self-purification). After all, knowing
right from wrong is very different
from training the self to practice the
right and abstain from the wrong.
Understanding that a Muslim must
purify himself of greed, arrogance,
and jealousy is much easier than actually
purifying the heart from these
spiritual diseases.
Shaykh Khawaja Mu‘eenuddin Chishti
reached the Iraqi city, Harwan,
hoping to make bay‘a with Shaykh
Uthman Harwani also, Harooni
(1107-1220). Although he completed
the spiritual journey in one day, he
stayed with his spiritual guide for the
next twenty years, devoting himself to
purification of the soul. He dedicated
himself wholly to Shaykh Uthman’s
service, often traveling with him on
his trips and attending to his needs
like holding his bedding and baggage.
It was only after great sacrifice and
struggles that while visiting the blessed
city of Madina Munawwara, he saw
a vision of the Prophet a informing
him that it was now time to disseminate
and share his gift, the love of
Allah, with the people of the Indian
subcontinent. Upon hearing this,
Shaykh Uthman bestowed upon his
devoted disciple the khirqa (mantle)
of khilafa, signifying his approval and
confidence in him.
When Hadrat Chishti came to Ajmer
in India, which was the Hindu cultural
and religious center of his time, he
found the public aggravated with
life, living without any desire, goal,
or objective. The beauty, luxury,
and enjoyment of life were reserved
for the small upper caste. The lives
of the lower class were void of any
meaning having fewer rights in the
upper class’s eyes than animals. Their
miserable, pathetic, and sorrowful
state has been vividly described and
documented in countless historical
records, including the writings of the
authority on the subject, the 4th-century
Iranian polymath Abu Rayhan
al-Biruni (973-1048).
Al-Biruni states, “There are numerous
castes among the Hindus. This
differs greatly from the Islamic belief
of “The most noble of you is in the
sight of Allah is the most God-fearing
of you” (49:13). Al- Biruni continues,
“and this is the greatest obstacle between
the Hindus and Muslims.”
Due to their stark contrast with the
pantheistic faith, Shaykh Chishti’s
teachings made him the target of
many attacks from both political and
religious leaders. Hindu practitioners
of dark magic, known as yogis, would
attempt to dissuade and harm Shaykh
using their bizarre rituals, but to no
avail. On one occasion, a man was
sent to kill the unprotected Shaykh,
but upon sitting in the Shaykh’s
company, he found himself unable
to carry out the task because of the
immense love he now felt for Shaykh.
The Shaykh then asked the man why
he had not completed his original objective.
Hearing this, the man began
to cry uncontrollably. He immediately
surrendered his concealed dagger
and repented to Allah and put himself
at the mercy of the Shaykh. Shaykh
immediately turned to Allah, pleading
and begging Him to bestow great
favor upon the man and guide his lost
soul. It is said that the man changed
his life from that point forward and
was blessed on numerous occasions
throughout his life to perform Hajj.
The teachings of Hadrat Chishti revolutionized
the minds of the people
of Ajmer. He taught equality, fairness,
and love for all. These fundamentals
of humanity stem from the Islamic
belief and doctrine of Tawhid, the
belief that there is only one true
high being deserving of worship, the
belief that there is a great Creator and
everything else is His creation, all
equal in their dependency, reliance,
and neediness to Him. Hadrat Chishti
demonstrated that the foundation of
Islam, belief in God’s oneness, was
not merely a rival creed to polytheism
(believing in multiple gods and
deities). Rather, it was a principle that
would deem any difference in cast,
lineage, or otherwise moot if implemented
and accepted.
Hadrat Chishti lived a simple life void
of the luxuries commonly associated
with popularity. The man responsible
for this great spiritual and social
revolution lived in a humble hut
made of mud. His poverty would
often show in his clothes and food,
both well below standard. This state
of poverty and hunger, however, only
increased his spirituality and effect on
his followers. Often, those looking to
traverse the path of poverty that came
to be with him needed no verbal
encouragement; merely sitting in his
presence was sufficient in creating
a longing love for the Creator along
with regret and remorse over previous
deeds. Hadrat’s gaze was alchemy.
It would rid those it fell upon of evil
thoughts and fill within them the light
of guidance.
Shaykh’s reputation rose to an
unprecedented level in a short
amount of time. His influence spread
throughout the busy city, among both
Hindu and Muslim alike. It was not
long until his prominence had penetrated
even the Hindu king’s court,
as some of the closest to the king had
also adopted this path of poverty and
simplicity.
The successful campaigns of Muhammad
Ghori followed a short while
after, decreasing the importance of
Ajmer. The new government established
its capital in Delhi. Hadrat
Ajmeri, as he was now known, however,
remained in Ajmer, where he continued
to preach the love of Allah in
all his simplicity and detest for fame.
For the people of Delhi, he chose his
well-known disciple and successor
Bakhtiyar Kaki (1173-1235) to continue
the work of da‘wah, just as his mentor
had chosen the Indian Subcontinent
for him.
continued on page 30
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