of the country and sing hymns in praise of the saints,

they attempt to spell-bound and attract the pilgrims by their spiritual

and devotional songs. Besides all these, renowned Ulemas (spiritual

leaders) and orators are also invited at the Urs. The speech delivered
 80

by the orators on this occasion is relevant and important. The subject

matter of speeches are not of politics or any other general issue,

sensitive issues such as Islam, namaz and jihad are taken by the

orators. One has to show reverence and follow the disciplinary rules of

the Urs ceremony women are not allowed to attend the function. Some

special programmes organized on Urs are, All India mushaira, All India

spiritual tableeghi ijtemajolous chader, Urs mahal upto Dargah Hazrat

Peer Zamin Nizami. The ceremony also has recitation of holy Quran,

halqa-e-zlkr (verse recitation), bazm-e-nizami, speeches, qawwalis. All

India Radio broadcasts the programme of Urs live, from Urs mahal.

The job of advertising and preparing invitation letter for Urs is done by

Khwaja Ahmad Nizami, Syed Bukhari at the shrine centre. On the

closing ceremony of Urs on 20"^ Rabi-us-Sani, prayer of Hazrat Ali is

held. There is a popular belief that without the blessing of Hazrat Ali,

the gathering and ceremony cannot attain its spiritual height.

Urs of Hazrat Ameer Khusro: Hazrat Ameer Khusro was the first

disciple of Hazrat Nizamuddin Auliya. Hazrat Ameer Khusro was the

great poet of Urdu and Persian language. He is known as Tooti-e-

Hind. He died on 18^*^ Shawwal. His Urs is celebrated every year from

16'^ to 20^*" of Shawwal. It is celebrated with the same passion and

reverence as of Hazrat Nizamuddin Auliya's. Huge gathering can be

observed at the Urs of Hazrat Ameer Khusro. On the occasion Urs

mahal is decorated and illuminated. Qawwals and orators are invited

at the function. Orators deliver religious speeches. At bazm-e-khusro

(gathering at the Khusro's Urs) some special programme are held,

these are, recitation of Holy Quran, halqa-e-zikr (recitation of holy

verses), salat wa salam, speeches, qawwalis, chadar (sheet)

ceremonies, Urdu and Hindi mushaira, all India spiritual ijtama etc.

Hazrat Ahmad Nizami checks and controls all the arrangements. Urs

programme is directly broadcasted by all India Radio and Television

from Urs mahal.

Birth anniversary: Every year at the end of the month of Safar. Special

programme is organized on the occasion of yaum-e-wiladat (birth) of

Hazrat Nizamuddin Auliya. Believers and pilgrims come to attend the

ceremony in large numbers. The illuminated and decorated shrine

looks magnificent on the occasion. Pilgrims give gifts and offering, they

pay tribute to Hazrat by offering flowers and special chadar on the

grave. Usually the door of the shrine is closed after night prayer and

opened at the call of morning prayer, but on this day, the door is

reopened at 2'0'clock for cleaning and washing (ghusl) the grave of

the tomb with rose water. After washing a new and special chadar is

put on the grave. Important Khadims have right to perform the cleaning

{khidmat), including Khwaja Ahmad Nizami. No one is allowed to enter

during this khidmat or cleaning. The process takes almost an hour.

Then the flowers or garlands (se/) are put back on the grave, it may be

replaced if it has worn out. Then the door is closed after morning

prayer.
 82

The tomb of Hazrat Ameer Khusro is also throughly cleaned. It is

very striking to note that the whole year only once (during the khidmat)

the cover igilaf) is removed. After morning Prayer the pilgrims gather in

large numbers in order to pay homage and tribute to the saint. They

offer flowers and cloth sheet on the grave. The spectacle of sarware

kaif can be observed everywhere. Fatiha (prayer) is done at the shrine

and at night jashn-e-wiladat (birthday ceremony) is organized under

the surveillance of the Khadim Hazrat Ahmad Nizami. Qawwals sing

hymns in praise of saint, food is distributed through langar khana.

Pilgrims belonging to different countries such as, Pakistan,

Afghanistan, Bangladesh, Srilanka and South Africa come to attend

the ceremony and are privileged to be a part of it.

