Hazrat Khwaja Moinuddin Hassan Chishty (R.A.)

Khwaja Moinuddin Chishty (R.A.) was one of the most revered saints of the Sufi silsila. He laid the foundation of the order in India. His life reflects the message of love. According to him “Hatred ties people together. Satan is our real enemy not each other.” His teachings are highlighted in the final discourse of Khwaja Moinuddin Chishty (R.A.) to his students, one month before his death.

Basic Principles

Love all and hate none; mere talk of peace will avail you naught. Mere talk of God and religion will not take you far; bring out all the latent powers of your being, and reveal the full magnificence of your immortal self.

Be overflowing with peace and joy, and scatter them wherever you are and wherever you go.

Be a blazing fire of truth, be a beauteous blossom of love and be a soothing balm of peace.

With your spiritual light, dispel the darkness of ignorance; dissolve the clouds of discord and war and spread goodwill, peace, and harmony among the people.

Never seek any help, charity, or favors from anybody except God. Never go the court of kings, but never refuse to bless and help the needy and the poor, the widow, and the orphan, if they come to your door.

This is your mission, to serve the people…

Carry it out dutifully and courageously, so that I, as your Pir-o-Murshid, may not be ashamed of any shortcomings on your part before the Almighty God and our holy predecessors in the silsila on the Day of Judgment.

Saying of Khwaja Moinuddin Chishty (R.A.):

A friend of God must have affection like the sun. When the sunrises, it is beneficial to all irrespective of whether they are Muslim, Christian, or Hindu.

A friend of God must be generous like a river. We all get water from the river to quench our thirst. It does not discriminate whether we are good or bad or whether we are a relation or a stranger.

A friend of God must display the hospitality like the earth. We are raised and cradled in its lap, and yet it is always under our feet.

The noise of the lover is only when he has not seen his beloved. Once he sees the beloved, he becomes calm and quiet, just as the rivers are boisterous before they join the ocean, but when they do so, they are becalmed forever.

The enlightened becomes perfect only when all else is removed from in-between him and the Friend. Either he remains or the friend.

Whosoever received any blessings, received them due to his generosity. The enlightened is one who does not keep anything dear to his heart except the remembrance of God.

There are such lovers of God, whom the love of God has made quiet to an extent that they do not know that there is anything else existing in the world.

When one comes on the path of love of the friend, he becomes nonexistent (loses himself).

The heart of the enlightened should be such that, it may efface everything, and may be exclusively devoted to the Glorious vision of the friend.

There are four cardinal virtues of the individual self:

  • Refraining from begging in the state of poverty
  • Showing the attitude of being well-fed when feeling hungry
  • Maintain a cheerfulness in the time of sorrow
  • Befriending the enemy

The spiritual disciple deserves to be called a Dervish only when he lives in the world with no self-interest. The lovers of God hear the talk of the friend directly. A sin committed does not harm an individual so much as looking down upon one’s own fellow beings.

Mystic Philosophy of Existence

Being human we question the meaning of existence and our purpose in life at some point. Khwaja Sahib (R.A.) answers this question by poetically describing a soul as a falcon that took flight from the hands of the Emperor and its purpose is in returning to the same station. (Rhyme 3.4, Divan-e-Moin)

Pledge between a soul and its Lord

“The light of the God manifested for you when you professed that undoubtedly you are my Lord.” (Rhyme 8.3, Divan-e-Moin)

In Quran it is mentioned that “And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] - Lest you should say on the day of Resurrection, "Indeed, we were of this unaware." (Holy Quran, 7:172)

By reminding us about the covenant made between souls and the master in heaven on the “Day of Arafat” Khwaja Sahib (R.A.) reminiscent that the bond between soul and God was established then. And every soul became a claimant to join with the divine soul on its home coming. He also appraises us as to one of the secret of unity. “When there was a sign of neither Adam nor Universe. Then Thou O Soul was God’s Companion in the canopy of existence.” Later in one of his poems (Rubaai) he enlightened us as on why Angels bowed before Adam (A.S.). He emphasized that we carry a part of the divine attributes and soul within us and it shines like a sun in us. “Angels have curtsied before thou O Adam for the divine reflection shining brightly in you.” (page118 verse10: Divan-e-Moin)

Describing the purpose of bringing Adam into existence, Khwaja Sahib (R.A.) says that God said to him “Pray i.e. remember me in thy heart. Know me to be present in thy body. Give place to my love in thy head. I have created thee for this purpose, that thou may know Me, glorify Me, and love Me.” Khwaja Sahib (R.A.) laid emphasis on love as a means to comprehend divine brilliance. As he states that the origin of a human body is soul and the fabric of soul is God and “Gods essence is love.”

In one of his composition in Divan-e-Moin, he says “Love is my religion; if you do not consent then behold how much the expression of my trust radiates.” (Diwan-E-Moin, 42.5)

The flight of a soul

In Sufism the journey of soul is described as the story of love. Khwaja Sahib (R.A.) describes the depth of a heart in Dalil-ul-Arefeen and says, “Heart is the miracle of God, and it is identified only by a lover. Lover claims that their heart is God’s throne, where He resides.”

“God’s kingdom is within our heart and our heart is his Kabaa. Here Kabaa means ending self and becoming pious and thus reflecting the attributes of God.”

He emphasizes that, “pilgrims circulate Kabaa with their bodies but admirers of God circulate heaven with their souls in the yearning of their love.”

