The signature of happiness.

Pessimism is the negation of faith. Faith is the source of power, inner strength and happiness.

We do not know what is in store for us in the coming days or months. But, there is no cause to be dismayed or dejected. Let us hope for the best, and let us expect and trust that something good will come out in the coming days and months.

A Sufi mystic has an optimistic outlook. Optimism is born of positive thoughts, whereas pessimism is the result of negative thinking.

Hope is a great stimulus and an urge to creative living. It is, indeed, a force to be reckoned with. Hope, in a way, is a type of autosuggestion. What one hopes, that he gets.

Let me offer you my cordial greetings for a happy, bright and a prosperous coming  future. Let us move on hopefully with Faith as our armour, and, Hope as our lantern. It is true, that, our present day world is seething with faction and discontent. The present day world is divided into watertight compartments. There are ideological difference. There are cultural contrasts. There are invidious distinctions of caste, colour, religion and region. But, in spite of all this, the difficulties and the problems facing the modern man can by surmounted, provided we have the spirit of toleration and mutual adjustment.

It is a divided world dominated by the false notions of prestige. There are no common aims and no common ideals. It is a divided world because we have divided loyalties. The situation is explosive. Modern man is playing with match sticks. He is, in fact, sitting on the serpent’s pit.

In the interest of world peace, better life, better living and better business, the mutual suspicions should give place to mutual trust. Mutual rivalries, likewise, should be replaced by mutual co-operation. Our modern world is an interdependent world. It is characterized by the mosaic of different notions, norms, customs, cultures, manners, usages, religions and different lifestyles. The Sufi Mystics have a definite role to play. They should inspire, guide, and teach the people to face challenges and overcome problems besetting them. Human happiness should be their paramount consideration.

Any future  resolutions should for an example emphasize the need for the harmonious working of society, free from threats, whether they be cultural, political, economic or social. The Charter of Human Happiness should emphasize equality of opportunities, full employment, proper education, efficient health services, care for the handicapped and the disabled, social justice, respect for individual dignity, less preaching and more practice, less greed and more contentment, less selfishness and more sacrifice, less egoism and more altruism, less pride and more humbleness, less luxury and more simplicity and no hatred and all love.


This is a series of postings to come, on the subject of Sufi Mysticism. The postings will give in-depth knowledge in the complete world & ultimate sphere of Sufi spirituality. The postings are enlisted in Categories: ‘Sufi’s Spirituality’ (Tasawwuf )  & in ‘Tasawwuf ‘(Path of Mysticism). Alternatively, you can subscribe to our blog for updates.

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The Sufi mystic search for silence

Let me talk to you about a topic, which has a vital bearing on your everyday life. We are, to a great extent, bearing on our everyday life. We are, to a great extent, governed, not only by our thoughts, but also by the environment and atmosphere in which we live and work. Home atmosphere deeply affects an individual. Nobody can claim to be unaffected by his home atmosphere.

The neighborhood atmosphere is another dynamic force which moulds and shapes our life.

Besides our desires, our ambitions and our aspirations create and generate noise, which, for most of us, is difficult to resist. This type of noise created within, robs us of inner harmony, peace, and may I say, of happiness.

Thus, we have noise within and noise around. In fact, we are living in an Age of Noise. An individual finds it difficult to avoid noise.

The Industrial Age has also its share in creating noise. The modern inventions like the radio, the television, the cinema and the loudspeaker have further surcharged the atmosphere with noise.

No one can validly claim to be immune from the harmful effects of noise. Noise in the home is more harmful. It leads to a deterioration of health and mental vigour. Conflicts and quarrels between the members of the family are generally due to the noise in the home. Which creates tension. Those exposed to noise are more exposed to diseases, like ulcers, Fatigue and irritability are the other depressing effects of noise.

As opposed to noise, silence is conducive to harmony, peace, poise, solace, comfort, calmness and inner strength. The Sufi mystics have emphasized silence and tried to avoid noise.

The mystic zest for life is expressed in their search of silence, which they preach and practice. According to the mystics the one eager and anxious to evolve morally and to develop spiritually, must guard his tongue, which is more venomous and poisonous than a serpent. One should speak only when he must.

Tongue, indeed, creates most of the mischief of the world.

Like an arrow, which once shot cannot be brought back, likewise, a word once uttered, cannot be brought back.

To use tongue recklessly to become a prey of the serpent of the tongue. Reckless words, frivolous words and abusive words make a person, uttering them, a prisoner of the tongue.

There is a Japanese proverb, which says that:

“The tongue is but three inches long, yet it can kill a man six feet high.”

Wisdom lies in controlling tongue.

Uncontrolled tongue is the mark of the lack of self -control.

When speaking, we should keep a vigilant eye, on what we say, to whom we speak, what we speak, how to speak, when to speak and what we should speak when and where.

A man, having a developed mind, and possessing self-control, is marked out as one, who is man of a few words, but of manifold actions and deeds.

The Sufi Mystic warning against idle chatter, needless gossip, aimless talk and frivolous conversation, is undoubtedly, a reasonable code of conduct against waste of energy, which too much talking implies, and against loss of too much inner strength, which living in noise signifies.

There can be no doubt, that such an ideal human outlook and mystic search for inner peace, is more needed now than ever before.

A Sufi mystic is very cautious in his speech and in his choice of words. He speaks little, but he speaks well and speaks at an appropriate time and at a proper place, before persons whom he considers fit and otherwise deserving.

The speech of man, like the dress of a man, proclaims the man. As soon as the man utters a word, one can know his inner feeling and his likes and dislikes.  The words, uttered by a man, show whether the man is vain, or boastful, or thoughtful.

Aimless talk leads nowhere. It entails loss of time and waste of energy, which could have been better utilized in better pursuits and in some constructive work.

Thomas Carlyle emphatically lays down that:

This is such a serious world that we should never speak at all unless we have something to say.”

Silence implies rest of the mind. Silence deserves to be cultivated. It has its own inherent merits. It gives tranquility, peace physical and mental vigour, just like calmness to our nerves. It covers our folly. It keeps out secrets intact. It avoids deputes. It prevents many evils, like slander and backbiting.

According to Carlyle:

“Silence is the element in which great things fashion themselves together; that at length they may emerge, full-formed and majestic into the delights of life, which they are thenceforth to rule.”

There can be no doubt, that, judicious silence averts many troubles and tribulations. Heart induces us to speak.

Wisdom teaches us to be silent. Judicious silence is better than ostentatious piety.

The Sufi mystics treat unrestrained and indiscriminate talk as morally wrong and spiritually dangerous.

Silence prepares an individual for the spiritual life, having as its goal, the attainment of self-realization, leading to the union with God.

Self-realization is and arduous search.

Self cannot be realized by those, who want to realize it by knowledge, study, or by intelligence. Self is realized in silence. It can be realized, when mind is still and outer senses are clam and quiet. The voice of silence speaks and guides the individual keen on self-realization. For this, one has to do many things. Before closing his tongue, to be opened only when absolutely necessary, one has to exercise self-control, give up vice and get rid of negative thoughts. Moreover, one has to try to have a still mind. A distracted mind is a hindrance towards the attainment of inner peace and self-realization. One should be at peace within. Silence, thus, is an aid to the achievement of desired goal.

We can hear the voice of God only in silence. Needless talk is detrimental to spiritual development, and morally, it is unbecoming of an individual to talk and to speak without rhyme and reason.

To be silent implies to conceal and to hide one’s own imperfections, and to hear and to see and to observe the limitations and drawback of other people, with whom we may come in contact.

Silence is the safeguard of the fool and an ornament of the ignorant and untutored.

In time of stress, in time of trial, in time of suffering and in adverse circumstances, it is always better to be silent instead of groaning, moaning, complaining, shrieking and weeping. Instead of shrieks and curses, one should observe silence, in silence a solution can be found for the difficulties and hardships besetting an individual. In silence, one can gain strength enough to cope and to overcome the unfavourable circumstances surrounding an individual. #

One can draw strength from within and be courageous and bold to overcome evil and to encourage good.

The Corner of Silence is the dwelling place of the highest, the purest, the best and the choicest positive thoughts.

Silence is necessary for intuition and inspiration. Silence leads to concentration. Sufi Meditation is a way of regulated silence.

The four mystic commandments, namely talk less, eat less, sleep less and mix less with the people, show us the way to the life of bliss, where moderation is the rule and where excessive indulgence is an exception.

It has been said that safety lies in silence and danger lies in speech. But, occasions arise, when not to speak is moral guilt.

To be helped and to help may assume different forms. It may, at times, be informal and other times, it may be professional. Help may come in the shape of advice, suggestion, counsel and guidance. Sympathy is a type of help.  Empathy is a type of better and superior help. A doctor helps a patient by prescribing medicine. A teacher helps his pupil by imparting to him knowledge. A priest helps people by giving them a discourse. A spiritual guide helps his disciples by showing them the path, which leads to better life, and better living and which gives them the vision of harmony, beauty, truth and peace.

Life without guidance is, “A tale told by an idiot, full of sound and fury signifying nothing”.

With inner change and transformation, and individual is capable of understanding the real cause of tension and upheavals, with which he often suffers. Ultimately, he will come to realize, that, the fault is in himself that he talks recklessly, aimlessly and talks too much.

