the biography of hadrat khaja usman haruni

8/16/2019 The Biography of Hadrat Khaja Usman Haruni

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The biography of Hadrat Khaja Usman Haruni

Mausole

um of Hadrat Khaja Moinuddin Hasan Sanjari

Translated by

Mohammed Abdul Hafeez


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Published by

© MOHAMM! A"!U# HA$%

$irst Published &'()*+,&-

All rights reser.ed/ 0o part of this publi1ation may be

reprodu1ed or stored in a retrie.al system2 or transmitted in

any form or by any means2 ele1troni1 or other3ise2 3ithout

3ritten permission from the publisher/


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4ontents


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&/Prefa1e/555555555555555555//,'

+/The biography of Hadrat Khaja Haruni555555//,6


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Prefa1e

This is biography boo7 of Hadrat Khaja Haruni and

this boo7 3as translated from .ery old Persian boo7

3hi1h is 3ell 7no3n by the title of biography of Hadrat

Khaja Haruni and 8 ha.e translated from Urdu in nglish

language for the first time and 8 am presenting this

biography of Hadrat Khaja Haruna for the global edition of

Amazon/1om/ And the Urdu .ersion of the boo7 3as

published in the year &('9 Hegira by Syed jaz Ali in

Ajmer/ So it 3as published 6+ years ago/

This translation of the most an1ient and 1elebrated

Persian boo7 about Sufi:ism 3ill2 8 hope2 be found useful

not only for the number of students familiar 3ith the

subje1t at first hand but also by many readers/

This is a small boo7 in 3hi1h there are ad.ises and

instru1tions espe1ially a.ailable for Taleb ;student< and it

refers to a person 3ho is 1ommitted to a Murshid ;spiritual

master< in a Tari=a ;spiritual 3ay< of Sufism and it is also

7no3n as a Sali7 ;Arabi1> سا


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Khaja 3ere are added in this boo7 / And also in this boo7

there are some great a1hie.ements 3hi1h are not yet 7no3n

to the general2 persons and other persons are published in a

.ery interesting style so2 for this reason2 the readers 3illfind great interest and attention in this matter/

$rom the abo.e fa1ts and details2 if the readers 3ill start

reading this boo7:s first page and 3ill not stop its reading

till they 3ill rea1h its last page as in this boo7 some

interesting e.ents and as 3ell as other great mira1les and

endea.ours of holy saint are added and this holy saint toha.e passed a3ay from the 3orld some &2,,, years ago/

.en though this is small boo72 but due to its importan1e

it is so great due to 1o.erage of so many interesting e.ents

and positi.e information in it so it is li7e an o1ean of

7no3ledge and information of the holy saint and 3ho ha.e

passed a3ay from the 3orld upon doing his greatendea.ours and many hard tas7s for the prea1hing and

propagation 3or7 of 8slam in the foreign land so this boo7

is small one but it 3ill present the o1ean of 7no3ledge

and information for the guidan1e of people to3ards the

right path of 8slam/

This boo7 is edited and formatted as per the great boo7 ?Muslim saints and Mysti1s: ;Tadh7irtal Aliyah by $arid@al@

din Attar< 3hi1h is .ery famous in the estern 3orld

among the nglish 7no3ing persons/ So2 for this reason2

there 3ill be some small differen1es in it 3hile 1omparing


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3ith the Urdu boo7s and its literature/ The aim of this

boo7 is to present in the estern 3orld 3here there are

great sear1h and demand for the boo7s of Sufism and

biographies of holy saints 3ho li.ed and spent their entireli.es for the prea1hing and propagation of 8slami1 religion

in all 1orners of the 3orld as per tradition and pra1ti1e of

Allah:s last prophet/

To 3rite about this great saint Hadrat Khaja Haruni is not

only it is diffi1ult and but it is .ery hard tas7 as he 3as not

only a great pious personality of his time in the 8ndian sub@1ontinent but he 3as also a great personality 3ho is 7no3n

for many of his great a1hie.ements and mira1les so in brief

he 3as Butub ;highest 1adre in spiritual pi.ot at aCis< of his

time and 3ho did many great endea.ours for the prea1hing

and propagation of 8slam in the abo.e areas 3ith hopes of

its eCpansion to other adjoining and distant territories andthere 3as no su1h personality during his time/

8t is my great honour and pleasure to translate this boo7

from Urdu into nglish2 so 8 re=uest the readers to read this

boo7 be1ause in it there are many re.elations of the se1rets

3hi1h are added in this boo7 for 3hi1h 8 shall be highly

obliged to all of its readers in this matter/8n the prefa1e of the boo7 ?Tadhi7ra A3liya: ;Muslim

Saints D Mysti1s


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this boo7 also there are many re.elations of the se1rets

3hi1h are a.ailable for the students of the Tari=a ;spiritual

path< of Sufism/

The biography of Hadrat Khaja Haruni Sahib

0ame and patronymi1 nameHis patronymi1 name is 7no3n as Abul 0ur and his name

is Usman and for the 1onne1tion of the lineage2 there is no

light 3hi1h 1annot put by any history boo7s as 3ell as in

the boo7s of biographies/ All historians and authors of


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biography are silent on this 1hapter and ha.e sealed their

lips in this matter/ So2 for this reason2 it is not found the

details for 3hi1h garden 3hi1h 3ill not de1ay he belongs

and prosperous 1hild and for 3hi1h he is a pearl of theyouth of manners from the sea of a shoreless/ Surely after

reading some of the biographies and it 3ill 1ome to 7no3

that he belongs to Sayyid ;holy prophet:s des1endant

through his daughter Hadrat $atima< family/

The year of his birth

8n the boo7s of biographies there is no sear1h has been

made and so no referen1e a.ailable in this matter but

1ertainly2 it is mentioned by the author of boo7 ?Bazinatal

Asfia: and 3ho 3as mentioned his year of demise and but

he did not =uote any referen1e in this matter and the details

are as follo3s/

E Khaja Haruni left this mortal 3orld on 9th Sha33al in

the -&) Hegira 1alendar year at the age of 6& years old/F

So from siC hundred se.enteen if 3e ma7e less 6& than

3e 3ill get results 3hi1h are as follo3s/

The year 9+- Hegira 8slami1 1alendar as his year of

birth and 3hen 0eshapur:s 3ell 7no3n and famous philosopher Omer Khayyam 3as dead and after some

years of this e.ent then Khaja Haruni 3as born there/

Pla1e of birth


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The .illage Harun 3hi1h is situated in the 0eshapur

region in 8ran and his auspi1ious birth 3as ta7en pla1e

there/ Gegarding .illage Harun there are different opinions

3ere gi.en by different historians and authors of biographyin this matter/ Some ha.e gi.en their opinion that Harun

