Why Muslims Don't say "Bharat Mata ki jai!" In India.

Many Muslim organizations issued fatwas that saying bharat mata ki jai is unislamic. Some of  the leading Islamic seminary of the Indian subcontinent said, “After the ‘Vande Mataram’ controversy, now people are being forced to chant ‘Bharat Mata ki jai’. Actually, some of the believers in Hindu faith consider India a goddess whom they worship. They treat the goddess ‘Bharat Mata’ the patron god and caretaker of the country. This belief certainly goes against the very idea of ‘Tauheed’ which forms the core of belief in Islam. The followers of Islam can not compromise with the idea of ‘Tauheed’.” Also chanting the slogan amounted to “worshipping” the goddess “bharat mata”.  Below I have tried to give good explanations by various Hindu Scholars who are taking about the issue and shedding light on the subject. 

Swami Laxmi Shankaracharya explains why muslims Don’t say “Barhat Mata Ki Jai!”




“Mazhab nahin sikhata apas mein bair rakhna,Hindi hain hum, watan hain Hindustan hamara”.

(Religion does not teach us to bear ill-will towards each other, we belong to Hind, our homeland is Hindustan).

Jai  Hind!

Tabarukaat! (Relics) of Hzrt Khwaja Moinuddin Sanjari Chishty (R.A)- Ajmer sharif , INDIA.

Inside the Dargah of Ajmer sharif next to the resting demise of  Hzrt Khwaja Gharib Nawaz (R.A) , There is a very small storeroom. This storeroom in itself is a blessed demise since it contains the relics bestowed to Khwaja Sahib by their Peer Sahib Hzrt Usman-e-Harooni (R.A)  . These Relics are contained in the silver box as shown in the Photograph. Amongst many things it contains the Quran-e-Pak written by Hzrt Khwaja Moinuddin Chishty (R.A)  them self. It also contains things that have been bestowed by the final Prophet Hazoor Pak ( Peace and blessing upon them) to Hzrt Khwaja Usamn-e-Harooni (R.A).

Inside this storeroom demise is also the Qabar Mubarak (Blessed Grave) of Hzrt  Fakhruddin Gurdezi (R.A) See above photo. They were the Chief Administrator in charge of the Dargah management while in the time of Hzrt Khwaja Moinuddin Chishty (R.A). It is the blessed Descendants of Hzrt Fakhruddin Gurdezi (R.A) who manage the Dargah until today.
Since Khwaja Moinuddin Chishty (R.A) Family Linage had stopped at their Grandson,  Khwaja Moinuddin Chishty (R.A)  them self While in this world bestowed their linage responsibility to Hzrt Syed Fakhruddin Gurdezi (R.A) (Administrator of Dargah) . khwaja sahib told Syed Fakhruddin Gurdezi that from my departure you and your offspring are my Linage and responsible for the Dargah. Therefore nowadays the Khadim Community (Off spring of Syed Fakhruddin Gurdezi ) are Descendants for Khwaja Moinuddin Chishty (R.A) as bestowed by khwaja shaib himself in person.They as Khadim community, attend to the functions and administration of the Dargah.
Therefore Haji Peer Syed Farough Ahmed Chishty Niazi & their two son’s  Khwaja Peer Syed  Zafar Chishty and Khwaja Peer Syed Azhar Chishty  are all Genuine Descendants of Hzrt Khwaja Moinuddin Chishty (R.A) since their fore father was Hzrt Syed Fakhruddin Gurdezi (R.A).

Difference between Ajmer Sharif Dewan and Descendants of Khwaja Moinuddin Chishty (R.A)


Dewan:  This title was  given by Emperor Akbar to an authorised & carefully selected person whom was assigned to look after the Administration side of Ajmer Sharif Dargah.
Dewan was thus managing the day to day function & services at the Dargah Sharif . It was important to assign someone in this position in-order to ensure the smooth running of the dargah, under an authoritative figure Since Khwaja Sahib’s (R.A) Family Lineage had stopped at their Grandson (Hzrt Khwaja Hisamuddin [R.A] Their dargah is in Sanbar Sharif Rajasthan…India!).
The last known Genuine Dewan, Sajjada Nashin Dewan of Ajmer Dargah was originally “Syed Alley Rasool Ali Khan” who migrated to Pakistan in September, 1947. It is believed they lived in Haveli Dewan Sahib, inside Karim Pura, near chowk Shaadi Pir in Peshawar Pakistan. They were very well respected and stayed there for many years. Some elders had met Dewan sahib in 1970s. The Haveli was demolished in nearly 1999 and it was the size of a small football ground.
In 1948 Ilmuddin father of Zainul Abedin (Current Dewan) then claimed to be distance related to the previous Dewan [Syed ally Rasool Alik Khan]  & thus arose on account of the fact that since he was  related to the previous Dewan, he  should replace in the status of Dewan of Dargah. Supreme Court of India ruled in his favour although, there was harsh protest from the Dargah Community who had seen him unfit, unworthy of the post since merely claiming a distant relation does not suffice a post or credentials.
Ilmuddin died on October 23. After a few court wrangles, his son Zainul Abedin was appointed to the position of Dewan of Ajmer Sharif. The Dargah committee still had to comply with this ruling although many doubts were created by this family for example, “Were they even genuine Syed at all???”
The doubt on the Dewan family still exists to this day. Nearly all in the Khadim Community know that this family are not genuine Sajjada Nashin.
This family claims they are also descendants of Khwaja Moinuddin Chishty (R.A) when in fact, Hazrat khwaja Moinuddin Chishty’s family linage stopped at his Grandson Hazrat Khwaja Hisamuddin (R.A).