We have been given one tongue, so that, we may talk less. We have been given two ears, so that, we may hear more, and thus learn more.

Like the three monkeys, one should not speak evil, hear evil and see evil.

Control of the tongue is an expression of self-mastery. One cannot control his tongue without controlling his thoughts and thoughts cannot be controlled without self-control.

Our tongue invites most of the sins as compared to other parts of out body.

Telling a lie is one of them. Backbiting is another. Slander, perjury and false evidence are all sins, committed by our tongue.

We waste our energy in criticizing others. We should refrain and ignore things which do not concern us. Instead of criticizing others, we should try to concentrate upon our own foibles, faults and follies. Self-criticism is a better part of wisdom, but, criticism of others is the reflection of the debased nature inherent in man. Criticism may be constructive or destructive. It may be positive or negative. Destructive and negative criticism is induced by evil intention and is due to malice, envy, or enmity or it may be with intention of discouraging a person in his noble and loft pursuits. Whereas, constructive or positive criticism constitutes a piece of good advice, or a suggestion, aiming at the reformation of the individual.

In our social relations, it is not praiseworthy or wise to blame others. Our influence, knowledge and power should not be used to abuse or to blame others. But, on the contrary, it should be harnessed in the service of man, and to help and assist men

Talking about yourself will not secure respect or consideration for you. People are not interested in your health and hopes, ambitions and aspirations, tours and travels, exploits and erudition, in your fears and fancy and in your rise and fall, in your accomplishments and achievements and in your wrongs and worries.

To talk about oneself is an indication of the spirit of self-love, to which, the mystics cannot reconcile themselves. Self-praise is egoism enlarged.

Self-praise is not and can never be praiseworthy. Self-conceit prompts a man to be self-centered.

When we talk to others we should observe and ethical social norm and standard. We should not place the load of our own ills and troubles upon their shoulders. Instead of crushing others by our tale of suffering told in a sad tone, we should speak to them in a way, which may not be boring to them. Our words should be brief and our tone should be soft and melodious.

Conversation should be such as not to lose the lustre of words.

Word has power. It embodies human thought. Through words we express ourselves and our words convey our sentiments, our feelings our opinion and our judgement. The effect of the word, that we utter, persists. It exercises an influence for good or evil. If we utter a good word, its effect is good, and if we utter a word which injures others, then we are doing gross injustice. Such injuries are not healed, unlike the injuries of the bullet and the knife, which can be cured.

There are some people who act and behave as an Iago, appearing to be sincere and sympathetic, but, inwardly, using crooked ways and adopting tactics bordering on deception and treachery.

Life is a serious proposition. Our words are not like snowballs which melt and disappear. Every word, that we utter, may be a source of blessing or may serve as a curse. We are all architects. We build, brick by brick, with words, the edifice of life. Our words may serve as adornments or may serve as a pick-me-up to the person to whom they ae addressed.

Let us, then, not sow the seed of dissension, disunity and hatred by our words, but, use words, giving hope, happiness, encouragement, comfort and courage.

Words are capable of changing destinies. Coarse and vulgar conversation, whether it be idle gossip, hurtful strictures, prejudiced criticism, and boastful pedantry, is not and cannot be, fine building material to be used in the building of human lives.

There are people, who do not tolerate other people’s opinion. They insist on their own opinion and judgement. Intoleration thus leads to mutual bickering’s and bitterness, talk and discussions.

The mystics do not enter into the arena of arguments, discussion, recriminations, feuds and quarrels.

Knowledge versus love

Knowledge and love are two powerful forces, which exert great influence.

It is true, that, knowledge is power. But, knowledge without love, is like a flower without fragrance. It is live, which gives knowledge the desired cohesion, security and vitality.

Knowledge insists on speech, talk or conversation. In other words, knowledge is vocal. Whereas love is silent.

Knowledge lacks the skill to make the life of others good and beautiful. Love makes life a bouquet of multi-coloured flowers of devotion, suffering and patience.

Knowledge does not spare criticism. Its arrogance and austerity make it cold and cruel. On the other hand, love is calm and placid. Knowledge is assertive but love is submissive.

Knowledge seeks perfection. Love tolerates human foibles and the mistakes of omission and commission. Knowledge is indifferent. It shows no sympathy and pity. Love insists on service and devotion. Love, unlike knowledge, grows fragrant flowers in the path of life.

Knowledge has no forbearance, whereas, love is forbearing. With its cloak of generous disposition, it covers and hides the faults of others.

Knowledge is concerned with what ought to be. Love is content with what it is.

Knowledge divides. Love unites. Knowledge is selfish. Love is ever willing to make sacrifice. Unlike knowledge, success is not the watchword of love.

Love is silent and mute. In silence, it lends beauty to life. Its breath serves as an inspiration. Its language of silence gives hope, vigour, strength and courage. What-ever it touches, it adorns.

Its silent words are like drops of rain on the parched and dry land. Love seeks peace and serves as benediction. Love grows, develops and flourishes in silence.

Mysticism interprets silence in different ways. The subtle extensions of meaning and feeling, which the mystics do not hesitate to give to silence, do not admit of easy definition. They are to be experienced. They, in silence, carve, plan and prepare a path, which leads them to peace, progress and purification.

A Sufi mystic is a landscape in the universe. In silence, he puts lasting and imperishable things in the life of those, who come in contact with him.

A Sufi mystic is a watershed embodying the human efforts towards perfection. In silence, he has tried to know himself. In silence, he has discovered other profound truths. In silence, he has solved the riddle of life.

Types of Silence

Silence may be of different types. It may be classified

  1. Silence of tongue;
  2. Silence of heart;
  3. Silence of will;
  4. Silence of mind;
  5. Silence of soul;
  6. Silence of passions;
  7. Silence of desires; and
  8. Silence from wandering thoughts.

Silence of tongue is an ordinary type of silence.

Silence of heart means slow heartbeat prolonging life.

Silence of will implies “Thy will be done”.

Silence of mind is necessary for creative living.

Silence of soul implies loss of self.

Silence of passions confers tranquility.

Silence of desires is to gain self-control

Silence from wandering thoughts gives silence to heart, mind and will. It leads to internal harmony and promotes calmness and tranquility.

Foot Prints

Silence is self-discipline.

Silence creates inner harmony and gives inner strength.

Silence is conservation of energy.

Fewer wants, fewer desires and fewer ambitions result in less talk and greater silence.

Silence saves the soul from strain and stress.

 When a person earns the Grace of God, he becomes more and more quiet and silent.

When our outer senses are dumb, coolness comes in as a balm.

On the outer senses and the inner senses becoming silent and inactive, a person undergoes a feeling of peace, which is, in fact, a state of bliss.

The wrong use of tongue constitutes an acknowledgement of our imperfections, and limitation.

Restraint is better in moments of emotions.

To generate gloom and depression by talk is an encroachment upon the peace of others.

Words should come out from a mouth, as if, they are stars, appearing after sunset.

To search for dirt and mud in a mine is a waste of energy but to try to find gold, diamonds and other precious stones is, indeed, a commendable effort.

Discretion is not only a better part of valour, but also, a better part of conversation, howsoever eloquent it may be.

A man talks most about the things and person, which he likes best and loves best.

The talk of a man reveals the inner man.

The pursuit of spiritual life does not allow too much talking.

Spiritual life is like a mighty stream which flows best when not clogged. Likewise, spiritual life need not be tarnished by idle chatter, frivolous talk and empty gossip.

Conversation, rightly directed, is an acknowledgment of the Grace of God, and a distinct service to fellow-men. Unrestrained indulgence in talk is to give birth to many evils. Best talk is that, which promotes virtue, and which promotes the legitimate interests of the masses and the classes.

To know oneself is a difficult thing. But, to find faults in other people is quite an easy thing.

Avoid self-conceit.

Egoism belittles a man.

Selfishness degrades a man.

Greed humiliates a man.

Pride lowers a man.

Boast exposes a man

Vanity robs the lustre of man.

Thoughts reflect the character of man.

Low thoughts point to a shallow man.

Lofty thoughts refer to marks of altruism in man.

To seize opportunity in silence is luck.

To make the capricious chance favourable in silence is, no doubt and achievement.

One should not be an empty vessel, making much sound.

Morals are best cultivated in silence.

Better is to resist rather than yield to the temptation of talking when there is nothing to talk about.

Like you purse, take care of your words.

Words are precious pears and require to be guarded.

Guidelines

Silence is potent for the development of spiritual power. There can be no inner harmony and a balanced mind without the practice of judicious silence.

Hence it is necessary to find some time to practice silence every day. Look before you leap into the area of talk, arguments and discussions. Be discreet and courteous. The best time to observe silence is at the time of sunrise and sunset.

To banish all thoughts, all talk, all ambitions and all desires every day, for some time, constitutes the preparation for inner purification.

To give rest to mind is to gain power.

Ignore trifles of everyday life.

To show patience in an unpleasant situation is self-mastery.

To practice silence everyday, even for a short time, is a part of self-discipline and self-control.

To search in silence, the avenues of peace, is an effort towards self-realization and self-knowledge.

To close the lips-tight is to wait for the Divine mysteries to be revealed.

Find some time everyday for silence and be an empty vessel. Self-restraint, if accepted as a watchword, will save the tongue from uttering many undignified words.