Mourning ceremony: On the lO^'' of the month of Moharram, the

martyrs of Kerbela tragedy are revered and their sufferings are

recalled by the Muslims belonging to every part of the world. They

express their deep grief over the tragedy and pay tribute to Mohsin-e-

Islam and insaniat (humanity) Imam Husain (grandson of Prophet

Mohammad). On the occasion at the shrine people mourn and

proceed for a flag procession. It is observed seriously and marked with

grief and respect for the martyrs of Kerbela tragedy. 7az/a procession

is also observed, on the eve of 10"^ Moharram (night of 9^^ Moharram).

At the morning of 10''' Fatiha of Shohada-e-Karbela (martyrs of

Karbela) is performed which is followed by tazia procession extending

up to Lodhi road. From there it goes to Karbela (graveyard) via tomb of

 83

Safder Jung. The procession has several Marsia Khwans who recite

elegiac verses describing Kerbela tragedy and the sufferings of the

Imams. People display their profound sense of grief, they beat their

chest and head. The procession has not only Muslims but people

belonging to various religions such as Hindus, Sikhs and Christians,

seriously participate and express their grief. At this huge procession,

on roads there are facilities of drinking water and sharbat (sweet

water). Such a huge procession especially on the roads, displays unity

and Integrity. At Hazrat Manzil and other places foods are distributed

through langar khana. Special food is prepared for nazar (offering).

During Quran khwani (recitation of Holy Quran) and nazar, women and

children are not allowed. The purpose of the gathering is to give

easale-e-sawab (spiritual benefit) to the martyrs.

Birth anniversan/ of Prophet Mohammad: On 12'^ of the month of Rabi-

ul-Awwal, every year, the Eid-Milad-un-Nabi (birthday of Prophet

Mohammad) is organized. A remarkable enthusiasm can be seen

among the people on this day. Believers of Prophet Mohammad wear

new clothes and put fragrance. They gather at bargah-e-risalat

(gathering of believers of Prophet Mohammad). Discussion and

speeches on serat-e-pak (character of prophet) is given and people

are enlightened on the various aspect of prophet's life. After the

programme of salatwasalam and Quran khwani sweets are distributed

among the believers. On 12"^ Rabi-ul-Awwal, pilgrims do pilgrimage of

moo-e-mubarak (hair of Prophet Mohammad). A single hair of Prophet

 84

Mohammad is kept in the tosha khana of the shrine. When British

invaded India, the last Mughal emperor Bahadur Shah Zafar was

ruling, he handed over the single hair to Sirajuddin Sahab, Sajjada

Nashin who then kept it safely in the tosha khana of the shrine. On 12'^

Rabi-ul-Awwal every year the holy hair is displayed in a glass case.

Pilgrims show reverence and perform pilgrimage (Fig. 11).

Eid-ul-Fitr and Eid-ul-Azha: Like other rituals and customs observed at

the shrine the festival of Eid-ul-Fitr and Eid-ul Azha (animal sacrifice) is

celebrated with great fervour and zeal. Namaz (prayer) of both Eids

are held in Khaiji mosque. The whole shrine is decorated. Pilgrims

embrace and congratulate each other after namaz. They are happy

and passionate as they consider themselves fortunate to be present at

the shrine on the occasion of Eid.

Rituals Performed by the Pilgrims at tiie Shrine

Auliya's Tomb is always held important and centre of attraction

among general people. It is so because God has said in Holy Quran

"Waiaz Kurooni az Kurukum" discuss my name and in return, I will

discuss yours. It means that one who will have faith in God and will

discuss his name, God will make him popular and his name will be

discussed by other people. The other reason of the such a huge

gathering at the shrine is that, pilgrims visit to pray and get their needs

fulfilled.
 85

The shrine of Hazrat Nizamuddin Auliya is one of the distinct

and innportant shrine of the world, where pilgrims are always present in

large numbers they come from various countries, cities, and rural

areas. They belong to various religion, sect, caste and creed. They

often visit the shrine in groups as it is feasible and safe. Long queue of

buses and vehicles can be seen around the shrine. Approximately

40000 pilgrims visit on Thursday, Friday, holidays and ceremonial days

on other days the numbers are 25000. Pilgrims belonging to different

age, (old, young, kids) and gender (men and women) can be seen at

the shrine. Usually they are of middle and lower middle classes. They

hold firm belief in the spiritual excellence of saint. They perform

pilgrimage in accordance to their faith. Pilgrims experience a trance

like condition when they enter the shrine, the splendour and divine

manifestation makes the atmosphere sacred and pious. While passing

through to the tomb of Hazrat Ameer Khusro, pilgrims pay homage to

the tomb of Hazrat Nizamuudin Auliya. Then they perform rituals by

reciting Fatiha and Dua, they offer flowers, coloured cloth sheet on the

holy grave, they kiss the grave in reverence and utter devotion.