Therefore Khwaja Moinuddin Chishty (R.A)  themself  While in this world bestowed their linage responsibility to Hzrt Syed Fakhruddin Gurdezi (R.A) (Administrator of Dargah) . khwaja sahib told Syed Fakhruddin Gurdezi that from my departure you and your offspring are my Linage and responsible for the Dargah. Therefore nowadays the Khadim Community (Off spring of Syed Fakhruddin Gurdezi ) are Descendants for Khwaja Moinuddin Chishty (R.A) as bestowed by khwaja shaib himself in person.They as Khadim community, attend to the functions and administration of the Dargah.

Further information can be obtained from the Court files :DARGAH KHWAJA SAHIB AJMER Vs. STATE Court ruling
Therefore Haji Peer Syed Farough Ahmed Chishty Niazi & their two son’s  Khwaja Peer Syed  Zafar Chishty and Khwaja Peer Syed Azhar Chishty  are all Genuine Descendants of Hzrt Khwaja Moinuddin Chishty (R.A) since their fore father was Hzrt Syed Fakhruddin Gurdezi (R.A).

Contributions & Credits:
Photo of Dargah Sharif (Header)  Provided by Riyaz Shaikh,Burhanpur, India

Ajmeri Sufi Healing Explained!

19366951_298508977264438_484699368729870336_nSufi healing in essence is a spiritual practice that employs a combination of techniques/medicine both spiritual and physical inclusive of all energy types ranging from repetition of certain prescribed energy words and prayers to the consumption of a natural herbal soup or a decoction of multiple herbs.  Just as the root causes of sickness, ill health and conditions that are physical, mental are various and complex, so too is the approach or method dependent upon the condition of the ailment and the person.  Sufi healing  is a multi-faceted approach with an ultimate goal of revival and restoring one’s health.  Some time tested techniques developed and secrets handed down through generations are used as and when needed.  Sufi healing also involves treating energy affects and imbalances caused by both the seen and the unseen.
Many different approaches are used in Sufi healing to restore the well being, spiritual, mental and physical wholeness. Remedies and prescriptions have a spiritual character, that include verses from the Holy Quran, or can be a simple geometric diagram called talisman or ta’weez used to ensure that the undesirable affects and existing conditions are treated.  These geometric diagrams are energy mediums packed in the form of a diagram but are and have been specifically formulated and designed to a particular ailment or condition.  The knowledge of these unique and many prescriptions are a combination of “spiritual” and “material” remedies. Because Sufis understand all energy forms to be both spiritual and material they employ remedies and treatment methods best suited.
Spiritual Medicine involves Suras (Chapters) and Ayats(Verses) from the Holy Quran.  Allah the most High says that His Quran is a healing and mercy for those that believe. Allah’s words in the Holy Quran manifests a spiritual energy that heals minds, hearts and bodies. Specific Suras(Chapters) and Ayats(Verses) are prescribed for different ailments and the knowledge of using these is what a healer is gifted with. The energy that manifests from using these words is what a healer is authorized to channel into a person suffering from an ailment or illness.  Administering the Spiritual Medicine involves understanding the mental, physical and spiritual aspects of the root cause of the ailment.  Henceforth the healer operates at a very metaphysical level with the body, mind and the conscious of the person to be healed.  It involves the healer connecting to the affected person’s body or organs along with the very source and spirit that aid these organs and their function.  Ultimately the healer intends to balance all the body organs and their functions through the entire process of healing.  Many times spiritual healing is also done remotely.
The Master healers (Ajmeri Peer Sahib’s) always intend to alleviate and to relieve discomfort and the disease of the affected person. After diagnosis, the Sufi healing masters take the least invasive method to alleviate, treat and prevent the illness or ailment.  Administering material medicine involves diet such as nourishing food and drink to maintain health with appropriate amount of physical exercise. It also involves assessing nutritional deficiency.  Material medicine also includes prescribing medicinal herbs along with any food items to add or avoid for restoring health.  Living conditions of the suffering patient is also a key contributor in reviving his/her health. Cleanliness and peacefulness provide the atmosphere in which negative energies cannot cause any  further issues to the patient.  Physical aspect becomes an important  integral part of the Sufi healing approach.
Currently the two official representatives of Ajmer Sharif Dargah, decsendants, are on International tours inorder to Propagate the life,time,Faith & Healing of the Famous Sufi Saint the Eminent Hzrt Khwaja Gharib Nawaz (R.A) of Ajmer Sharif.
Hazrat Khwaja Peer  Syed Zafar Chishty -Chief Moallim and Gaddi Nashin of Ajmer Sharif Dargah are in Chicago , Illinois-USA.
Their personal number in the Country (USA) is : +1(847) 904-3672
Peer Sahib’s India number  0091 982 8111  592  is What’s-app enabled.