An Ode to Love

In one of his couplet in Dalil-ul-Arefeen Khwaja Sahib narrates to Khwaja Qutbuddin Bakhtiyar Kaki (R.A.), “The lover become unconscious in love of his dear friend, and turned intoxicated in memory of his beloved. Tomorrow (day of Judgment) when people will be in amazement, your name will be in my heart and ears.”

He observes that, “the heart of a divine lover is like a raging fire; whatever enters into it, is totally burnt to ashes and is completely obliterated because there is no fire more intense than the fire of divine love.”

Khwaja Qutbuddin Bakhtiyar Kaki (R.A.) once asked Khwaja Sahib (R.A.) what is category of obedience a person should have to be salvaged from hell fire. He replied: “it lies in redressing the grievances of the oppressed, in fulfilling the needs of poor and in feeding the hungry as no virtuous act is better than this for the pleasure of Allah.”

Allah’s friendship to a lover can be recognized by three qualities according to Khwaja Usman-E-Harooni (R.A.). The first is generosity like that of a river, the second is kindness like that of the sun, and the third is hospitality like that of the earth.

Also He describes a true mystic to be above the world and its greed, jealousy and envy. A true mystic seeks oneness in the world. He turns blind to everything except Allah. Khwaja Sahib (R.A.) advised Khwaja Qutbuddin Bakhtiyar Kaki (R.A.), “Four things constitute the virtuous essence of own self. First is the Darweshi which makes a person feel wealthy. Second is the hunger which makes a person feel satiated. Third is the grief which makes a person happy. The fourth is the enmity which makes a person feels to be a friend of his foes.”

The Seven Letters

Khwaja Sahib (R.A.) wrote some letters to his disciple Khwaja Qutbuddin Bakhtiyar Kaki (R.A.) from time to time with his teachings. They are as follows:

  • The one who recognizes Allah Ta’ala, does not questions, does not wish and does not desire. The people who abandon greed and lust have reached their destination. If you want to open the doors of Tasawwuf then close the doors to luxury. The true master is the one who considers everything that happens is the will and grace of the lord. When a person is true in the remembrance of God, then he becomes as thirsty for the love of God as one that has swallowed many a fires.
  • Having the capability to do good deeds is a sign of favor from Allah Ta’la.
  • According to Khwaja Sahib (R.A.), wealth and name are very dangerous gods. The real identity of a Sufi is the one who has left these two Gods behind and only consider Allah as true one God.
  • Allah resides in every particle of this universe, as per Khwaja Sahib (R.A.)a true Murshid is the one that sees Allah in everything and abandons the material world.
  • The true way to Allah Ta’la is to conduct oneself with softness towards others, and always keep conduct of one's affairs with love, patience and quietness. Because Love is above all kinds of worship.
  • In order to be a true Sufi one needs to imbibe the following qualities:
    • Only a human’s good deeds goes with them when they die.
    • One needs to divorce with one’s wishes and be happy in the obedience of Allah Ta’la.
    • Material wealth is not lasting so do not compete in earning it. Earn the spiritual wealth of good deeds, and love for Allah, which is the only thing that is lasting.
    • Adopt abstinence and worship, so that you can become a friend of Allah Ta’la.
    • Allah Ta’la has allocated every individuals provision before their birth, and humans do not have any control over what they have received. So abandon jealousy and become a friend of everyone.
    • Our true enemy is Satan, so rather than competing with each other, we should make true animosity with Satan.
    • Allah has promised our provision, so we should not indulge in haram activities.
    • The one, who believes in Allah Ta’la, does not need to put its trust in anyone or anything else.
    • Only Allah Pak is the truth in the universe. He has been and always will be, whether we live or die. So one needs to forget self and remember only Allah Ta’la. When one achieves this stage, he becomes immortal in the true sense.
    • The true mystic according to Khwaja Sahib (R.A.) is the one who see the world as the reflection of Allah Pak, and has no one in his/her heart rather than Allah.

Beliefs of Chishty Silsila on birth of Girl Child

Khwaja Usman-E-harooni (R.A.) the Peer-O-Murshid of Khwaja Sahib (R.A.) in one of his teachings to Him and humanity insists that the birth of a girl child is a Hadiya (guide to righteousness and a gift) from the Allah Almighty. A Person who keeps their daughters happy makes Allah Ta'la and His Prophet ﷺ happy. A girl child's birth is a source of Allah Kareem's favor with a person especially if a person is happy on the birth of a girl child; it has more blessings then doing Hajj 70 times. One who shows compassion towards them, Allah Ta'la the bestowal of faith shows compassion towards them? He further emphasized that not only our Prophet ﷺ loved his daughter but all Auliya's and Ambia's loved their daughters more than their sons. These teachings are mentioned in Anis-ul Arwah which was written by Khwaja Sahib (R.A.) himself on the behest of his Peer-o-Murshid Khwaja Usman-E-harooni (R.A.).

Chishty's Perspective on Animal Slaughter

On Animal slaughter Khwaja Usman-E-harooni (R.A.) had strongly opposed animal slaughter (Anisul Arwah, page 50). Huzoor ﷺ compares the slaughter of 40 animals is like murdering a person. If you slaughter an animal for your wishes (nafs) it's like deserting Makah. He also imposed that cruelty towards animal is not tolerated in Islam. Ibn ‘Abbas reported Allah’s Messenger ﷺ having said: “Do not make anything having a soul as a target” (Sahih Muslim). Narrated by Abdullah ibn Amr ibn al-‘As: The Prophet ﷺ said: “The Most Compassionate (Ar-Rahmaan) has mercy on those who are merciful. Show mercy to those who are on earth, He Who is in the heaven will show mercy to you.” (Abu Dawud; Al-Albaani graded it sahih)