Women are not allowed to enter Aasthana (tomb) thus they kiss the

wall and floor of it. The pilgrims pray for the fulfillment of their needs,

they request Khadims and Dua Navees to pray on their behalf, with a

belief that prayer made by Khadims or Dua Navees is more effective.

Nazar on sweets is done and then it is distributed among all pilgrims

especially women keep the sweets in a tray and distribute it among all
 86

present including beggars and ask them to pray on their behalf

(Fig. 12). Generally nazar is done in three manners. Firstly pilgrims

themselves distribute the sweets of nazar among people secondly they

put the nazar into boxes that are placed at different places of the

shrine. Thirdly pilgrims offer cash in place of sweets to the Khadims, or

Sajjada Nashin. Pilgrims seated in the verandah of Aastana recite Dua

of different types like Dua of Gunj-ul-Arsh, Dua of solving problems

and different verses of Quran like, Sura-e-Yaseen, Sura-e-Mulk, Sura-

e-Juma, Aayat Al Kursi and Char Qui (Fig. 13). Some pilgrims, who

have been suffering of physical pain, kissing a portion of chadar (cloth

sheet) of holy grave, with a belief that the pain will be cured. Thread

tying ceremony is also done, pilgrims tie thread at the gate of the

shrine, so that their wish or needs get fulfilled. After visiting Hazrat

Nizamuddin's tomb the pilgrims then move towards the Aastana of

Hazrat Ameer Khusro. There they offer gift and perform Fatiha and

pray for the fulfillment of their needs. They are cautious that while

coming out of shrine their back should not be shown towards the holy

grave, which could dishonour the spiritual mentor. After visiting shrines

of Hazrat Nizamuddin Auliya and Hazrat Ameer Khusro they also visit

other buildings and places of the shrine. There are many believers and

lovers of these saints who due to financial or health problems are not

able to visit the shrine, they at their respective homes pray for the

fulfillment of their needs and solution of their problems referring to

these saints and they are blessed and get favour of the saints. Some
 ff
f

/I 1
•-'T

Fig. 11: Pilgrims attending the function of Eid-Milad-un-Nabi

(birth anniversary of Prophet Mohammad)

Fig. 12: A lady distributing Nazar

 87

believers and pilgrims were interviewed and information about their

belief and purpose of visiting the shrine was gathered some of them

are:

Mohammad Asif of Delhi came to visit the shrine, in the

discussion he revealed the purpose of visit, that he had been in

problems since many days, despite of hard work, his income and

saving was not good, rearing such a large family at a low wages was

his major concern, thus he visited the shrine, to pray and get rid of his

problems. Shabbir Ahmad one of the resident of Agra city said "My

mother is ill since many years, father had already expired thus I have

the responsibility of my home, I have to look after my younger brother

and sister. I am going through acute financial crises thus I came here

to pray for the solution of my problems" Iqtidar Ahmed have come all

the way from Hyderabad he said "I am a businessman and my

financial position is not good since many years. I have become

bankrupt thus I have come here to get the blessings of Hazrat and to

pray for the solution of my problems". Zairah Fauzia of Lucknow have

come to get the blessings of Hazrat Nizamuddin, because even after

five years of her marriage she is childless. One of the resident of

Jammu Sarfaraz Husain said that I have come in my leisure time, to

pay homage and tribute to Hazrat, it gives one mental and eternal

relaxation and pleasure. Aneesullah of the state of Bihar said "I came

to Delhi for some official work, so I thought I must visit the shrine, as !

«tf^S^*
 88

have come here with a wish, to marry a girl of my choice, thus I am

praying so that my wish could be fulfilled".