.illage is situated in the area of "u7hara/ "ut most of them

ha.e agreed in this matter and they ha.e gi.en their

opinion that Harun .illage is situated in 0eshapur area and

it is agreed upon resear1h and 3hi1h is 1onfirmed in this

matter/ The other differen1e about the pronun1iation of Harun .illage is that 3ith some other persons say in Harun

the alphabet Gaa letter of Urdu is sho3ing .o3el point

and other say alphabet Gaa letter of Urdu and it is merger

same as .o3el point but 3ith us these sayings are not

1orre1t as per resear1h 3or7/ "e1ause the great 1aliph of

Hadrat 0izamuddin Hadrat 0aseeruddin 4hira= !ehla.i

said that E 8n the 3ord Harun there is no Alif ;first letter of

Urdu alphabet


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about Hadrat Khaja Haruni the information about pla1es

and eCtent of 7no3ledge from 3hi1h tea1hers 3hat

7no3ledge he had obtained from them/ This is definite

matter and boo7s of biographies are proof in this matter that he 3as memorizing the holy Buran and he had

1omplete perfe1tion in the follo3ing 7no3ledge/&/Ulum

A=liya ;7no3ledge of 3isdom< +/ Ulum 0a=liya

;7no3ledge of authority


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he is ha.ing 1lear arguments/ He got a higher pla1e and

status of Marifat ;mysti1 7no3ledge


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The people of 8rfan ;intimate 7no3ledge of Iod<

Manifest

Arguments

8n the status of sainthood his position is .ery great and

in1omparable and as he 3as a great man of gi.ing the

.erdi1ts and he belongs to mysti1 persons of Ma.er An@

0ahar area and he is from Harun .illage and this .illage

situated in the "u7hara region/ 0o3 the general people of

Ma77ah used to 1all him the of al@Gar be1ause its Shei7hHarun it is .o3el point and 3ith the 1onstru1tion of t3o

nouns in it/ And the author of boo7:s saying in this matter is

that it is $atah Al@Garar and Shei7h is possessed noun

to3ards Harun/

Upon reading the boo7s it is 1onfirmed 1learly that

Khaja Haruni upon the 1ompletion and obtaining of 7no3ledge and edu1ation he 3as entered in the field of

fa=ar ;indigen1e< but the details in this respe1t all boo7s of

biography are silent in this matter/ So for this reason2 if all

su1h details and information if it 3ill not be found in this

small magazine then there 3ill be no surprise in this matter/

The 1ompany of Majzub ;one lost in di.ine meditation<

8t is strange 1oin1iden1e that upon reading the biography

and holy details of Hadrat Kh3aja Moinuddin 4histi it is

re.ealed that in the beginning of his life period due to a


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meeting of the sa1red personality of majzoub 8brahim

Bandozi 3hi1h 1aused him for the sear1h of truth and

lea.ing of this 3orld/ So in this same 3ay as per authenti1

tradition2 it is 1onfirmed that the Hadrat Shei7h Usman themaster ; Ma=doum< of the 3orld 3ho got the 1ompany of a

majzoub during his early period of life/ So for the reason

from Malfouzat ;ad.ises and instru1tions2 espe1ially

a.ailable for Taleb ;students< of Hadrat 4hiragh !ehla.i

and 3ho 3as the su11essor of Khaja 0izamuddin and his

boo7 3hi1h is 3ell 7no3n as Khair al@Majalis and fromthis boo7 the follo3ing =uotation is mentioned here3ith/

E Hadrat Khaja Usmani had li.ed in the 1ompany of one

Majzoub and 3hose name is 4har7 and this majzub on1e

3ent to one 1ity and he 3as stayed in the mos=ue and slept

there under the ar1h of the mos=ue/ At the time of prayer

the Mauzon ; one 3ho shout to the 1all to prayer < 3as pulled his foot and so2 for this reason2 he 3as 3a7e up and

he hea.ed a deep sigh so2 for this reason2 there 3as fire

dis1harge 3as started and the roof and 3alls of the mos=ue

3hi1h 3ere made of 3ood began burning and at that time

Majzub left from the mos=ue/ And at the other side fire left

from the mos=ue and spread to3ards the houses in the 1ity

and 1ity began burning/ The Shei7h of 8slam Hadrat

Abdulla Ansari ;G/A< 3as present in the 1ity at that time/

The people of the 1ity ha.e informed him about the fire

a11ident in the 1ity/ So he 3as as7ed to them 3here that


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!ar3ish person 3ent/ And the people told him the 3ay of

the Shei7h of 8slam/ And at one pla1e he 3as rea1hed there

and found him and rea1hed near him and told him E To gi.e

him a3ay from this 1ityF and that Shei7h told him he 3illne.er gi.e this 1ity to him/ So the Shei7h re=uested to

grant this 1ity so that Shei7h told him that he 3as gi.en

him &*( of AlCenderia 4ity so the Shei7h re=uested him

again to add some more of it/ Then Shei7h told him that he

3as gi.en him +*( of the 1ity/ Upon this Shei7h of 8slam

3as returning ba17 from there/So for this reason &*( of the1ity 3as burnt do3n and as +*( of the portion of the 1ity

3as gi.en by Majzoub so it 3as safe and se1ure and no fire

3ent to that portion of the 1ity of AleCandria/

$rom this tradition apparently it is not 7no3n that Khaja

Usmani did not ha.e 1ompany of the abo.e Majzub at any

time and 3ith us it is fa1t that the 1ompany of the Shei7hUsman 3ith the abo.e Majzub 3as held during his

beginning of the period on the path of Tari=at ;mysti1 3ay

of life


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Sahibs age 3ill be must of +, or (, years old and Kh3aja

Usmans year of the birth is 9+- Hegira so at that time at

the age of &9 years Shei7h Usman entered in the 1ompany

of the Majzub Sahib and at that time Majzub Sahib 3ill bein the life period of elders and about the youth and old age

period of life period of the Majzub is out of thin7ing and it

is not possible in this matter/ "ut as per argument of

1ir1umstantial e.iden1e2 it is possible that Kh3aja Sahib

got the 1ompany of the abo.e Majzub person and 3hose

name 3as 4har7 in his beginning period of life/ 8t is regret that from any boo7 it is not 7no3n in 3hi1h

year 3hen he 3as be1ome his dis1iple and at that time

3hat 3as his age/ And ho3 many years he 3as in the

ser.i1e of the spiritual master/ "ut the historian and

authors of biographies are 1onfirming in the same language

that he 3as pledge 3ith Shei7h of time Haji Sharif %indaniand after some time he has got 1aliphate and permission

from the Shei7h of time/

$rom Arabi1 boo7 Sa=ti Shan and its page &6 ;1opy

image is pasted as abo.e< in 3hi1h it is mentioned that he

3as in the 1ompany of Shei7h Kabir Hadrat Kh3aja Sharif

%indani and he 3as pledge to him and he 3as obtainedsaintly dress from him and he 3as used to li.ing in the