Once seized by the desire to speak when there is nothing to speak, it is better to overcome the temptation, by reciting some poetry, some hymn, or better still, to engage oneself in prayer. Such words as “I repose my trust in Thee”, “I submit myself to the Will of God”,  “ I want to be saved from vanity, show and ostentatious display”, “I expect better things to happen”, “I have no fears and no cares and no tears”, etc. are powerful words, which can change the pattern of life.

It is always better to be occupied with one thought. The object that one wants to achieve and the vision of life that one wants to adopt, should occupy one’s attention, not leaving any time for idle talk.

It is wise to be silent, in matters which do not concern you.

It is wise decision not to assert from within, in order to avoid inner tension and conflict.

Practice of silence should be gradual and regular. Measured words and brief talk are effective and pleasing.

Silence is a reliable ally. It leads to the development of personality and willpower. It gives peace, poise, bliss, freedom and perfection.

The life of a mystic is a declaration of the sanctity of silence.

The Citadel of Silence is impregnable. When one wants to be saved from tears, fears and cares, or to be protected from envy, enmity and malice, or to serve as an example of modesty, humility or sincerity, or when it comes to self-knowledge and self-realization or when it comes to renouncing all alliance with the evil forces, and when it comes to entering into a truce with the inordinate passions and vile and vicious inclinations, all roads lead to the Citadel of Silence.


This is a series of postings to come, on the subject of Sufi Mysticism. The postings will give in-depth knowledge in the complete world & ultimate sphere of Sufi spirituality. The postings are enlisted in Categories: ‘Sufi’s Spirituality’ (Tasawwuf )  & in ‘Tasawwuf ‘(Path of Mysticism). Alternatively, you can subscribe to our blog for updates.

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Are you ready for Ramadan Mubarak??


Asslam Alikum – Greetings and blessings from Ajmer sharif Dargah to all!
We pray for all to be in the status of Strong Imaan, Good Health, Wealth, Peace, Prosperity, even though we are all going through testing times from the Coronavirus epidemic throughout the world. We pray that Allah (SWT) bless us all with protection, hasten recovery and normality. We pray specially for the senior and vulnerable of our societies during this period of uncertainty. We seek forgiveness & blessings for all mankind during these turbulent times…Ameen!

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We pray that all your prayers, fasting, religious devotion be accepted by the Almighty creator.
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The Spirit of Sufi Mystic Toleration

The Spirit of Toleration

As I write this blog we are going through a Lockdown due to the Coronavirus epidemic. Not only is the whole nation in Lockdown it appears the whole world is on Lockdown.

I have nothing to offer you except a tender heart, the pleasures of a simple and dedicated life, and above all, encouraging words of comfort and cheer.

To the Sufi mystics, the words of cheer and comfort are the words which give a better vision of life. And what are those words? They are, undoubtedly, Hope, Belief, Faith and Toleration.

Words, though appearing to be mute in the pages of book or on a piece of paper, yet, speak, Warn, guide, inspire and teach.  They exert powerful influence over every one of us.

A certain word serves as a balm. Another word serves as an arrow. It is through the medium of words, that, praise and abuse are conveyed. It is through words again, that we open our heart to others.  We choose words to convey our feelings,  our emotions, our sentiments, and our love, our hatred and our likes and our dislikes.

Some words appear as sharp as the edge of a sword. Some words appear as sweet as candy. Some words in spire us. Some words depress us. Some words encourage us. Some words discourage us.

A word once uttered does not return. Words are enough to injure the feelings of others. More men have been wounded, injured or bruised by words than by an explosion, fire, bomb, gun, or sword or powder.

According to the mystics, a person should speak only when he must. His tone should bear harmony. His voice should be gentle, and his words should bear harmony. His voice should be gentle, and his words should be few, giving a sense of direction.

The scriptures have influenced and are influencing the people to the extent, that they have, undoubtedly, changed human destiny. The Koran, the Bible, the Vedas, the Gita and the Ramayan contain words, and those words have moulded and shaped the life of myriads of people.

Why is it that people fight over mere words? Morbid words, couched in morbid tone, giving morbid feelings, make life morbid, dreary and dull, and hence, they are resented by other people. According to the advice of Kabir, a renowned mystic and a poet, one should speak such a word, which may please the heart and make him and others happy.

If somebody may abuse somebody, he will surely retaliate and quarrel.

Why is it so? The reply is simple and obvious. He feels injured by the words. It is his thought, which gives the word a bad connotation. If he does not feel, then he will be saved from resentment. And above all, it is because, he has not the right sense and the spirit of toleration.

The mystics have exhibited the spirit of toleration in their day-to-day life, in such a manner, and to such a degree, that, they came to be identified with mutual goodwill, mutual respect, mutual trust and mutual esteem. They have come down to us as an epitome of a noble life and as an epitaph of universal brotherhood and as a savior of mankind, protecting the rights of the people and their self-respect, giving them what they could give, and, accepting from them their love and affection. They ignored their foibles and follies, and tolerated their shabby and ignoble treatment.

Toleration has been so much preached and practiced by the mystics, that toleration has come to be looked upon as one of the planks in the mystic code of conduct.

Man seeks pleasure and avoids pain. Pleasure and pain are the two sides of a coin. They are relative terms. What may appear to be a pleasure for one, may be pain for another. Man does not realize the hidden good. He only sees the surface of the sea of life, not knowing, that, beneath the surface, there are oysters containing valuable bright pearls which may give added luster to his life.

Life is a complex phenomenon. Evil and good live side by side. After every winter comes the spring. After every pain comes the joy.

It is laid down in the Koran that:

“So, verily, with every difficulty there is relief.”

The procession of life does not call for posters, pamphlets and processions. It demands toleration, patience, perseverance, and the spirit of give and take.

The storm-tossed man has still much to learn. He has much to learn from his own experience, and, he has, undoubtedly, much to give, that which he has learnt from the ripe experience of others.

Our intellectual development has led us to accept without murmur or grudge the technique of acquiring knowledge through another vital source, which is the process of depending upon our experience for further acquisition of knowledge.

According to the Sufi mystics, there is harmony in the universe and whatever happens is good for man. Man does not realize this secret, and hence, he, in desperation, curses his fate and tries to resist the so-called suffering. He curses his fate and tries to resist the so called suffering which has seized him. He does not exhibit the spirit of toleration, with the result that he aggravates the suffering, catastrophe or misfortune, whatever it may be. To the mystics, this constitutes a wrong approach towards life. This distorted vision, the mystics hold, lands a man in a sea of worries and anxieties. Their poet Alexander pope suggest thus:   

“All nature is but art, unknown to thee;

All chance, direction which thou canst not see;

All discord, harmony not understood;

All partial evil, universal good;

And spite of pride, in erring season’s spite,

One truth is clear, whatever is,

Is right.”

Types of Toleration

Toleration may be free, or it may be compulsory. Free toleration is better than compulsory toleration. It is enduring and lasting. Free toleration comes from within. It has not outer force to sustain. It is dictated by conscience and sustained by the ethical standards that person has set before himself. Free toleration rises above prejudices, whims and fancies, and gives recognition without reservation to the rights of others. It makes allowance for human weakness.

Compulsory toleration, on the other hands, is under some duress of influence, or force, or under some pressure. The underlining idea of compulsory toleration is “what cannot be cured must be endured”. Compulsory toleration is dictated by fear, necessity or expediency or by some exigency. It is not voluntary, and not based on what one believes to be true. It implies lack of courage and want of determination.

Individual toleration is trait of character of the Sufi mystics. It derives its sanction from the old adage, “Live and let live.” It gives due recognition to human dignity and constitutes a source of happiness of others, and serves as a fountain of bliss, and acts as a guardian of the legitimate interests and rights of other people. It denounces parochialism, racialism, communalism, sectarianism, regionalism, clan conflict, and religious confrontation.

The point of View

The mystics hold and believe that suffering, in whatever shape and form it may appear, is meant for our training and discipline.

The beauty of character lies, indeed, in bearing the suffering, hardships, and trials and tribulations of life with patience and fortitude and without shrieks and curses.

To suffer and to be strong is not the lot of every man. It is reserved for those persons, who evince the spirit of toleration in their day-to-day life.

A tolerant person comes to assume, eventually, a creative personality, which is, without any doubt, a great gift of Gracious God

A creative personality derives solace and satisfaction from his disinterested service to the people. He shares their afflictions and troubles and participates in their joys. The spirit of toleration has taught him to be benevolent to his friends and kind to his foes and to understand and appreciate the intricacies and contradictions besetting the human life.

They hold and firmly assert and sincerely believe, that, to ignore the conflicts and contradictions and the weaknesses and the limitations, appearing in various guises and assuming different forms and shapes, is to disregard the realities of life and the complexities of man.

Types of people

There are different types of people. There are people, who do neither good nor evil. They are like stones. They belong, in fact, to the mineral kingdom.

There are again some people, who do evil but not good. They are wild animals. They belong to animal kingdom.

There are, however, some people, who do good and no evil. They are the people, who can lay a valid claim to belong to the category of human beings.

They are the people, who are tolerant, just and creative. The mystics belong to this class. They want to make the world more beautiful and better place to live in and work. They are endowed with moral and spiritual talent and the spirit of toleration. To them, creative work is possible everywhere and in every sphere of life. A house can even be turned into a home.

