Updated: Oct 7
Birth and early life Khwaja Garib Nawaz
Birth and Early Life: Hazrat Khwaja Garib Nawaz (R.A.) Khwaja Muinuddin, a revered figure, was born in the year 536 AD in Chishti, a region located in Sistan, often referred to as Sajistan, in the eastern part of Persia. The tranquilly of the Muslim world was significantly disrupted. The region of Sistan and its adjacent territories were undergoing an unparalleled period of violence and looting perpetrated by the savage Tartar tribes and other insurgent factions.
The aforementioned individuals exploited the vulnerable governance under Sultan Sanjar. The safety and reputation of individuals were constantly at risk. The indigenous Tartar population inflicted extensive destruction on the adherents of the Muslim community.
They incited widespread indignation among the populace residing in several hubs of the long-standing Muslim civilization and cultural heritage spanning six centuries. The phenomenon of migration to Neshapur As a result of the sporadic political disruptions in Sistan, Khawaja Ghiyasuddin Hasan, the father of Khawaja Muinuddin, made the decision to relocate from Sistan to a more secure location.
The individual and their family relocated to Neshapur, the capital city, renowned for its prosperity at that era. The city served as a prominent hub for both intellectual and commercial endeavours, with the renowned "Nizamia" university and a valuable library housing a unique assortment of original literary works.
In the vicinity resided erudite Ulama and esteemed Sufis, who disseminated wisdom pertaining to ethical conduct and spiritual enlightenment to intellectuals hailing from faraway regions. There were individuals with exceptional expertise in the fields of medicine and art. The area included opulent gardens and waterways that supported thriving agricultural fields.
One of the suburban areas was known as Rewand, renowned for its extensive grape orchards. According to historical records, Khawaja Ghiyasuddin Hasan acquired an orchard in the nearby area, which included a windmill, with the intention of establishing a tranquil existence. The absence of tranquilly The phrase "Man proposes, but God disposes" is a proverb of antiquity.
The tranquilly that Khawaja Ghiyasuddin Hasan sought upon migrating to Neshapur proved elusive, even inside the confines of this renowned urban centre. Similarly, in this context, individuals were experiencing a profound state of uncertainty, oscillating between the realms of existence and mortality. The valiant Sultan Sanjar had engaged in a protracted conflict with the Tartars along the frontier in an attempt to contain their advances, although his efforts proved futile.
As a result of his extended absence from the city, there were indications of a breakdown within his administrative apparatus. The Fidayees belonging to the 'Qarmati' and 'Baatini' sects, among whom one individual had previously assassinated the capable Wazeer Nizamul Mulk, had emerged from their concealed locations and were freely traversing the nation, disseminating fervent uprisings in various regions.
The aforementioned armed groups were actively engaged in looting and perpetrating acts of violence against those who were not involved in any wrongdoing. The remarkable occurrences had a profound impact on the psyche of the youthful Khawaja Muinuddin, who saw the whole brutal spectacle from an objective perspective throughout his formative years.
The 'Qarmati' and 'Baatani' factions harboured long-standing animosity against the Hanafi Muslims, who maintained both political and religious authority for almost five centuries after the passing of the Holy Prophet (May peace of God be upon him). Despite their longstanding animosity, as shown by Islamic historical records, their attempts to annihilate their adversaries were completely unsuccessful.
The religion of Islam has shown resilience across many historical challenges, with the Quran asserting its endurance until the last day of judgement. The overthrow of the Sultan Despite exerting his utmost efforts to repel the invading forces and suppress internal rebellions, Sultan Sanjar, however, was unsuccessful in his endeavours.
The individual in question found himself embroiled in a series of conflicts, characterised by reciprocal hostilities with his disloyal siblings as well as confrontations with the Fidayees and savage Tartars. The individual had very unfavourable circumstances yet showed resilience against malevolent entities until the conclusion, despite finally being overcome and compelled to flee in order to save their life. The occurrence is often known as the "General Massacre." Following the downfall of Sultan Sanjar, the invading forces were granted unrestricted authority to pillage each and every town located within the region of Khorasan.
The flourishing agricultural areas experienced devastation, urban centres were completely demolished, people, including religious scholars and mystics, were ruthlessly killed, the dignity of women was cruelly violated, young individuals were forcibly enslaved, and significant religious and educational establishments, including mosques, hospitals, and historic institutions, were annihilated.
The Neshapur's destruction Upon receiving the distressing news of the catastrophic devastation, the vanquished sultan showed resilience and rallied his demoralised forces in a valiant effort to save his nation.
However, Sultan Sanjar's birth occurred during a period characterised by unfavourable astrological alignments, and once again, he experienced the unfortunate consequences of his ill-fated circumstances. The individual neglected to do a thorough assessment of the intruders, resulting in his subsequent apprehension.