presen1e of his spiritual master and in e.ery issue he used

to benefit and get dedu1tion from him/ And the meaning of

Haji as per di1tionary of the Persian is that abbre.iation of


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the group of people of re=uirement and 3hi1h is appli1able

to this group of people/ As per referen1e from the boo7

EKitab al@8nsab al@Samani it is mentioned about the

pronun1iation of %indani 3ith .o3el point on alphabet of Urdu %a.u and silent of alphabet 0oon and 3ith .o3el

point on alphabet of !al of mohimila ;meaningless < and in

its last there is alphabet 0oon and this lin7 is a.ailable to

that .illage of "u7hara and 3hi1h is 7no3n as %inda and

this .illage is four miles a3ay from "u7hara 1ity/

Tra.eling and tourism

He 3as spent most of his life period in tra.eling and

tourism in 3hi1h he 3as seen many 1ountries of the 3orld

and he 3as spent his journey period for aim and purpose

to see the people of liars and to 3at1h the result of the

liars 3ho ignored hereafter/ He 3as .isited many 1ountries

and many 7ingdoms and he 3as stayed at@least some daysat all pla1es 3here he 3as .isited during his period of

tra.eling and tourism and at those pla1es he busied himself

in physi1al eCer1ise and endea.ors/ !uring his journey

many thousand people 3ho 3ere lost the right 3ay and

3ho 3ere repented on his holy hand of the right 3ay and

found guidan1e/ !ue to the abo.e fa1ts and reasons he 3as3ell 7no3n and famous in all o.er the 3orld/ All the

people of the time 3ere his be1ome his de.otees in this

matter/ So 3hen great saints of 8ndian sub@1ontinent

Hadrat Kh3aja Moinuddin 4histi 3hen he 3as 1ompleted


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learning of 7no3ledge in Samar=and then he 3as rea1hed

to "aghdad and in the year 9-+ Hegira and he 3as present

in the ser.i1e of his Shei7h Khaja Haruni and he 3as got

feli1ity of pledge to him and 3as engage in the ser.i1e of the Shei7h/ He 3as there in the in the engagement of

ser.i1e 3ith his spiritual master for a period of +, years as

per referen1e from the boo7 Sair AuliyA on page number

'9 and its 1opy of the image is as follo3s/

That Hadrat Kh3aja Moinuddin 4histi present in the

ser.i1e of Kh3aja Usman Haruni and 3ho has blessed

3ith him and it means he has be1ome his dis1iple/ He 3as

spent 3ith him in his ser.i1e for a period +, years as su1h

that he did not ta7e any rest and 1omfort to his soul for a

single minute during engagement of his ser.i1e 3ith his

Shei7h/ !uring the journey of the Shei7h he used to 1arryhis bedding and 3hen he 3as inspe1ted my ser.i1e of

de.otion then he 3as a3arded me re=uired gra1e and he

3as paid 7indness to3ards me/

So the Shei7h tra.eled many 1ities in Arabi1 and the

Persian Iulf 1ountries and many times he 3as .isited

Ma77ah and Madina for the purpose of Hajj pilgrimage andhe 3as stayed there for longer time and till su1h that he 3as

died and buried in the holy 1ity of Ma77ah/ So Shei7h of

time Hadrat Kha3aja Moinuddin 4histi 3as a11ompanied

3ith Khaja Haruni in his many pla1es of tra.eling and


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tourism and he 3as getting the fa.or of dedi1ation/

Journey to 8ndia

$or the tra.eling and tourism purpose2 Khaja Haruni3as .isited one time 8ndia during reign of Sultan al@

Tamash in !elhi/ So for this reason in the history boo7 of

$arista as per referen1e of Haji Mohammed Bandhari:s

history the follo3ing tradition is a.ailable in it/ A 1opy of

the image of the Urdu boo7 is pasted in this boo7 as

follo3s to in1rease the interest of resear1h s1holars and

readers of this boo7/

8n the history boo7 of Haji Mohammed Bandhari it

is mentioned that Khaja Moinuddin Hasan Sanjaris

spiritual master it means Shei7h Khaja Haruni .isited !elhi

1ity during reign of Sultan Shamsuddin Altamsh andSultan Altamsh 3ho 3as dis1iple of Kh3aja Haruni and he

did not lea.e anything for paying him respe1t and

admiration during his .isit to !elhi/ And during that period

Khaja Moinuddin 4histi 3as there in Ajmer 1ity/ 8n this

e.ent2 it 3as not 7no3n that 3hether there 3as a meeting

of Khaja Moinuddin 4histi held 3ith his spiritual master in

!elhi or not/

Gegarding authenti1ation of the abo.e tradition2 there is

doubt 3ith me for its 1orre1tness be1ause the authorized

and appro.ed boo7s of malfuzat ;ad.ises and instru1tions


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are silent and =uiet in this matter/ And their silen1e and

=uietness are e=ual of not appro.ing and reje1ting of this

e.ent/ "e1ause this is great history e.ent of Sufi master of

4hrist and 3ho is also magnum ;master< of the 3orld andSufi master Kh3aja Usman Haruni 3ho left his 1ountry

and suffered mu1h diffi1ulties of the long journey and after

rea1hing !elhi and any authors of the boo7s of Malfuzat or

any appro.ed boo7 did not 1ertified this e.ent and e.en

spe1ifi1 mention and 1larifi1ation is not found in the

boo7s and also there is not found any indi1ation in the boo7s/ So 3hat is meaning of this tradition 3hi1h is

a.ailable 1ontinuously/ Gegarding the abo.e tradition

3hi1h is 7no3n as ahad ;traditions transmitted by only one

narrator in ea1h lin7 of the 1hain< and it is not fulfilling

the re=uirement and 1ondition of ahad a little in this matter/

And also other than this during the period of SultanAltamish the stay of Hadrat "a7htiar Ka7i in !elhi 3hi1h

is appro.ed and 1onfirmed by historians and authors of

boo7s of biographies/ So suppose if 3e a11ept for some

time tradition of boo7 !alil Arifin as 1orre1t be1ause it is a

.ery old boo7 as per time re1ord and some or another

person 3ho e.er has 1ompiled this boo7/ So the tradition of

this boo7 3hi1h is e=ual .alue of tradition of some other

old boo7/So from it is pro.ed that Hadrat Butubuddin Ka7i

has rea1hed to Ajmer along 3ith his spiritual master Khaja

Moinuddin 4histi/So for this reason referen1e from boo7


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!alil Arifin is presented as follo3s/