Advancement of human happiness and well-being is itself a creative activity.

The vital source

Toleration is the keystone to happiness, peace, prosperity and progress of mankind. Without it, life remains to be what it was in the state of nature.  Life in the state of nature has been described as “poor, nasty, and short”. It is no doubt true, that, without the spirit of toleration, life is burden and evokes perpetual conflict.

Personal happiness, safety and security do not depend upon material acquisitions and possessions. People of initiative, imagination and inspiration have always disputed the undue importance given to material things. According to Ralph Waldo Emerson,

Great men are they who see that spiritual is stronger than material force, that thoughts rule the world.”

It is not wise to run after cheap popularity. What is better than to insist on an exaggerated degree of popularity, is, to earn and to secure, by means of the spirit of toleration, the invaluable jewels of confidence and trust, regard and respect, and love and esteem of the people.

To win hearts is better than to rule over heads.

It is mere idealism to search and to find all-round perfection in human beings. It is a futile attempt to find a man free from some handicaps, limitations and defects. As we have our own defects and shortcomings, so others have. Let us, then voluntarily and sincerely show our spirit of toleration. This gesture of goodwill and this silent message of sharing their limitation is sure sign of magnanimity.

Suffering should be tolerated in a way that it ceases to be suffering. Calamities come and go. It is the human lot to suffer. Toleration is the mystic device to escape the rigours of the suffering, for they  lose their severity if not given due importance, and if not concentrated upon.

To seek morality of a high order in human affairs is beyond the dream of practical realization. It remains a goal to be attained. It is good guiding principle, but the fact is, that circumstances and environment determine, in a great degree and to great extent, the human conduct, human actions, human behavior and human social relations.

There are some people however, who are “willing to wound but afraid to strike.” Their code of morality is governed and dictated by their insistence on self-preservation.

Our troubles and our sufferings, however severe and exacting they may be, disappear into the dim past, as soon as they are judged in their true perspective. So it does not behove human dignity to complain of them.

Those troubles and sufferings, when buried deep in the past, add to our experience, show us light, give us direction, save us from many pitfalls and protect us from many hardships.

Our Distorted mental outlook and our nursing a grievance, or bearing resentment, or lamenting the past, revive our troubles and our suffering, long dead and gone into oblivion.

Instead of lamenting on the spilt milk, it is better for us to seek and to find happiness and peace within, by invoking the spirit of toleration.

The standard of morality and spiritual development differs from man to man, for the obvious reason, that the people are not given equal possibilities and they do not enjoy equal opportunities.

To expect a uniform standard of morality will be an expression of our fantastic desire to see all flowers of same colour and of the same smell, or to see plants and trees of the same colour or of the same size, or to see all birds of not different feathers, but of the same feather.

When judging the standards of morality, we have to take into account the heredity and environment also. 

The spirit of toleration is a sheet-anchor in life, and is capable of securing for man the coveted material comforts, and much desired happiness, security, safety and peace. Moreover, the spirit of toleration is also conducive to spiritual development.

It is good to act on the injunction “Do unto others as you would that they should do unto you.”

There are some people, however, who insist that “Others should do unto us as we would do unto them.”

Those, who are advanced in spiritual evolution go further and advise us to act in a better way. They say, “Do unto them better than they expect or hope to the done by.”

The spirit of toleration implies sympathy, adaptability, to see things in their proper perspective and above all, respect for the rights of others. The spirit of toleration stands for human happiness. To the Sufi mystics, it is an antidote to violence, upheaval, social disequilibrium, social confrontation and economic rivalry.

The mystics emphasize, that without the spirit of toleration, the world will not be beautiful place to live in. Let us then be guided by the spirit of toleration, which is capable of giving us happiness, peace and security.

The spirit of toleration is consistent with human dignity.

It is not toleration to bear things and situations favorable to us. The crucial test is to show the spirit of toleration when our personal interests are at stake, and when we are involved in a situation which is to our disadvantage. Toleration is born in the midst of strife and criticism, whether it is social or individual. Toleration need not be treated as fear or weakness. The spirit of toleration acts as a teacher, explaining to us, that the criticism of people should be tolerated. Loss should be recompensed by the spirit of toleration. Vindictive attitude towards our foes and opponents is inconsistent with our dignity and self-respect.

Let us then through the medium of toleration, try to secure the respect of people, if wecannot obtain their love.

Intolerance

Intolerance is weakness of human will. Religious intolerance, political intolerance, social intolerance, groupism, sectarianism and racialism divide mankind into watertight compartments.

Intolerance is the result of prejudice, prompted by jealousy, envy, greed fear, rivalry and the clash of personal interest.

The mystics believe, that, “what cannot be endured must be cured.” To them, it should be cured by toleration, patience and fortitude.

Differences of opinion are inevitable in society. They need not give vent to hatred and contempt.

To the English poet Shelly:

“It is not a merit to tolerate, but, rather a crime to be intolerant.”

Nobody can validly claim to be immune from the sense and feeling of intolerance. But, a person would exercise control over his likes and dislikes. It is not wise to be an extremist. Safety lies in moderation. It is better to avoid coercion.

Intolerance spreads the gospel of ill-will, discontent, dissatisfaction, hatred, suspicion, mistrust and conflict. It is quite possible, that modern facilities for mutual contacts and education and emphasis on emotional integration, will change and broaden the outlook of modern man.

Balanced living

The spirit of toleration should be acquired if we want to live in peace and enjoy the good things of life. Due allowance should be made for human nature and human weaknesses. It should be realized, that social good is weaknesses. It should be realized, that social good is more important than individual good. What is good for others is also good for a particular individual. Strict vigilance should be kept on enemies within.

One should try as best as he can to replace negative thoughts by positive thoughts.

Good books should be read. Good poetry should be enjoyed. Good friends should be valued. To forgive is divine. To forget is fine!

It is not wise to be over ambitious. Legitimate desires and few wants are enough to save a person from indulging in rivalry. Exploiting others for one’s own personal ends constitutes intolerance. The unfoldment of the mystery of the universe is possible through meditation. Sports and games are also useful to overcome intolerance.

The spirit of toleration has been labelled as the mother of many virtues. The spirit of toleration implies self-mastery, self-control, patience, self-discipline, mercy, benevolence, forgiveness and exercise of charity. 

Self-discipline implies self-conquest. Self-conquest leads to self-realization. Self-realization is to be sovereign in life.

A man, who has an ideal before him, a man of wide vision and positive thoughts, and a man endowed with trained mind, does not care what is said of him, and what comes before him.  To him, the smiles and the frowns of the people are a passing phase. He looks around and laughs, and scoffs and mocks at the trifles of life.

The Golden Key

Toleration is the spirit of accommodation, adaptability, mutual help and self-adjustment.

Intolerance is an ugly monster seeking dominance and showing haughtiness.

Intolerance rests on the lopsided view of life.

Toleration prompts us to accept a different society, a different situation and a different environment.

The Sufi mystic way of life is not only to tolerate, but totally ignore mischief and persecution.

Toleration is mental discipline.

 The spirit of toleration is a stepping stone to greatness; greatness not thrust but achieved.

Return of good for evil constitutes the expression of the ethical aspect of toleration.

Toleration is an escape from egoism and perverted outlook.

The spirit of toleration is enough to save us from vengeance, discord and disunity Toleration takes us to the fountain of Bliss. It is the extension of human personality.

According to the mystics, as God tolerates our foibles and failings and our ingratitude, so we should extend toleration to his creatures.

Toleration implies the acquisition of inestimable virtues like patience, perseverance and above all humanism. It constitutes a measuring rod of our sense of proportion and perspective.

A wise man ever avoids coercion, confrontation and conflict.

Let the spirit of toleration lead and serve as a guide to human conduct.

Intolerance implies the dissipation of energy, and loss of self-control. On the other hand, toleration stands for conservation of energy for constructive work.

Of the tolerant person, it may be said, that what he touches, he adorns, whereas, and intolerant person makes ugly the things that he touches.

Intolerance is the result of contempt and false notions of personal power and prestige.

Human nature being what it is, it is too much to expect common people to be tolerant on all occasions. There are few people indeed, who may be “peace-at-any price men.” It requires moral training, education, an inspiring atmosphere and a good environment.

Intolerance is rigid and fails to take into consideration the shortcomings and limitations besetting the people.

Tolerance is message of humility in behavior, meekness in dealings, adaptability in social relations, and humbleness in everyday life and moderation in all things.

Man is a theatre, one to another. Our short life “rounded with a sleep” presents a drama itself. The pattern of thoughts determines what our life should be, a comedy or tragedy.

Let us be silent spectators, seeing the spectacle enacted on the human stage. Let us be willing and prepared to give and to extend our co-operation and our sympathy to the actors, marking an ocular proof of our undiminished spirit of toleration and mutual collaboration.

We need not bring a no-confidence motion against ourself. It is better and feasible and proper, if we keep it reserved for some other occasion.

Let it be brought, if and when the occasion calls for; against our own ministry of senses and feelings to save us from tension and turmoil, generated by the world of caste, colour and custom, in which we live.

Let us live in the garden of the world like a flower, giving fragrance and tolerating the weather.