Email: [email protected]gmail.com
Website: http://www.ajmerkhwaja.com
Hazrat Peer  Syed Azhar Chishty -Chief Moallim and Gaddi Nashin of Ajmer Sharif, have arrived in Mauritius. They currently in Glen Park,Vacoas-Phoenix, Mauritius.
you may contact them via their personal number in the country
Or you can. Make contact on
WhatsApp! Tel:  0091 978 364 6668

Website : www.khwajamoinuddinchishty.com
Email: [email protected]yahoo.com

Ajmeri Peer sahibs  provide Spiritual treatment for Negative Spiritual Possessions, Depression, Body Pain-Joint Pain,Pray for success for the Unemployed,Stress,Devil Extraction, Success in Litigation cases,Pray for success in finding suitable Life Partner,Remedy for any unexplained Medical ailment,Anger Management,Remedy for Negative Personality, Success in Exams: Educational,Driving or any other Exam or test. Sleeping Disorder’s,Sleep walking, Nightmares,Children Behaviour Problems. Childless Woman,Skin Disorders,Pimples. Addictions,such as: Drug abuse,Alcoholics,Obesity etc…etc.. Basically any ailment that is considered unexplained by modern Medicine can achieve successful results, through prayer,Faith Healing – Sufi Healing!…
…..Insh-Allah! (God Willing

Jannat ul Baqi / Jannat-ul-Mualla (Before 1925/1926 and after)

The cemetery has been demolished by forces loyal to the Wahhabi-Saudi alliance in 1806 and around the years  1925/ 1926.
At the beginning of the Wahhabis of Najd’s nineteenth century (1806) control over Mecca and Medina, they demolished many of the religious buildings including tombs and mosques, whether inside or outside the Baqi, in accordance with their doctrine. These were razed to the ground and plundered for their decorations and goods.
The Al-Saud clan regained control of Hijaz in 1924 /1925). The following year King Ibn Saud granted permission to destroy the site with religious authorization provided by QadiAbd Allah ibn Bulayhid, and the demolition began on 21 April 1926 /1925)by Ikhwan (“The Brothers”), a Wahabbi religious militia.The demolition included destroying “even the simplest of the gravestones”. British convert Eldon Rutter compared the demolition to an earthquake: “All over the cemetery nothing was to be seen but little indefinite mounds of earth and stones, pieces of timber, iron bars, blocks of stone, and a broken rubble of cement and bricks, strewn about.”
The second demolition was discussed in Majles-e Shora-ye Melli  (The National Consultative Assembly of Iran) and a group of representatives was sent to Hijaz to investigate. In recent years, efforts were made by Iranian religious scholars and political figures to restore the cemetery and its shrines.Both Sunni and Shia protested against the destruction and rallies are held annually. The day is regarded as Yaum-e Gham (“Day of Sorrow”). Prominent Sunni theologians and intellectuals have condemned the “Unfit” situation of the al-Baqi cemetery but the Saudi authorities have so far ignored all criticism and rejected any requests for restoration of the tombs and mausoleums.
Though nowadays the situation of the Baqi is better than the time of demolition but there is an Acrimonious memory in the memories of the Muslim who visited there in that time.

Jannat al -Mu’alla   ‘Garden of the Mu’alla’‎, also known as the Cemetery of Ma’la  and Al-Hajun, is a cemetery to the north of the Masjid al-Haram in Mecca, Saudi Arabia. It is the place where Prophet Muhammad’s (Peace be upon them) wife, grandfather, and other ancestors are buried.
Tombs in this cemetery were demolished in 1925, the same year that the Jannat al-Baqi’ cemetery in Medina was demolished by Saudi King, Ibn Saud

Jannatul Mualla before 1925, during the Ottoman period.