On page '9, in boo7 !alil Arifin in Urdu .ersion and

it is mentioned as follo3s and its translation is as

mentioned as follo3s/

EAfter eCplaining the abo.e benefits Kh3aja Sahib

began 3eeping and he said E He 3as going on the journey

to the pla1e 3here he 3ill be buried there/ 8n a fe3 days2 8

lea.e from this pla1e/ At that time Shei7h Ali Sanjari 3as

present there/ He said god bye to all persons 3ho 3ere

present in the meeting pla1e and he too7 Shei7h "a7htiar

Ka7i to Ajmer 1ity along 3ith him he has rea1hed there/

At that time Ajmer 3as habituated 3ith Hindu population/

so in this 3ay2 there 3as not a.ailable Muslim population

there/ hen Khaja Ajmeris holy foot has rea1hed to Ajmer

then the religion of 8slam has a shine to su1h eCtent that

there 3as no limit on it/ He 3as gi.en orders E To 3rite atestimonial of the 1aliphate and to be gi.en to Shei7h

"a7htiar Ka7i so that he should pro1eed to !elhi/ "e1ause

3e ha.e gi.en him 1aliphate and that pla1e ;!elhi< belongs

to him/F

$rom the abo.e referen1e it is .ery 1lear that during the

period of Sultan al@Tamash2 Khaja Butubuddin Ka7i usedto reside in !elhi 1ity and also all boo7s ha.e 1onfirmed

this matter/


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The mira1les

8t is said that if any mira1les or Super natural a1ts are

done by the prophets of Allah 3hi1h are 1alled mira1les and

if the same su1h a1t is done by pious personalities then it

3ill be 1alled Karamat ;Super natural a1t


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reason in them also there 3ill be the 1reation of the angeli1

po3ers 3ith them/ And 3hi1h is des1ribed as super natural

po3ers/ So they also 3ith this po3er they are empo3ered

to bring those 1ondition and for 3hi1h the po3er of thehuman beings are not possible in this matter/ "ut for them2

it is not ne1essary to ta7e help from these po3ers be1ause

prophethood 3as already finished and in this matter

purpose of positi.e is o.er and argument of Allah 3as

fulfilled and the 1ompletion of the natural religion of Allah

has been finished / As Allah says in Buran E This day 8 ha.e perfe1ted for

you your religion and 1ompleted My fa.our upon you and

ha.e appro.ed for you 8slam as religion F/

0o3 at the present time 2there is no need of proofs and

arguments 3hi1h should be established again in this

matter/ As truth and false has already appeared there/ Andno3 the eyes 1an ma7e distinguish the differen1e in

bet3een the light and dar7ness/ 8t is said in the holy Buran

as follo3s/

E So no3 any person 3ho e.er 3ants the 3ay to3ards

Allah 1an opt for it/F

To pro.iding the gra1e of Allah to the man7ind sin1e

beginning of time many thousand prophets 3ere sent to the

3orld by Allah/ And e.ery perfe1t person has fulfilled his

duty of post in the best possible manner on the grandeur


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3ay and due to this reason the man7ind got guidan1e in this

matter/ "ut the un@lu17y persons 3ere preferred iron 1ollar

of 1ensure in their ne17s/ At last the last prophet of Allah

3as announ1ed 1learly in the loudest .oi1e/

And its translation and interpretation are as follo3s/

E $or you your religion and for us our religion/F

hen there 3as the 1ompletion of 8slami1 la3 and

regulation ;Shariah< so2 for this reason2 there is no need to

sending any more prophets in the 3orld for the guidan1e of the man7ind and in this matter to sho3 the mira1les to the

people/ As in the present time Karamat ;supernatural a1t<

is2 in reality2 is a mira1le so for this reason for the pious

persons it should be ne1essary for them to 1on1eal it from

the man7ind in the 3orld/ 8n spite of this many pious

personalities of Allah from the Muslim 0ation usually

3ere use to perform many Karamats/ "ut in this matter 2it

should be remembered that there are su1h pious persons of

Allah are there 3ho 1ould not able to 1ontrol their

1ondition/ So from su1h pious persons due to o.er po3er of

the 1ondition 3ith them so there 3ill be happening mira1les

3ithout intention and thin7 in this matter/ So from this2 it

should not be said that the pious persons of Allah 3ere notable to 1on1eal their mira1les in this matter/ They are not

eligible to fulfill the duty of not dis1losing the mira1les due

to no the ability to bear it/ "e1ause in the un@1ontrolled

1ondition or in the 1ondition of e1stasy 3hi1h 3ill be free


25/48

all freedom in this matter/

Among them there are some pious personalities are there

3ho are large hearted and ambitious so for this reason

3ho due to diffi1ulty sho3 their mira1les some time/

Hadrat Abdullah Ansari said E ith the purpose2 if any

person 3ith the po3er of his sainthood 3ill fly in the air

then his position and reality is not more than a bee in this

matter/ 8f any body 3ill 3al7 on the 3ater and this 3or7

1an be done by Tin7a ;stra3< su1h similar 3or7/ So2 for this

reason2 this is not any 3or7 of the perfe1tion/ The man

being his status of a human being than he should rule in

the heart of the persons/ And from 2it is 1lear that 3ith the

pious personalities of Allah 3ho are perfe1t persons and

3ith them there is nothing about to dis1lose any mira1les

and super natural things/ Here it is mentioned that 3ith the

holy persons if any mira1les are done and its purpose andaim are not for the sho3 and it is 1aused for the reason of

pure passion and true in1itement 3ill be there soon this

1ondition this 3ill happen in this matter or from this there

3ill re=uire purpose of guidan1e to the man7ind/ The

ability 3hi1h is found in them so they sho3 the mira1le and

1o.er the of po3er in the shape of a1tion in this matter/Also for some time the purpose of sho3ing mira1les is to

demonstrate only the truth of the religion of 8slam and also

it is re=uired the aim of firmness of the follo3ers/

The holy personality of Hadrat Kh3aja Usman 3as as


26/48

per re=uirement of the .erses of Buran/ So in su1h 1ase for

the 1ompiler of this biography to 1o.ering 3riting about

greatness and holy 1hara1ter by the arguments and

1o.erage of his mira1les in this matter is a matter of disrespe1t/ "e1ause su1h a great holy personality 3ho

himself is eC1ellen1e for the mira1le/ "ut as 3e are 3riting

the biography of the great Shei7h of time so it is our right

and duty to mention his mira1les and supernatural a1ts as

per re=uirements of the biography and those finding are

a.ailable there in the biographies/ So that some personsinterest may not hurt in this matter/