This is a series of postings to come, on the subject of Sufi Mysticism. The postings will give in-depth knowledge in the complete world & ultimate sphere of Sufi spirituality. The postings are enlisted in Categories : ‘Sufi’s Spirituality’ (Tasawwuf )  & in ‘Tasawwuf ‘(Path  of Mysticism). Alternatively you can subscribe to our blog for updates.

Urs -HAZRAT KHWAJA FAKHRUDDIN ABDUL Khair(R.A ) – SARWAR SHARIF. 1441 Hijri.

“SARWAR SHARIF URS”
5th Shaban 1441 Hijri  31st March Tuesday 
(Depending on the Lunar date in India))

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Hazrat Khwaja Faqr-ud-din Abul Khair ( Rahmatullah Allaih ) were the eldest son of Hazrat Khwaja Moinuddin Chishty Ajmeri ( Rahmatullah Allaih ). Hazrat Khwaja Faqr-ud-din ( Rahmatullah Allaih ) earned his livelihood by farming in Mandal town. He was a great saint and a scholar as well . After twenty years of Khwaja Sahib ( Rahmatullah Allaih ) Wisaal-e-Mubarak ( Pardah ) he took Wisaal in Sarwar town, some 40 miles away from Ajmer. His Mazar is located near a pond in the town. His Urs is celebrated on the 3rd of Shaban every year with great fervour. He was blessed with five sons. One of his sons, Hazrat Khwaja Hussamuddin was a perfect Sufi. His grave is at Sambhar Sharif.

A third Party Video showing Urs sharif from past years.

Children of Hazrath Gharib Nawaz (R.A)
2. Hazrat Khwaja Hissamuddin Chishti (R.A)
He was the 2nd son and was also a great saint as well, he possed the quality of salvation, he made tough excessive for self-purification at the age of 45, he disappeared from the human eyes and joined religious fraternity.
3. Hazart Khwaja Ziauddin Abu Sayed (R.A)
He was the youngest son of Khwaja Gharib Nawaz(R.A) his mazar-e-mubarak is in the premise of the shrine.
4. Hazrat Bibi Hafiza Jamal (R.A)
She was the only daughter of Huzoor Gharib Nawaz (R.A) she was of great religious personality. she guided thousand of women to the righteous path. her mazar-e-mubarak is located just near the mazar of Huzoor Gharib Nawaz (R.A).

The Mystical Interpretation of Colours

The vision of a better life should ever inspire an individual. This is not only necessary for progress, but, also, for self-satisfaction.

When you have hope and courage, then you are said to live. Without hope and courage, life is not worth living. Without hope and courage, you do not live, but, merely exist.

When you exhibit the spirit of self-help and mutual help, then, you live, indeed.

When you have an idea, a goal and a definite purpose in life, then, you live, of course.

When you have faith which can still remove mountains, then, there is no doubt, that you live.

When you have enthusiasm and unflagging zeal, then, you live. Of enthusiasm, Emerson has very aptly said:

“Every great and commanding movement in the annals of the world is the triumph of enthusiasm – nothing great was ever achieved without it.”

If you have fortitude, patience and perseverance, which enable you to successfully overcome many a problem of life, then, of course, you live.

If you lack the spirit of self-help and mutual help, if you lack hope and courage, if you do not possess an iron will, if you are not actuated by an ideal, if you have not set before yourself a definite purpose, if you are not guided and inspired by faith and enthusiasm, if you do not exhibit patience, fortitude and perseverance, then you cannot claim to live. you merely exist. you merely drift in the vast ocean of life. You are at the mercy of the waves. They may take you wherever they like.

Let the modern man come out of the intensive care unit in which he has lived so long. The grey of depression should cease to have any influence upon him. May the Golden Age descend upon the troubled globe, called Earth, where we live and work! Let man forget gold and turn his attention towards God.Let us make progress towards our destined goal. Progress, called by any name, whether enlargement of conscience, or development of social sense or social justice, uplift of humanity or disinterested service rendered, would smell not only sweet, but, would act as balmy breath to those in search of better and higher values of life.

Let us act and behave as if we have recovered from our serious malady and spiritual sickness and mental and moral disequilibrium.

In other words, we should behave as if we are sane, sober and normal persons, no more seized and besieged by narrow outlook, superstitions, intolerance, hatred, envy, selfishness and ill-will.

Let us resolve to learn to live happily and peacefully in a world, which now furnishes us more opportunities to come closer to each other, to understand each other, to help and to assist each other, and to be of use to others. Let us avail the opportunities, which now lie at hand, to give a fillip and to stimulus to the co-operative endeavor and to widen our outlook and to enlarge or mental horizon.

Let us then, pray that our life begins to be coloured in the very near future. By coloured life, I mean and imply a search for new avenues, avenues of universal brotherhood, love, devotion, affection, humanism, recognition of human dignity, the spirit of endurance and endeavour, devoted to the search of Truth.

Man should come out of his self-inflicted misery. This he can do by changing the colour of his thoughts.

The mental body of a person, depicting the colours and striations, can well be seen by the clairvoyant. The colours and striations show his character and his progress. As the mind develops, there is a change in ideas. Change in ideas leads to change in colours.

There are many colours. Some colours are known and there are some colours, which for want of a better name, maybe called unknown colours.

Colours are visible everywhere, in every object and in everything. Every person has his own colour. There is colour in trees and plants. Every flower has a distinct colour. Every fruit displays some colour. There is no animal, and bird, which is devoid of colour. Natural phenomenon is nature’s gift Who is there, who can say that he has not been moved by the colour which such a phenomenon displays? The rising and the setting of the sun should inspire us and delve us deep in the mystery of nature.

The rainbow, which comes and goes, has such a beautiful combination of colours that it must captivate our hearts and give us spiritual ecstasy. There is colour in stones too. Every precious stone displays some colour. Diamond, which may be white or black, is distinct from a ruby, which is red. Ruby is distinct from emerald, which is green and emerald is distinct from sapphire, which is blue. There are other precious stones, which differ from one another on account of their colour.

Every piece of art exhibits some colour. There can be no painting without some colour. Calligraphy implies the right use of colour.

Preference of certain colour is personal. One type of colour may appeal to one person. The same colour may not be liked by another person. This personal preference becomes apparent in their dress and in their living. Some people have their drawing rooms and their bedrooms, displaying the type of colour that, they like,and admire extol most.

Green: Grey Green; Emerald-green; Pale-luminous blue-green; Bright apple-green; Bottle-green

Yellow: Dull-Yellow; Primrose-yellow; Gold -yellow

Blue:  Light-blue; Violet-blue; Luminous Lilac-blue; Sky-blue

Red:   Lurid-red; Sanguinary-red; Ultra-red

Violet:  Ultra-violet

White: White is White

Brown: Brown grey; Brown-red; Greenish-brown

Characteristics of Colours

Every colour has its own characteristic. Every colour expresses emotions. Let us take each colour one by one.

Grey: It signifies depression. It surrounds a person in such a way that it appears that the person is in a cage.

Grey livid: It is a hideous colour. It implies fear.

Black: it shows hatred and malice.

Lurid and sanguinary red:  It is a mark of sensuality.

Grey-brown: It stands for selfishness.

Orange: It is a mark of pride.

Indigo: Signifies selfless love.

Greenish-brown: It stands for jealousy.

Brown-red: It indicates greed and avarice.

Scarlet cloud: It shows irritability.

Crimson: It manifests selfish love.

Ultra-violet: it marks out the development of psychic faculties in its higher and nobler forms.

Ultra-red: It is opposed to Ultra-violet. It denotes psychic faculties too, but, in a lower and baser form, indicating evil, mischief and ignoble forms of magic.

Green: It is a neutral colour and stands for adaptability and the spirit of toleration.

Grey-green: It signifies treachery, deceit and deception.

Emerald-green: It is just opposite to and better than Grey-green. It is free from selfishness. It betokens ingenuity, resourcefulness and above all versatility.

Pale, luminous blue-green: it signifies adaptability. It is a mark of mercy, compassion and sympathy.

Bright apple-green: It signifies force, vigour and vitality.

Blue: Dark and clear blue stands for, and is an expression of religious feeling. It may be Grey-blue or Violet blue or Indigo blue.

Violet: Indicates psychism.

Light-Blue: As indicated in cobalt, is the sure sign of dedication and devotion to a spiritual ideal, which is noble, lofty and sublime.

Violet blue: Blue mixed with Violet signifies love, affection and devotion.

Luminous lilac blue: It has generally golden stars, which are bright and sparkling. It indicates higher form of spirituality, manifesting noble, sublime and lofty spiritual aspirations.

White: It denotes purity.

Changing Colours

The thought-forms change with the change of ideas and ideals. With the change of thought-forms, the colours are also changed. A person may like one colour today. He may like another colour tomorrow. The reason for this sudden or gradual change is not far to seek.  It is due to his change of ideas. It is due to his pursuit of different ideals. It is due to the change in his thoughts, transforming them into a different person, having a different outlook on life.

Real change is the change of thoughts. Inner revolution, which is a change of thoughts, may be termed a new birth.

I can say from my own personal experience, that, there was a time in my life, when I had a liking and a fascination for the colour called Emerald-green. I preferred to see Emerald-green all around me. My coat was green. I used to wear an emerald ring. I used to write with a green fountain pen. But, after some time, I underwent a change in the preference of colours. I began to be attracted more and more towards the colour blue. When I could not see blue, I used to feel uneasy, distracted and dismayed. I had a piece of paper painted blue and I would gaze at it. By seeing it, I got a sense of relief and satisfaction. I think, that this type of change comes in the life of everyone at some stage, when a person automatically, and voluntarily, votes for the colour of his new preference.