Miracles Performed by Hazrat Khwaja Nizamuddin Auliya

Hazrat Khwaja Nizamuddin Auliya performed certain miracles in

order to display his spiritual concern and divine manifestations. Some

of the prominent miracles are:

1. Once the home of a Maulvi (Theologian) caught fire in the town of

Sar Saye. All belongings including legal property papers were

burnt. Hence Maulvi came to Delhi in order to get the duplicate

legal papers of the property, unfortunately those papers were also

lost and he eventually failed to trace it. Thus he came to Hazrat

Nizamuddin Auliya weeping and beating his chest. Hazrat

advised him to do nazarof Baba Farid and bring Halwa (sweet) at

once, Maulvi went to purchase it, he reached to the sweet shop

and asked for Halwa, the shop keeper used papers for wrapping

Halwa. Maulvi was surprised to see that the papers were his legal

documents of the property. Maulvi snatched those papers from

the shop keeper, and happily came back to Hazrat and narrated

him how he found his papers. People and disciples sitting with

Hazrat were amazed.^^

2. Once a disciple of Hazrat asked him to explain what is Muridi and

Piri. Hazrat did not replied. Again the disciple asked him then

Hazrat asked him go to a particular direction, the disciple followed

 89

the command and without inquiring and asking he walked all the

way from Delhi and reached Lahore. The governor of Lahore

knew Hazrat and was his believer, when he came to know that

one of Hazrat's disciple has arrived, he gave 100 silver coins to

the disciple and asked him to hand over it to Hazrat. While

returning to Delhi disciple met a prostitute and fell in love with her

and gave one hundred rupees he became crazy and attempt to

seduce the lady but he was slapped by a divine power, the

disciple feet remorse and regret, later Hazrat arranged the

marriage of these two and gave them 100 silver coins as gift.

Then the disciple asked Hazrat to explain Piri and Muridi. To

which Hazrat replied that Muridi is that you went by my order

without asking anything where you have to go and why? and I

saved you from this woman and then purified this women for you,

this was the Piri.^^

3. Among the rich disciples of Hazrat one had no children, he prayed

and by the blessing of Hazrat a son was born. Taking the baby

disciple came in the service of Hazrat, Hazrat took the baby in his

hands and then on lap and torn a piece of cloth from his cloth

sheet and asked the disciple and the father of the baby to make a

Kurta for the baby and commanded Shaikh Makhdoom

Naseeruddin Chiragh Dehli, to take responsibility of education and

 90

learning of the child and take him as your successor. Hazrat's

command was followed and later the child became a saint (Auliya)

and his tomb is placed near the grave of Shaikh Makhdoom

Naseeruddin's grave.^°
 91

References

1. As informed by Khwaja Ahmad Nizami Sajjada Nashin of the

Shrine Khwaja Nizamuddin Auliya.

2. Nizami, Khwaja Hasan Sani. Tazkira Nizami. New Delhi. 1971.

pp.6-7.

3. Amir Khwurd, Syed IVIohammad. Siyarul Auliya. Delhi. 1885.

p. 154.

4. Rizvi, Syed Athar Abbas. A History of Sufism in India. New Delhi.

Vol.1. 1978. p.155.

5. Sijzi Amir Hasan. Fawaidul Fuad, Bulandshahr. 1855. pp.163-64.

6. Ibid, pp.155.

7. Rizvi, Syed Athar Abbas. A History of Sufism in India. New Delhi.

Vol.1. 1978. p.156.

8. Ibid.

9. Amir Khwurd, Syed Mohammad, Siyarul Auliya. Delhi. 1885.

pp.116-17.

10. Rizvi, Syed Athar Abbas. A History of Sufism in India. New Delhi.

Vol. 1. 1978. p.157.

11. Ibid.

12. Jamali, Kanboh Dihlawi, Siyarul Arifin. Delhi. 1893. pp.90-91.

 92

13. Rizvi, Syed Athar Abbas. A History of Sufism in India. New Delhi.

Vol.1. 1978. p.166.

14. Bashiruddin, Ahmad. Waqat Darulhukoomat Dehli. Delhi. 1990.

Vol.2, pp.758-59.

15. Dehlawi, Akhlaq Husain, Hayat Tayyaba Hazrat Mahboob llahi.

New Delhi. 1963. pp.168-69.

16. Khan, Sir Syed Ahmad. Asarul Sanadeed. Delhi. 1965. pp. 36-37.

17. Nizami. Khwaja Hasan Sani. Tazkira Nizami. New Delhi. 1971.

p.104.

18. Bashiruddin, Ahmad Waqat Darulhukoomat Dehli. Delhi. 1990.

Vol.2, p.773.

19. Ibid, p.774.

20. Ibid. p. 775.