The 1rossing of ri.er !ajla ;Tigris< as per page number ''

from boo7 Sair Auliya/

As per tradition it is mentioned by Shei7h of 8slam

Hadrat Khaja Hasan Sanjari that on1e he 3as 3ith Shei7h

Khaja Haruni 3ith him during his journey of tra.elling andtourism and 3e ha.e rea1hed the ban7 of the ri.er Tigris

and there 3as not find any boat there and Khaja Usman

Haruni told me to 1lose the eyes so 8 1losed my eyes/ And

after this2 8 ha.e seen Khaja Sahib and myself at the other

ban7side of the ri.er/8 ha.e as7ed him 3hat he 3as doing/

He /E He 3as re1iting fi.e times Sura $ateha/FThe help of the dis1iple in the gra.e as per page number '9

in the boo7 ESair Auliya/F

Hasan Sanjari that one of his neighbor 3ho 3as a


27/48

dis1iple/ As per tradition2 it is mentioned by the Shei7h of

8slam Hadrat Khaja Khaja Usman Haruni and he 3as

dying/ 8 3as a11ompanied 3ith his funeral to the

gra.eyard / hen all per As sons left the gra.eyard after burying him but he 3as there for one hour near the gra.e

of that friend and 8 ha.e seen that the angels of punishment

1ame o.er there/ And during this time Hadrat Khadija

Usmani 1ame o.er there and as7ed not to gi.e punishment

to that person as that person belongs to his dis1iples/ There

3as the 1ommand of Allah to the angels to tell him that thedis1iple 3as of opposing of him/ 8t means he 3as

disobedient/ The Shei7h told them that indeed he did

disobedien1e of him but 3as in1luded himself among his

dis1iples/ There 3as the 1ommand of Allah to angels to

stop their hands and not to gi.e punishment for the dis1iple

and as e ha.e forgi.en that person for the sa7e of him/

The hi7ayat ;story< of peer person from boo7 Sair Auliya

on the page number '9

8t is a.ailable a tradition that on1e one old person 3as

present in the ser.i1e of Khaja Usman Haruni due to his

se.ere matter of a problem 3ith him/ The Shei7h of time

has as7ed him hat is 1ause of his trouble/ That old person told him Sin1e ', years his one son is missing and

8 do not about his life and death ne3s in this matter/ 8

present in your ser.i1e 3ith a re=uest for your prayer in

this matter and perhaps my son rea1h ba17 to my house/


28/48

The Shei7h 3ent into meditation and after the of some

time2 he has told 3ith the persons 3ho 3ere present in the

meeting pla1e that 3e pray for this matter that this old

man:s son should 1ome ba17 to his house/ After the prayer the Shei7h told him to go your son might ha.e rea1hed to

your house there/ hen he 3as rea1hed ba17 to his house

one person told him 1ongratulation your son 1ame into

your house and old man met the boy and both of them 3ent

into the presen1e of the Shei7h and 3as getting the 1han1e

of 7issing the feet of the s7y and ability Shei7h KhajaHaruni/ The Shei7h 3as as7ed the boy 8n 3hi1h 1ondition

you 3ere there/ The boy told him that 8n the island of

ri.ers a de. 3as held him by tieing in the iron 1hains there/

Today 8 3as there and one !ar3esh li7e you put his hands

on the iron 1hains and 3ho too7 me and as7ed to stand

to3ards his side and 8 3as freed from the iron 1hain/ And

after this 2he told me to put my foot on his foot so 8 ha.e

a1ted as per this instru1tion/ Then he told me to 1lose my

eyes and so 8 ha.e 1losed my eyes and 8 ha.e found myself

on the door of my house/

The 1ondition of majesty from the boo7 $a3ad Sali7in on

the page number &'/

The abo.e e.ent is ta7en from boo7 !alil Sali7in and

from this it is understood 3ith us that 1ompilation of boo7

!alil Sali7in is 1onfirmed that it is 1orre1t/This is an old

boo7 of Malfuzat ;ad.ises and dis1ourses< of Kh3aja


29/48

"a7htiar Ka7is 1olle1tion of ad.i1e and sayings and 3hi1h

is 1ompiled by "aba $arid Ianj Sha7er/ e 3ant to 1lear in

this matter that 1opies from !alil sali7in is just li7e same as

in the $azail Amal a Gajal boo7 in 3hi1h 3ee7 sayings of the prophet of Allah are re1orded/ Also2 it is the that from

boo7 $a3ad Sali7in 3ho e.er ha.e 1ompiled it and indeed

in all 1ondition2 for it had .ery mu1h priority in time from

all other many boo7s/

This time for this tradition in 3hi1h there is a

des1ription of 7aramat ;mira1le< for 3hi1h 3e 1an notignore by saying of this 3ee7 and unauthenti1/ And also 3e

do not ha.e any arguments and proof against of it

Goshan %amiri ;pure of heart< from the boo7 Siratal A=tab

page 66

On1e in the middle of the night ), infidel persons

gathered and tal7ed among themsel.es that at this time to

go and see Khaja Haruni and to as7 and try him for

anything/ 8f he 3ill gi.e some things as per our demand

then 3e 3ill re1ognize him that there 3ill be no su1h

person e=ual 3ith him in the 3orld/

8n short2 e.ery person in his mind determined one 7ind

of food dish for eating himself so e.ery body had made

desire of eating a different 7ind of meals in his mind and all

of them 3ent into ser.i1e of seeing the Shei7h of time

Khaja Haruni/ The Shei7h 3as sitting in the meeting pla1e


30/48

and 3hen he had seen them and he told E Oh > sons of

Adam ;A/S/< Allah 7no3s all matters of hidden in the man/

On 3hom he 3ill be 7ind then he 3ill inform the hidden

things to them/ Then he as7ed all of them to sit there/ He3as as7ed the ser.ant 3ash the hands of the persons and

the ser.ant follo3ed his instru1tion/ After that Khaja Sahib

told 3ith his holy tongue "is Milla 8rrehamn 0irrahim ;8n

the name of Allah the most "enefi1ent and Mer1iful< and

number of time and he has raised his hands to3ards the

s7y and e.ery time one tray of food dish from in.isiblesour1e 1ame there into his hands and 3hi1h he has pla1ed

before the person in the order and in a serial 3ay/ And

e.ery time he 3as pla1ed e.ery bodys desire and 7ept

before the person/ Hadrat Khaja Haruni said E at 3ith the

gra1e of Allah and as per his instru1tion all of them ha.e

eaten too mu1h and all of them than7ed Allah for His

fa.our and also they 3ere surprised in this matter/ After

some time they said E e 7no3 that today in the 3orld

there is no holy person li7e you and li7e a person of

gra1e/ "ut please if 3e a11ept belief in the #ord of the

3orlds2 Allah and be1ome Muslims and beli.e in the unity

of Allah 3hether your #ord 3ill grant gra1es to us li7e

yourself or not/ Then Shei7h told them that E hat he isand he is a humble person and in 3hat among he is