The colours of objects, which surround a person, have also, a vital bearing on his life and thoughts. The colours of objects kindle the feelings and produce the thoughts, which are in conformity with those colours. The walls, the furniture and the carpets have, also, their own effect. The colours of birds, animals, trees, plants and flowers, also, exert their influence. The blue colour of a peacock, the green colour of a parrot, and the red colour of a rose create distinct feelings and thoughts.  The selected colours in places of worship, in centers of learning and in places of meditation are meant to create feelings and a condition of mind, appropriate to imbibe the spirit of the occasion.

The mental development of a person is a slow and a gradual process, Unlike physical development, which is achieved through physical exercises, mental development requires the training of the mind and the senses.

Education and training, meditation, contemplation, introspection, good company, good books, good associations, literature, art and poetry, study of scriptures, and above all suffering, trials and tribulations, serve as aids, leading to the mental and moral development of man. Suffering is a teacher, and we have to learn many things from the stern teacher called suffering.

The First thing necessary for mental and moral development is self-control. Without self-control, thoughts cannot be controlled, and without thoughts being controlled the mind cannot be controlled, and when the mind is not controlled a person is at the mercy of his thoughts. They may lead him to do what he, in fact, does not want to do.

Such being the case, the person without self-control, will be ever in confusion and in an agitated mood, keeping him dissatisfied and ever restless.

This aspect of emotion life lands a person in untold misery. He suffers emotional shock with the result, that, the colours of his thought-forms are diffused and disturbed. He becomes irritable and volatile. He is ever changing, not knowing his exact goal or destination. He is capable of doing antisocial actions.

In the mental body of subnormal person, the thought-form of scarlet is prominently displayed. This means, that he is actuated by the thoughts of sensuality, deceitfulness, selfishness, greed and lust. He is liable to show anger at the slightest provocation.

In an ordinary man, there is more of the colours of rose-pink and blue, indicating love and devotion, respectively, than yellow, which signifies intellect. Green is above the scarlet.

The developed man exhibits pure violet, indicating spiritual aspiration. The colours of orange (Pride), scarlet (anger) and brown (selfishness) have disappeared.

A spiritually developed person is a unique phenomenon of God on earth. He exhibits love, devotion, sympathy and intellectual aspirations, continually at the same time, without break or pause. The corresponding colours of those feelings, emotions and thought-form are prominently displayed in him.

He is responsive to the higher working of life. Higher intellect and loftier emotions enrich his life.

The element of yellow is predominant in a matter-of- fact person. He is not very emotional nor very imaginative. He does not share much power and enthusiasm. He is careful and vigilant. He is ever on guard.

An intuitional man exhibits more of blue colour; but, the colour is not very bright. There is not order. Everything is ill-regulated. He suffers, but, his suffering pays. Through his suffering, he makes great strides, progresses and thus becomes what he is.

In the scientific type of man, the colours are in regular lines, and lines of demarcation are clear, precise and definite.

Sometimes, intellectual development taken to the extreme, results in the total, or partial disappearance of devotional feelings, and in the considerable reduction of sensuality.

A perfect man has everything within him. What is acquired first and what is acquired last, does not matter the least.

A sudden shock assumes the form of livid, grey mist. Intensity of anger assumes the colour of blackness. Fear makes all the colours dim. Livid, grey mist is an indication of fear.

When in love, things are otherwise. A lover not only sighs and sobs on ‘the midnight pillow’ but he also drives away the green colour and imbibes brownish-green which signifies jealousy. The bright scarlet-flashes overtake him, which indicate anger. There is an improvement in him of the blue colour which is a mark of devotion. There is also a touch of pale violet. The splendid band of crimson in him shows selfish love. Yellow of intellect entirely vanishes.

A young child has white in his aura. With the development of qualities, colours begin to assume form.

The quality of thought and emotion determines colour. Mystical thought and the psychic faculties have their own colours, which for want of an exact name, cannot be described.

A man can be judged by his colours and his striations. The favourite colour of man proclaims the man.

Colour Therapy

We are living in an Industrial age. We spend most of the time in rooms, tenements, factories, workshops, cottages and apartments, where we have artificial light. Under such conditions, the importance of colour and light is evident. This calls for colour therapy.

Light is the most important environmental input after food, as it controls bodily functions.

Colours are not used in the treatment of different types of diseases. There is an influential section of the medical practitioners who assert and claim that, the pills, capsules and surgery are not as effective and useful as colour therapy.

It is said, that, some of the diseases, with which the modern man suffers, have a psychosomatic component.

Colour has a physiological effect. Light has a noticeable effect on blood pressure and respiration. The significant effects of some positions of the electromagnetic spectrum are too well known.

The x-rays, microwaves, ultra-violet rays and the cobalt rays are now used for variety of diseases and ailments.

Colours, not only affect blood pressure and respiration, but, also, brain activity and bio-rhythms.

The ultra-violet rays serve as a check on black lung disease. The Ultra-violet lamps are fast replacing the fluorescent light. It increases work ability. It saves from cold. It prevents, to a great extent, the inflammation of mucous membrane, known as catarrhal infection.

The ultra-violet treatment is also useful for skin diseases, especially for psoriasis, which is a virulent type of skin disease, displaying red patches. Herpes sores are healed by fluorescent light. Photosensitizing drugs are also used with the fluorescent light.

A standard treatment, now replacing the blood transfusions for those babies born with fatal jaundice, is the bath of blue light.

Passive pink has replaced force. It regulates the health and behavior of unruly manic and psychotic children. The pacifying effect of passive pink is useful to pacify children. They tend to relax and become clam.

Colours are also used to control the mind. In some restaurants, we find red being displayed. This is with a view to increasing the appetite. Ultra-violet is used to make up the mental deficiency of children.

Colour also sets the mood, and this, in its turn, affects health. Designers and interior decorators know this secret.

Expert designers are engaged to decorate the interior of a sea-ship, the places of worship the hospitals, the operation theatre, the drawing room and the bedroom.

Psychological effects of colour may be physiological in some cases, and they may not be physiological in other cases.

Sometimes, in some schools, to make the children better behaved and more attentive, the colours of the walls are changed from orange and white colours to royal and light blue. The orange rug is replaced by a grey carpet.  Full spectrum lighting takes the place of fluorescent lights. The result of all this proves satisfactory. Besides making the children calm and peaceful, it reduces their blood pressure.

The pituitary and the pineal glands, the two very important force-centers in the body of man, are also affected by the electromagnetic energy displayed by colours. The development of the pineal gland is healthy sign of spiritual growth, but, its early and premature or swift development is not without danger to mind, or body, or to both.

Man has not only a physical body, but there are in him other bodies too, namely sensation-body, mental-body and an intuition-body. An ordinary man may not see them, but to trained psychic, they are perceptible. The reason is that the pineal gland and pituitary gland which were lying dormant have been awakened by the psychic.  The latent faculties of the two glands have been awakened.

A trained psychic sees the colours of sound and also the human aura. He also perceives other vibrations.

Music has a moral effect. It can inspire moral feelings. On the emotional body, music has great effect. The vibrations of music have a very marked effect. The emotional body is susceptible to the vibratory influence. Each note of music actually produces a colour. Sound and colour have close association. There are some people who associate colours with tones of music. A trained psychic is capable of perceiving colours, produced by the vibrations of musical instruments. Every note suggests a different colour. Music manifests colour and thoughts-forms. Some colours are pure and clean. Some colours are muddy. The mind and the intention of the composer determine the colour.

Colour blindness implies the inability to distinguish colours. There are primary colours; red, orange, yellow, green, blue, indigo, and violet. There are Local colours, Neutral colours, Positive colours, Complementary colours and Subjective or Accidental colours. Every national flag has its own different colours. Every flag or ensign of a regiment displays the military colour.

To some psychics vowels represent different colours.

Thus:

a              represents violet;

e             represents yellow;

ee           stands for indigo;

I               signifies orange;

o             represents red;

u             manifests blue; and

OO         signifies green.

According to other psychics;

a              stands for blue;

e             stands for white;

I               represent black;

o             signifies whitey-brownish;

u             signifies opaque brown.

 

Thought-vibration is far-reaching, more powerful and lasting than thought-form. Anger or irritation takes the form of a splash of red and orange. The form of a yellow snake depicts intense curiosity or desire to know. A brownish snake represents jealousy.

Unwavering and sustained devotion is exhibited in form, which resembles a flower. It may be due to this fact that Sufi devotees and others offer flowers at the tombs of saints and at other places of religious importance and worship.

Clinging to coloured life

Every thought has its own vibrations, and these vibrations give birth to colours. Hence, the thought should be positive and lofty in order to ensure that the vibrations may be sound.

A concentrated Self brings about the desired result. Hope is the best diamond. The lustre of such a diamond lends lustre to life.

If the thought has force, vigour, vitality and strength, then the thought-forms are bright and brilliant.

Success goes to the talented, committed optimist and the enthusiast.

Be your own Columbus, and discover not a country or a continent, but, your own colours.

Live simply, think calmly, act wisely, work hopefully and look forward confidently.