Bibi Khadija’s (R.A) tomb at Jannat al-Mu’alla cemetery, before its destruction in 1925/1926


Shab-e-Barat 1438 Hijri Sha'ban

Shab e Barat
Shab-e-Barat is on 15th Shaban 1438H (Night).
This is the Evening /Night off:  Thursday  11th May 2017 
(Depending on Lunar date of your country).
Humans worship Allah Almighty and He rewards the efforts of the worshippers. But there are some special occasions when one’s heart gets softened and one naturally feels more inclined to His obedience. The softness of hearts deepens as well. On such occasions, the very environment seems emitting spiritual enjoyment. Shab-e-Barat is one such occasion.
Literally, Shab-e-Barat means the night of salvation or the night of freedom from the Fire of Hell. It occurs in Mid-Shaban – between the 14th and 15th day of Shaban. This night, known as Shab-e-Barat or Laylat-ul-Baraa, is called Laylatun Nisf min Shaban in Arabic. The blessed night starts at sunset on the 14th and ends at dawn on the 15th.
The Muslims observe Mid-Shaban as a night of worship and salvation. Some spend the whole night awake and some worship half of it. We should not be negligent on this occasion, because people are shown grace on this auspicious night. During this night, traditions of the Messenger tell us, Allah determines the destiny of all people, including whether a person is to live or die in the coming year.
For the proof of the merit of Shab-e-Barat, the following verses of the Holy Qur’an are cited:
“Surely, We have sent it (the Holy Qur’an) down in a blessed night. Surely, We are the Warner. In this (night) judgment is given on all matters of wisdom (separately) by Our Command.” (Sura ad-Dukhan, 44:3-5)
Imam Qurtubi and Imam Jalal-ud-Din Suyuti hold that the verses refer to Laylatun Nisf min Shaban or Shab-e-Barat.
The whole of the month of Shaban is meritorious. Its excellent merit is evident from a tradition narrated by Aisha, the mother of the faithful: “The Prophet did not fast in any month more than Shaban.” (Sahih Bukhari)
Though fasts were not obligatory on him, the Prophet, yet he observed them most of the month.
The special merit is attached to Shab-e-Barat. Aisha, the mother of the faithful, also reported: “The Prophet said: ‘On the middle night of Shaban (that is, Shab-e-Barat), Allah most high descends to the lowest heaven and remits more sins than the hair of the goats of Banu Kalb.’” (Jami Tirmidhi)
A third tradition of Hazrat Aisha, the truthful, states that the Holy Prophet asked: “Do you know what happens this night?” meaning the middle night of Shaban (that is, Shab-e-Barat). She submitted: “O Allah’s Messenger, what happens in it?” He replied: “In it record is made of every human being who will be born, and of every human being who will pass away this year. In it their deeds are taken up to heaven and in it their provisions are sent down.” (Baihaqi)
The pious predecessors of the Muslim nation have always observed this night as a night of special blessings and have spent it in divine service. According to Imam Nawawi, there are five sacred nights when supplication is answered, one of them being the night of the 15th of Shaban.
Apart from worshipping on this night, fasting the following day is also recommended. It is reported from Hazrat Ali that the Holy Prophet said: “When the middle night of Shaban arrives, spend it in worship and fast during the day. On this night, at sunset, Allah descends to the nearest heaven and announces: ‘Is there no one asking forgiveness that I may forgive him? Is there no one asking provision that I may grant him provision? Is there no one afflicted that I may relieve them? Is there not such and such?’ (He keeps announcing) till the dawn comes.”
The special blessings of Almighty descend during the night. According to Muadh ibn Jabal, Allah’s Messenger said: “Allah Almighty looks upon all those created by Him in the middle night of Shaban and forgives all those created by Him. Excepted is the one who associates partners with Him, or the one who has malice in his heart.”
This night should be spent in worshipping Allah from the depth of heart. It is the time to focus one’s attention to Him alone. It is the time to enjoy the direct contact with Allah, Most Compassionate, Ever-Merciful. Most of all, it is the time for reforming one’s life to come.

Naat / Qawwali from Tamil Nadu

The Nagore Boys – Abdul Ghani, Ajah Maideen and Saburmaideen Babha Sabeer – are Sufi devotional singers, from the Nagore dargah in the South Indian state of Tamil Nadu. Their devotional songs are accompanied by trance like, pulsating percussion, and the troupe normally perform at various religious and social events at the shrine, using music as a medium to reach states of religious, and spiritual ecstasy. Karunya Kadaasarae Haja is a devotional song, dedicated to the saint Hazrath Khwaja Garib Nawaz.

At a dargah (Islamic shrine) situated in the south-east part of India, the singers sing devotional songs in the Qawwali style, with percussion accompaniment. The lyrics are a mix of the local south Indian language, Tamil and Arabic, while the music style is that of northwestern India.
This is from EarthSync’s album Nagore Sessions: a unique musical collaboration featuring Sufi, Indian, Middle Eastern and Western elements.

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