1ounted/ and if there 3ill be fa.our of Allah 3ill be

a.ailable then you 3ill be granted too many gra1es than

this/ All of them be1ome Muslims and they ha.e pledged


31/48

on his hand began to stay in his ser.i1e and in the short

period of time they ha.e be1ome pious persons of Allah/

the silen1e of ulema ;learned persons< on the issue of

Sama ;e1stasy< from boo7 Sairal A=tab on the page

number 6-/

8t is mentioned in the abo.e boo7 that the 1aliph of the

time 3as prohibited him to Sama meetings and it 3as said

to him that if it 3ould ha.e been legal than Shei7h Junaid

of "aghdad 3ould not ha.e left it/ The 1aliph 3as pledged

in the 1hain of Saher3ardia Sufi Order and some persons of

ulema ;learned persons< and $a=i ;Muslim jurist< 3ere in

fa.our of Sama and some learned persons and $a=i

;Muslim jurist< 3ere not in fa.our of Sama/ The 1aliph

3as gi.en order that those 3ho 3ill hear Sama 3ill be

7illed a11ordingly and 3hen he has heard this order then he

said E Sama is one of the se1rets of Allah and during Samameeting 2 there 3ill be no hindering and obsta1le in

bet3een Allah and his sla.e/ $or it2 nobody 1ould stop it/

There 3ill be no po3er 3ith anybody 3ho 1an stop us from

listening of the sama/ 8 pray to Allah that till the day of

judgment 3e hope that our dis1iples and de.otees sons 3ill

1ontinue to hear it and on the people of Sama there 3ill beno su11ess of any person on the people of Sama/ "ut for

the 1aliph2 it is not legal as he is a pledge in the 1hain of

Sahar3ardia Sufi Order/ Our many shei7hs ha.e been

heard2 Sama/ 8n spite of this2 if 8 lea.e Sama then 8 3ill


32/48

be1ome a person of fault and sinner/ The Shei7s 1ommand

3as sent to the 1aliph in detail/ Upon this2 the 1aliph 3as

gi.en the order to the messenger of the shei7h that the

shei7h should 1ome to the 1ourt and ha.e a dis1ussion 3ithlearned persons there/ 8f the learned persons 3ill de1ide it

legal then he 3ill not insist in this matter/

The messenger 3ent ba17 in the presen1e of the Shei7h

of time and 3as gi.en a message of the 1aliph/ At that time

Shei7h did meditation and gone to the 1ourt of the 1aliph/

The 1aliph gathered many reliable learned persons/The1aliph 3as not able to fa1e gra1e of Khaja Haruni and so

he has gone from the 1ourt and he 3as sat behind the

1urtain in the pala1e/ The learned persons 3ho ha.e seen

the majesti1 fa1e of the Shei7h 3ere began shi.ering in this

matter and 3hate.er they had 7no3ledge of them 3ere

forgotten and e.en they 1ould not remember alphabets/ 8nthat 1ondition2 the 1aliph 3as gi.en them too mu1h support

and fa.our to parti1ipate in the debate but they ha.e

be1ome helpless in this matter/ Their tongues 3ere 1losed

so they 1ould not say anything in the 1ourt/ At last2 they

said E Oh > 1aliph 3hate.er they had possessed and that

7no3ledge 3as remo.ed from their minds upon seeing the

fa1e of Khaja Haruni/ "e1ause of this2 3e do not ha.e any

po3er and ability to ha.e a 3ith him/ At last learned and

Muslim jurists as 3ell as respe1table persons 3ept and

approa1hed to3ards his foot and fallen on them and they


33/48

re=uested that E Oh > Shei7h2 the 1aliph is a dis1iple in the

1hain of Saher3ardia Sufi 4hain so for this reason he 3as

prohibited2 Sama/ hat is their po3er that 3e 3ould say

the Sama illegal $or your sa7e and for sa7e of the peoplehearing Sama 7indly help us as 3e are fa1ing this diffi1ulty/

e ha.e spent our entire life for obtaining 7no3ledge

3hi1h 3as gone already from our mind and memory 3ithin

se1ond/

a

hen the 1aliph has seen the greatness of the Shei7h

then he 3as told that E He 3ill not prohibit Khaja Haruni to

hear Sama ;e1stasy


34/48

near of it there 3as a deep pit 3as there in 3hi1h there 3as

1apa1ity of +, loads of 1arts fire 3ood to ma7e fire 3as

there in it/

The Shei7h stayed there under a tree a3ay from the

.illage 3hi1h 3as a ban7 of a ri.er and he 3as told his

ser.ant 3hose name 3as $a7heruddin to go from there to

the .illage and bring fire and flour and to prepare bread for

the brea7ing of the fast/The ser.ant 3ent to the .illage and

he 3as pur1hased flour from there and he 3ent to the fire

temple to ta7e fire from there and at that time fire3orshippers 3ere sitting around the fire temple and they

ha.e prohibited the ser.ant to ta7e a3ay fire from the fire

temple/ So the ser.ant has informed all details to the

shei7h in this matter/ So2 for this reason2 he 3as getting

ready to retaliate and there 3as effe1t of this on him and he

3as stood and 3ent to fire temple area and 3as seen thatone person and 3hose name Ma7shiya 3as sitting on his

throne along 3ith his ) years old son and there 3ere so

many fire 3orshippers 3ere there in the fire temple/ The

Shei7h has as7ed them 3hat is the benefit of fire

3orshipping and the fire 3hi1h 3ill be eCtinguished

3ith some =uantity of 3ater/ And 3hy they did not 3orship

the #ord of the 3ords 3ho made the 3orld so Allah 1an

help them/ "e1ause fire is 1reated by Him only/

One fire 3orshipper told him that E 8n our religion fire

is ha.ing greatness 3ith it so2 for this reason2 3e pray for


35/48

it/F The Shei7h told him that Nou ha.e spent most part of

your life in its 3orship so put your hand in it but the

1ondition is that your hand should not be burnt in it/ That

person told that naturally2 its habit is burning than 3ho hasa po3er that one should stay near of it/ After3ard2 the

Shei7h too7 the boy on that persons lap and thro3n him

into the fire/ So2 for this reason2 the fire 3orshipers made

loud and 1ry/ Then Shei7h re1ited "ismillah Ar@Gahman

0irrahim ;in the name of Allah the most "enefi1ent and

Mer1iful< and re1ited the follo3ing .erse from holy Buranand its translation and interpretation are follo3s/

E Oh > fire is 1ool on 8brahim 3ith safetyF

The boy 3as there in the fire for ' hours 1ompletely and

there 3as no damage at all to the boy/ After that he too7

the boy from the fire pit and fire 3orshippers as7ed the boy

3hat you ha.e seen there The boy told that eC1ept flo3ersand garden noting 3as not seen by him there/ $rom this

e.ent2 it is 1lear that Shei7h had 3ith elayat ;sainthood< of

Prophet 8brahim ;A/S/


36/48

and it is eCplained further that for this Karamat ;mira1le


37/48

reason for ea1h and e.ery saying 1orre1t details and

information 3ere 3ritten/ So for this reason intelle1tual of

the sayings of the prophet of Allah today able to 7no3 that

e.ery and e.ery detail of Hadith ;saying of the prophet < to3hi1h it belongs and also its 7ind/