Let us sow a seed, which may come out into a flower.

 

************

Give me love and leisure,

Let them come in abundant measure.

Give me light and learning,

This I ask for with deep yearning

Give me strength the challenges of life to bear, with serenity of mind, calmly and without fear.

 

Ref:IP

 


This is a series of postings to come, on the subject of Sufi Mysticism. The postings will give in-depth knowledge in the complete world & ultimate sphere of Sufi spirituality. The postings are enlisted in Categories : ‘Sufi’s Spirituality’ (Tasawwuf )  & in ‘Tasawwuf ‘(Path  of Mysticism). Alternatively, you can subscribe to our blog for updates.

Charitable appeal for Ramadan 1441 in Ajmer Sharif Dargah -India

Ajmer Sharif Dargah

Are you ready for Ramadan Mubarak??

Asslam Alikum – Greetings and blessings from Ajmer sharif Dargah to all!

The coming month of Ramadan is of great blessings and divinity. It is truly Allah’s (SWT) month.

We pray that all your prayers, fasting, religious devotion be accepted by the Almighty creator.

As, we are all fully aware that this coming month is a beneficent month, we make a very strong appeal to all faithful and devotees of Ajmer Sharif Dargah. We request all, to spend their hard-earned earnings wisely and thoughtfully and effectively in Charitable causes during this blessed month of Ramadan 1441 Hijri.

Ajmer Sharif Dargah itself, administer Charitable causes as follows:

  1. Organising and assisting in funding the weddings of Males and females of poor families. These are done through mass congregational (Ijtemayee) weddings at once in the Dargah Sharif. Where full cost of the function and start up family provisions are provided to the newly Weds, as well as cost of Wedding Dowry, meals for limited guests and families to witness the ceremonial.
  2. Giving financial assistance to poor families whom are unable to afford clothing for Eid, in- order they can partake in festivities like the rest of us.
  3. Assisting poor families financially, to buy school uniform for children.
  4. Assisting poor families financially, where they have been victim of a natural disaster like floods and Earthquakes or, currently suffering or devastated under Covid-19 Lockdown.
  5. Feeding many whom have no means to feed themselves for example the vulnerable in society, thus, would otherwise go to sleep Hungary.
  6. Assisting those people who are in crises point in life. They have nowhere to turn to. Their properties no longer exist, they have ended up in financial ruins and end up on the door step of Hzrt Khwaja Gharib Nawz (R.A) for assistance and guidance. Some people come and just sit there, without moaning or groaning to anyone. Just sitting in hope that Allah (SWT) will bestow & ease blessing onto them. They come to seek divine intervention of   Hzrt Khwaja Gharib Nawaz (R.A) to over-come their hardship, sadness & unfortunateness. The recent riots in New Delhi have made many homeless and grief stricken. Now we face the uncertainty of Coronavirus! The initial assessment is that, this will cause mass loss in earnings, Devastate business and families. Thus will need some form of extra cash assistance to ensure people recover to some extent from extreme loss and devastation.
  7.  Iftari and Sheri (Opening & Closing of fast) during the Ramadan is provided to all. Also temporary residence is provided to those eligible.

Fidya If you are unable to keep Fast then you can pay Fidya (Compensate for fasting). Cost of which is :1 month cost to  feed Six people participating in fasting £50 or 100$ or 75 Euros.

Theses amongst many other charitable causes are funded by the Ajmer Sharif Dargah in India. Therefore, we ask and urge all to give your donations large or small, Zakaat or otherwise to Ajmer shairf Dargah in India to assist in noble and human causes and thus increase rewards of blessings and divinity upon yourself and family. Ameen,Sum Ameen!

If you are donating as Zakaat! Then please ensure you inform us that it is Zakaat as, the rules & eligibility of Zakaat need to be adhered to, when given to the needy.

 ADVICE

Donations & offerings of charitable causes are suggested to be given in discretion & secrecy in such a way that, left hand never finds out what right hand has donated. 

However, if you would like to earn name & fame then give to Mosques.

If you want even more popularity then give your donations for charitable causes to your relations. 

If you want your donation for charitable causes to be kept in discreet, a private matter, between you & your Lord Almighty, only then, send your money to Ajmer Sharif Dargah.

Haji Peer Syed Farough Ahmed Chishty Niazi -Gaddi Nashin & Chief Moallim (Caretaker & Descendant ) of Ajmer sharif Dargah -India

Coming to Ajmer Sharif ?

If you, or your loved ones
are intending to come to Ajmer Sharif for Ziarat (Pilgrimage) then please
contact us on the details below, so we can assist you in every way we can, to
make your Pilgrimage swift, peaceful, effective, blessed & prosperous!
If you would like to take part by making an offering for Fathia, Nazar-o-Niaz,
Qurbani,or Gyarmee ,Chattie fathia sharif or you would like to take part in Urs
of Wali-Allah’s (All Sufi Saint’s from all Silsila’s); you can send your
heartily offerings & donations direct to us safely now! or in the future.
Also in the Mosque inside Darbar Sharif we can arrange for Dua-e -karima,
khatam-e- khwajgan, Dua-e-Shifa,Ayate karima and similar dua’s on your
behalf . We can arrange for food to be made in Big deg & Small deg at
Darbar .
We can also arrange on your behalf flowers for Mazar Sharif
of Hazrat  Moinuddin Chishty(R.A)  and Chadder (Shrowd) for
Mazar Sharif or present Sandal wood in Mazar Sharif. Also we can arrange for
lungar (Feeding) the poor people. Also arrangements can be made for Haqiqa and
Bismillah Sharif. The Ajmer Sharif Dargah Administration also organise
marriages for poor people as well as Education “Taleem”.
The Darbar Sharif arranges for all poor tourist in Ajmer Sharif, lodging
boarding, Transportation and food, clothes for the poor Guests. Since, they are treated as the Guests of Hazrat Khwaja Moinuddin Hassan Chishty Sanjari (R.A).
   You can send your heartily offerings & donations
direct to us safely via Western Union or Money Gram money Transfer, Now! or in
the future,

please contact: Peer Sahib on :
0091 982 917 2652 (Whats App Enabled) or
0091 99833 48428 
Email:[email protected] 

Alternatively you can visit our website:
http://www.ajmergharibnawaz.com
http://www.kgn-sanjari.com 
… (Details of Fathia & various Sufi Dargah’s in the world)
Blog: https://www.khwajagharibnawaz.org

Donations for Ajmer sharif can now be safely taken
online. This is the most secure & accountable system we have established.
The link Below will take you to our main web-page where you can donate safely
via PayPal platform.

https://www.paypal.me/ajmersharifdargahind

For more information on Donations please click below.
https://www.ajmergharibnawaz.com/donations/

Devotees in the UK & Western World can now deposit donations via :

Lloyd’s bank
Account Name: Ajmer Sharif Dargah (India)
Sort Code: 30-65-22
Account: 80607960
IBAN: GB06LOYD30652280607960
BIC : LOYDGB21678

Ajmer Sharif Dargah (India) is a registered Charity in England & Wales,
Reg No: 1176945 . www.ajmersharifdargah-india.com
For further information on work for Humanity & Charitable causes
administered by Ajmer Sharif please visit link below:
Humanity and Charitable causes
Terms & Conditions apply


Urs of Hzrt khwaja Fakhruddin Gurdezi (R.A) -1441 Hijri

 

Hzrt khwaja  Fakhruddin Gurdezi (R.A). Their  annual Urs, is celebrated on the 25th & 26th of Rajab,

This year Urs sharif  falls on approx : Saturday 21st March 2020
According to the references available in the authentic historical sources it is evident that a small number of pious followers had escorted Hazrat Khwaja Moinuddin Hassan Chishty (R.A) on his religious mission to India. Their number is said to be around forty. One of them was Hazrat Khwaja Syed Fakhruddin Ahmed Gudezi (R.A.) also known as Maulana Ahmad.

When Hazrat Khwaja Moinuddin Hassan Chishty (R.A) proceeded for India, his Peer-o-Murshid (spiritual mentor) Hazrat Khwaja Usman Haruni (RA) asked him to take one of his blood relations and followers, Hazrat Khwaja Fakhruddin Gurdezi (R.A.) along with him. Hazrat Khwaja Syed Fakhruddin Gurdezi, the Khadim-e-khas would attend to Hazrat Khwaja Moinuddin Chishty (R.A.) needs and services always, therefore he and his descendants the present khadim community took pride and deemed it an honor to be called “KHADIMS” of Hazrat Khwaja Garib Nawaz (R.A).
Syed Fakhruddin stayed with the great Khwaja sahib unto his last breath and when Khwaja Sahib kept him self busy in prayer and meditation or in seclusion for a number of days Hzrt Syed Fkhruddin Gurdezi (R.A)  looked after his affairs and management of Khanah and Langar Khana.