Upon the arrival of this distressing information in Neshapur, the capital city was engulfed in an overwhelming sense of sorrow that defied adequate description. The entity was now subject to the control of the opposing force. The invaders penetrated the region of Khorasan and inflicted severe damage upon the urban centres of Tus and Mashhed, advancing towards Neshapur with a force akin to a relentless tempest.
The city, which was once a thriving centre of Islamic culture and intellectual pursuits, has been reduced to a state of devastation and disarray, with all structures and artefacts completely annihilated. The demise of Khawaja's parents At an early age, Khawaja Muinuddin once again saw the distressing spectacle.
However, this was not the whole of his experience. During this particular period, the individual experienced the unfortunate loss of his paternal figure in the year 551 AD. Additionally, it is worth noting that he had previously endured the loss of his maternal figure as well. The adolescent orphan found himself in a state of solitude, assuming all responsibility for his own well-being in a society characterised by animosity, homicide, and avarice.
Due to the inheritance he received, the individual has sufficient financial wealth to maintain his customary lifestyle. However, the sack of Neshapur, along with the unfortunate demise of his beloved parents, prompted him to engage in profound contemplation.
Occasionally, the individual had a profound sense of sorrow and saw a very indistinct depiction of the distressing state of the world, but he endured it with bravery and commendable patience. The individual in question had a diligent work ethic throughout his childhood, dedicating himself to the care and maintenance of his orchard.
He personally undertook the tasks of pruning and irrigating the trees, using his own hands for these endeavours. Another unexpected surprise Barely a year had elapsed subsequent to the death of Khawaja Muinuddin's father, when the disruptive Tartars once again pillaged Khorasan, perpetuating a recurring cycle of violent acts including homicide, incendiarism, and plunder.
On this occasion, Sultan Mahmood, a sibling of Sultan Sanjar, had the responsibility of assessing the intruders; however, he was also unsuccessful in dispersing them. Once again, Neshapur became the setting for these horrible events. Furthermore, Khawaja Muinuddin was profoundly disheartened by the sight of such catastrophic destruction.
He often immersed himself in profound contemplation of these distressing occurrences, with the aim of arriving at a definitive resolution to his own trajectory in life. The notion of providing assistance to the vulnerable human population in the face of ongoing exploitation consistently troubled his compassionate nature. However, a definitive conclusion eluded them.
Preordained for a Sacred Mission As fallible individuals, our comprehension of the divine intentions of the Supreme Being remains elusive. Can it be inferred that the occurrence of these catastrophes was intended by a higher power to serve as a means of acquainting Khawaja Muinuddin with the transgressions prevalent in this unfortunate world, therefore equipping him for a significant divine undertaking aimed at ameliorating humanity and fostering harmony? As will be subsequently seen, Heavenly Father did indeed intend this, as shown by His unforeseen enlightenment of the young Khawaja's intellect.
Throughout history, during periods characterised by prevailing injustice, tyranny, and greed, it has been seen that a divine intervention has occurred in the form of messengers sent by God. These messengers have been tasked with combating the malevolent powers, guiding humanity towards a path of righteousness, and fostering a spirit of mutual love among individuals.
The Genealogy and Childhood of Khawaja Sahib Hazrat Khawaja Muinuddin Chishty belonged to a distinguished lineage tracing back to Hazrat Ali, who was both the son-in-law and cousin of the revered Prophet Mohammed (peace be upon him). The paternal figure, Syed Ghiyasuddin Hasan, had a very devout demeanour and held a position of affluence and influence throughout society.
The maternal figure in question, Syeda Bibi Ummul-Wara, also known as Bibi Mah-e-Noor, was the offspring of Syed Daud. Khawaja Muinuddin's paternal lineage can be traced back to Hazrat Imam Husain, who was the younger son of Hazrat Ali Karam Allah Wajahu. Likewise, the genealogical heritage of the individual in question may be traced to Hazrat Imam Hasan, the eldest offspring of Hazrat Ali.
The phase of initial human development, generally denoted as childhood, spans the time commencing at birth. Historical accounts suggest that Khwaja Muinuddin Chishty exhibited signs of exceptional devotion and selflessness from an early age. In instances where a lady accompanied by an infant sought an audience with her mother, it was seen that the newborn saint-to-be would gesture to his own mother, indicating the need to nourish the distressed child by breastfeeding.
The act performed by his mother really delighted the little Muinuddin. During his early childhood, at around three or four years of age, he had a tendency to distribute his own sustenance among his other companions during playtime. He was en route to Idgah to participate in the Id prayers while adorned in opulent attire.
During his journey, he saw a visually impaired little child who was dressed in tattered clothing. The man had a deep sense of sympathy for the youngster, prompting him to promptly provide the child with a portion of his own attire and guide him to Idgah with the utmost care and tenderness.