8n the same 3ay2 sin1ere de.otees and belie.ers of the

spe1ial type 3ere 3ritten sayings of their suif masters and

so they 1ompiled boo7s of their spiritual masters 3ith

spe1ial attention and 1are they ha.e done this ser.i1e/ So

that 1oming generations may be benefitted in this matter and so that 3ith 1ontinuan1e of fa.our and light of

guidan1e 3hi1h al3ays enlightens the hearts of the people/

So for this2 reason boo7 $aried $a3ad2 Khair Majalis et1

3ere 1ompiled/ So2 for this reason2 sayings of the Sufi

masters of 4hist are still found in some boo7s of Malfuzat

;ad.ises and dis1ourses< / Gegarding Khaja Haruni it is generally 7no3n that his

boo7 of Malfuzat ;ad.ise and dis1ourses< 1ompiled and

1olle1ted by Khaja Moinuddin 4histi in the name of Anis

Ar3a and in this matter brother Moulana Moin Moueni

3ho has not a11ept this matter/ So he has dis1ussed this

matter in details in the boo7 Tari= Salaf 3ith its proof andresear1h details 3hi1h should not be ignored in this matter/

He 3as pro.ed that Anis Ar3a2 !alil Arifian2 $a3aid

Sali7in2 Gahatal Buloob2 and in the abo.e ' boo7s

Malfuzats ;ad.ise and dis1ourses< 1onne1tion are not found


38/48

1orre1t and right and in this matter and there is no doubt/

The abo.e person 3as not impressed that in some boo7s of

biographies the traditions are =uoted from the abo.e boo7s

and their referen1es are a.ailable/ And in some boo7s of realities their referen1es are there and in 3hi1h there are

in1luded some tradition are a.ailable in the boo7s 3ithout

mentioning of their referen1es of the abo.e boo7s and some

Malfuzat are found in these boo7s/

So it is not ne1essary for us to ha.e our 1riti1al loo7 on

all boo7s of Malfuzat and 3hi1h is not belongs to thesubje1t of our dis1ussion in this matter/ Also2 author of the

boo7 of Tari= Salah 3hate.er he 3as 3ritten on this topi1

3ith him this dis1ussion is in1omplete/ So after some days

he 3ill 3rite more details in this matter/ And he 3ill not

lea.e any matter/ So for this reason for this situation to

3rite more details for this dis1ussion is not ne1essary for this matter/

Nes2 Anis Ar3a for this matter it is mentioned that it is

Malfuzat of Kh3aja Usman Haruni so 3e thin7 ne1essary

that as 3e are 3riting Malfuzat of Kh3aja Haruni and it is

our duty and obligation in this matter to gi.e an opinion

about boo7 Anins Ar3a/

Geferen1e from boo7 Anis Ar3a on the page number 9

Then 3e Kh3aja Haruni and Kh3aja Moinuddin 1ame to


39/48

"ada7shan and 3here 3e met one pious person and 3ho

3as the su11essor of Junaid of "aghdad and 3ho 3as &,,

old/

Kh3aja Junaid of "aghdad belongs to the learned

person of the mysti1 3ay of Hadrat Shei7h Abdul Buader

Jilani and in his genealogi1al re1ord2 his name is a.ailable

in the 9th ran7/ 8n all boo7s of biographies2 all authors 3ere

mentioned his year of death 3ith some differen1e/ "ut the

1orre1t fa1t is that (,+ Hegira year and after this year no

one of his authors did not eC1eed further in this matter/ Soin su1h 1onditions the alloy person 3ho 3as benefi1ent in

the 1ompany of Junaid of "aghdad 3hether his age may be

&,, years old 3hy he 1an li.e in the yer ',, Hegira year

after passing of su1h long period of time/ So 3hi1h is a

baseless tradition The great Kh3aja Haruni 3as born in

the year 9(, Hegira/ So as per this 1al1ulation 2 any dis1ipleof Junaid of "aghdad li.e in the 3orld and 3ith this also at

that time his age should be only &,, years old/ This

tradition is saying by 1alling that by itself that it is not

1on1erned 3ith truth/

Geferen1e from the boo7 Anis Ar3a on the page number

' Kh3aja Haruni said Kh3aja Junaid "aghdadis boo7

Umda in 3hi1h 3e ha.e seen the tradition of Nousuf 4histi/

8n the se1ond meeting about hymns of Prophet Adam

;A/S/


40/48

tongue of Nousuf 4histi/

$rom a study of the first referen1e2 it is found that Khaja

Nousuf 4histi is that holy person about his tradition Junaid

"aghdadi 3hi1h he dis1ussed in his boo7 Umda Salu7 in

this matter/ And from se1ond tradition it is 7no3n that

Nousuf 4histi is su1h holy person and his 1ompany

a.ailable 3ith Kh3aja Junaid "aghdadi and from his

tongue of truth Malfuzat 3ere rea1hed to the holy hearing/

8t means that Kh3aja Nousuf 3ho 3as li.ed during the time

of Junaid of "aghdad up to the time of Kh3aja Haruni andit means he 3as li.ed at the age of +9, years other3ise a

1olle1tion of this saying 3ill not sho3 any reason for it/ if

some 3ill say that Kh3aja Nousuf is another person from

him Junaid "aghdadi 3rote his tradition/ And this Khaja

Nousuf is different 3ith 3hi1h Kh3aja Haruni had held

meeting 3ith him/ 8n that 1ase2 the issue is that lineage of 4hrist started 3ith Kh3aja 8sha= Shami and from that time

all holy persons ha.e adopted the title of 4histi 3ith their

names/ Those 3ho are de.otees of Kha3ja 8sha= belongs to

his 1hain of fa.our/

Kh3aja 8ra= Shamis year of birth is ('(*(+6 Hegira

3hi1h is 3ritten in the boo7s biographies and history/ .enthough it is 1onfirmed before the death of Junaid of