Hazrat Syed khwaja Fakhruddin Gurdezi (R.A.) died at Ajmer, on 25th of Rajjab 642 A.H./1245 (nearly a decade after the “Wissal” (death) of Hazrat Khwaja Gharib Nawaz (R.A.) and was buried near Mazar – e – Pak of Khwaja Sahib in the Hujra, which is known as “Tosh – e – Khana” (Toshak – Khana). His annual Urs, is celebrated on the 25th of Rajab, with all religious ceremonies by the Khuddam, Khwaja Sahib (Syedzadgan).
Khuddam-e-Khwaja and Lineage, Relation and Association with Khwaja Sahib:-
(Harke-Khidmat Kard Makhdum Shud)
The Khadims of Huzoor Khwaja Gharib Nawaz (R.A.) known as “Syedzadgan” trace their lineage from Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) through his sons – Khwaja Syed Masood, Khwaja Syed Mehboob Bahlol and Khwaja Syed Ibrahim.
Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) and Huzoor Khwaja Gharib Nawaz (R.A.) were first cousins and spiritual borthers and Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) was also the Khadim-e-Khas of Hazrat Khwaja Gharib Nawaz (R.A.). He used to attend on Hazrat Khwaja Gharib Nawaz (R.A.) day in day out, therefore, he and his descendants, the present Khadim community took pride and deemed it an honour to be called “Khadims” of Hazrat Khwaja Gharib Nawaz (R.A)

Hazrat Khwaja Qutubuddin Bakhtiar Kaki (R.A) of Delhi in his book ‘Munis-ul-Arwah’ writes as under :
” During my twenty years company with my ‘Shaikh’ (spiritual leader), i did not find any other person , except Fakhruddin so near to him. ”

The Khuddam-e-Khwaja { Decendents of Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A) } are also referred to as Mujavirs, Syedna, Sahibzadas, Khudma, Gaddinashins etc. by the devotees, and pilgrims, who pour all kinds of offerings (Nazar) upon them, in the name of Khwaja Moinuddin Chishty.
Khwaja Hussain Nagori (R.A) has alluded the Khadims of Khwaja Sahib as equivalent to Ridwan (the door keeper of heaven), and this shows how great Saints of the time held the Khadiman-e-Khwaja in high esteem, and appreciated their role.
The Mazar-e-Aqdas (Holy Shrine) of Hazrat Khwaja Gharib Nawaz (R.A.) always remained under the custody and care of the Khadim community from the very beginning, which proves that they are the custodians of the Holy Shrine (Mazar-e-Aqdas) in the true sense of the word. All the mundane rituals & traditions of the Mazar-e-Aqdas (Holy Shrine) are performed by Khadims alone.
“KHUDDAM-e-Khwaja’s RELATION WITH THE SHRINE IS NOT ONLY ANCIENT BUT INTIMATE”:-
The keys of the Holy Shrine including the Toshakhana are in the custody of the Khadims since inception according to centuries old Khalid Bardari system of our ancestors.
Only the Khadims have the privilege to open (after giving Azan at the door step of the Shrine) & close the doors of the Holy Shrine for centuries in religious & hereditary capacity.
Khadims are the only one’s entitled to take Zaireen (Pilgrims) for Ziyarat (Darshan) at the Holy Shrine, and they have the right to receive all kinds of Nazar & Niyaz (offerings) at the Holy Shrine (Mazar-e-Aqdas) of Huzoor Khwaja Gharib Nawaz (R.A.).
Undoubtedly, the Khadims, who have been attached to the Shrine since its inception, played a key role in the smooth functioning and in keeping strict discipline in the performances of these rituals and ceremonies. As a result, they often invited the ill-will and wrath of pilgrims and other officials. But their genuine concern and enforcement of established customs and rituals, showing strict adherence to the humanitarian approach of the Saint, was always upheld by the authorities.

Offerings and Judicial Pronouncement
For many years, khadims have been questioned about the right of receipt of offerings by the followers of Hazrat Khwaja Sahib. Efforts have been made to deprive khadims of their rights. They make anti Khadim propaganda and try to mislead people openly not to make any offerings to them. They also condemn the act of those who express their devotion to them and make offerings in monetary forms. This matter was finally resolved by the Supreme Court of India when the following Act was passed. 
 
The Khadims right to receive offerings which has been judicially recognized in no manner affected or prejudiced by the impinged provisions. Even after the act came into force pilgrims might and would make offerings to the khadims and there is no provision in the act which prevents them from accepting such offerings when made.” AIR-1961 S.C. Page 1417. 

 
The concept of Nazar- o -Niyaz, according to Sufi customs, specially Chishty trends is meant for those who are attached and serve the shrine and are called Majaveranor “Khuddam” Since the inception of the shrine, Khuddams were attached to the shrine and served here for centuries performing rituals and preaching noble Chishty ideals. Muhammad Bin Tughlug(1324) Sultan Mahmud Khilji(1455),Muzaffar Shah of Gujrat (1396), Rao Maldev of Jodhpur, Sher Shah Suri(1545), all offered Nazar- o –Niyaz to these Khuddams.
In lieu of their past services and attachment to the Dargah, these custodians of Shrine were offered land grants by Akbar and his successors, all of whom held them in high esteem and venerated many of the khadims of their age. Further more, it is because of their long association with the Dargah that people from all walks of life respect and venerate these Khuddam and rightly consider them the custodians and Gaddi Nashin of the Dargah.

Urs of Hzrtrata Bibi Hafiza Jamal – 1441 Hijri

URS of Hazrata Bibi Hafiza Jamal Sahiba (R.A)
The URS date is 19th of Rajab 1441 Hijri
Therefore this falls on approx Sunday 15th March 2020

Hazrata Bibi Hafiza Jamal was the only daughter of Hazoor Khwaja Gharib Nawaz (R.A) she was of great religious personality. She guided thousand of women to the righteous path, her mazar-e-mubarak (holy shrine) is located just near the mazar of Huzoor Gharib Nawaz (R.A.). See photo of shrine above.The two small graves close by are of her two sons who died in infancy.
Children of Hazrath Gharib Nawaz (R.A):
1. Hazrat Khwaja Fakhruddin Chishty (R.A)
He was the eldest son of Khwaja Gharib Nawaz (R.A) he was a great saint and a scholar as well, he died in Sarwar town some 40 miles away from Ajmer, his URS is celebrated on the 6th of shaban every year with great elegance and respect .
2. Hazrat Khwaja Hissamuddin Chishti (R.A)
He was the 2nd son and was also a great saint as well, he possessed the quality of salvation, he made tough excessive for self-purification at the age of 45, he disappeared from the human eyes and joined religious fraternity.
3. Hazart Khwaja Ziauddin Abu Sayed (R.A)
He was the youngest son of Khwaja Gharib Nawaz(R.A) his mazar-e-mubarak is in the premise of the shrine.
4. Hazrat Bibi Hafiza Jamal (R.A)
She was the only daughter of Huzoor Gharib Nawaz (R.A) she was of great religious personality. she guided thousand of women to the righteous path. her mazar-e-mubarak is located just near the mazar of Huzoor Gharib Nawaz (R.A).

Urs of Hazrath Khwaja Hussamuddin Chishty (R.A) Sambhar Sharif -INDIA -Rajab 1440 Hijri.

Tomb of Hazrath Khwaja Hussamuddin Chishty ,Jigar Sokhta (R.A) (Sambhar Sharif)
Tomb of Hazrath Khwaja Hussamuddin Chishty ,Jigar Sokhta (R.A) (Sambhar Sharif)

 

11182360_856615867753147_7637059485666746242_n
External View of Dargah Sharif at Sambhar Sharif.

Urs Sharif  is on 14th Rajab 1440 Hijri

Therefore this year it falls on Monday 9th March 2020
(Depending on Lunar date of your country).
Khwaja Hussamuddin Chishty (R.A.) (Sambhar Sharif) is Sultan-ul-Hind Khwaja Gharib Nawaz (R.A.)’s dear grandson. The title he has been given is ‘Jigar Sokhta’
For those who want to go there: On the ‘Jaipur – Ajmer Highway’ comes a village ‘DUDU’ – that is where you enter and proceed to the village ‘Naraina’ and then comes Sambhar Sharif- it’s about 30 – 40 kms inside from ‘dudu’ but it takes about an hour to get there..
The dargah is near the famous Sambhar Lake- there is also a railway station ‘Sambhar Lake’
Indeed they are very fortunate who get ‘called’ there! Urs: 13-14 Rajab.
The Shrine of Khwaja Hisamuddin Jigar Sokhta (R.A.) the grand son of Hazrat Khwaja Moinuddin Chishty (R.A.) is located on Dudu road about 100 Kms. away from Ajmer.
Children of Hazrath Khwaja Gharib Nawaz (R.A):
1. Hazrat Khwaja Fakhruddin Chishty (R.A)
He was the eldest son of Khwaja Gharib Nawaz (R.A) he was a great saint and a scholar as well, he died in Sarwar town some 40 miles away from Ajmer, his URS is celebrated on the 6th of shaban every year with great Favour.
2. Hazrat Khwaja Hissamuddin Chishti (R.A)
He was the 2nd son and was also a great saint as well, he possed the quality of salvation, he made tough excessive for self-purification at the age of 45, he disappeared from the human eyes and joined religious fraternity.
3. Hazart Khwaja Ziauddin Abu Sayed (R.A)
He was the youngest son of Khwaja Gharib Nawaz(R.A) his mazar-e-mubarak is in the premise of the shrine.
4. Hazrat Bibi Hafiza Jamal (R.A)
She was the only daughter of Huzoor Gharib Nawaz (R.A) she was of great religious personality. she guided thousand of women to the righteous path. her mazar-e-mubarak is located just near the mazar of Huzoor Gharib Nawaz (R.A).


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