"aghdad and after some years he 3as born/ So Junaid

"aghdadi tradition 3ith any Kh3aja Nousuf 4histi referring

it is 3hether 1orre1t in this matter/ 0o2 it 3ill be ne.er/


41/48

"e1ause during the time of Junaid "aghdadi use of the title

of 4histi 3as not yet started at that time/ Other than if 3e

study boo7 Sair Auliyas tradition that Kh3aja Nousuf

4histi 3ho belonged to Kh3aja Madud 4histi and he is hissisters son/ Then it 3ill be .ery 1leared the truth in this

matter/ 8n short 3ith us Anis Ar3a is not Malfuzat of

Kh3aja Haruni/

"ut in Kh3aja 0izamuddin Auliyas 1olle1tion boo7

Gahatal Mohibin in 3hi1h Amir Busro 3ho 3as re1orded

a tradition of Kh3aja 0izamuddin by his holy tongue/"e1ause about this boo7 and its 1ompilation 3e do not any

doubt/ So its brief details are re1orded here3ith/

8t 3as pra1ti1e of Kh3aja Haruni that 3ith

1ommen1ement of the month of Gamazan he 3ill lea.e all

his affairs and also lea.e 1ompany of the people and used

to li.e in loneliness and he said E The month of Gamazan ismonth of gra1e and prize and its eCample is li7e that

defeated armys booti 3hi1h 3ill find e.ery 3here so for

the su11essful army in the same 3ay during the month of

Gamazans gra1e and blessing 3ill find all four sides and

li7e su1h 1ondition in 3hi1h 3ill find booti s1attered so

one 1an loot as per his 3ish and desire/ So the peopleshould do endea.our and 3orship 3hi1h is possible by

them so that they should get a 1ountable re3ard/F

Apart from this his Malfuzat ;ad.ises and instru1tions<

are a.ailable in the follo3ing boo7s/


42/48

&/Kitab !alail Arifin

+/Gahatal Buloob

Unless 3e do not 7no3 about the 1orre1tness of tradition in the abo.e t3o boo7s 3e 1ould not dare to =uote

su1h tradition in this boo7/ "ut as a matter of fa1t in the

boo7 $azil Amal in 3hi1h 3ea7 traditions about sayings of

the prophet of Allah are re1orded in it/ "ut our de.otion 1an

not gi.e us permission so 3e 7eep silen1e in this matter/

Marriage and sons

8n any reliable or un reliable Malfuzat and in any

authenti1 biography or unauthenti1 biography there is no

mention the information on this topi1/ Allah 7no3s 3hether

he 3as spent his life 3ith or 3ithout marriage and 3hether

his lineage 3as started or not nobody 7no3s in this matter/

!emise and mausoleum

On siCth Sha33al in the year2 -&) Hegira Shei7h of the

3orld Khaja Haruni left this mortal 3orld/

Mausoleum

Gegarding his mausoleum author of boo7 Al@Kibaya al@

%a.ia 3ho has mentioned follo3ing information and details

in this matter/

His gra.e is situated in Su= #ail area in Ma77ah/ One

7ing of 8ndia has 1onstru1ted his mausoleum o.er his


43/48

gra.e there/ There is a.ailable 1ara.an serai near his

mausoleum and 3hi1h 3ell is 7no3n and famous as Gubat

al@Hind and 3hi1h is the residen1e of fa7irs of 4histiya

order / "ut no3 3hi1h 3as demolished but signs are stilla.ailable there/ 0o3 in that area 3ell do persons of

Ma77ah used to li.e there/ So Sayyadi "ashi is residing

there/ 8 7no3 3ell that on the holy pla1e of gra.e marble

frame 3as 1onstru1ted all four sides/ There in the shrine2 he

3as al3ays busy in tea1hing and also for good deeds2

3or7s of benefits 3ere done by him and all su1h things aredue to the gra1e of Khaja Haruni and blessing and fa.our

of Allah/

My honorable master Ma.la.i Abdul "ari $arnagi

Malhli 3hen he 3as .isited holy Ma77ah and at that he

3as seen the mausoleum of Kh3aja Haruni and 3as

1onstru1ted there marble frame around four sides of thegra.e/0o3 Allah 7no3s 3ell 3hat happened to it during

the reign of King 8bn Saud of Arabia/ Any3ay2 it is 3ell@

7no3n fa1t that his gra.e 3hi1h 3as a fa.our for the

fulfillment of desires and 3ishes of the persons 3ho .isit

his gra.e in Ma77ah/

!eath anni.ersary ;Urs< 8n the shrine building of Ajmer his annual Urs

1eremony;death anni.ersary< is being 1elebrated in e.ery

year 3ith grandeur s1ale as su1h of Urs of Kh3aja Hasan

Sanjari/ The Sama Khana ;listening house< in the night of


44/48

-th Sha33al on the -th date meeting of the Sama ;e1stasy<

and Bul ;re1iting a .erse of Bul al@#ahu Ahad < meeting

3ill be held/ At the abo.e meeting 3hi1h 3as held in 3hi1h

there 3ill be no large gathering of the people 3as foundthere be1ause there 3as no announ1ement of this Urs

1elebration 3as gi.en to the general publi1 for parti1ipation

there in/ "ut last year by publi1ation di.ision of $a7her

Khudam 3as gi.en the announ1ement of death anni.ersary

;Urs


45/48

Samar=and and in "u7hara2 he has a1=uired 7no3ledge/ 8n

the year 9-( Hegira2 he has 1ompleted learning of

7no3ledge/ After that2 he 3as rea1hed to "aghdad and

joined in the ser.i1e of Kh3aja Haruni and pledge on hishand/ $or a period of +, years2 he 3as 3ith his spiritual

master in his ser.i1e and he 3as 3ith him on his journey

and at his stay period in different pla1es in tra.el and

tourism/ 8n the year2 9L+ Hegira he 3as obtained saintly

dress2 1aliphate and permission from his spiritual master

and he pro1eeded to 8ndia and there 3ere rules of 7ings of 4hohan dynasty/ At different pla1es2 3hile meeting 3ith

holy personalities and he 3as rea1hed to the 1apital 1ity of

King Gai Pathura in Ajmer during that period Sultan

Shabuddin Ihouri 3as 1on=uered 8ndian 1apital 1ity of

!elhi/ !ue to the prayer of Kh3aja Sahib Sultan

Shabuddin 3as su11essful in the 3ar 3ith Gajput 7ings/

!uring the rule of Sultan Al@Tamsh2 Kh3aja Sahib .isited

t3o times !elhi 1ity/

On -th Gajab in the year &+(- 2this sun of guidan1e 3as

set after a period of '( years after gi.ing his light and it

3as set from its &,+ years of rising/ "ut his fa.our is still

being 1ontinued till the day of judgment his light 3ill be

a.ailable /

+/ Shei7h 0ajamuddin Su=hra

The boo7s of biographies and history are no3 in our

study but in those boo7s2 no information details about him


46/48

are not a.ailable to us so in su1h 1ondition 3e 3ould not

open our lips/ Ho3e.er2 a referen1e from boo7 Sair

Auliyas 3hi1h is gi.en as follo3s and from it is 7no3n

that during of period of Sultan al@Tamash of !elhi he 3ason the post of Shei7h of 8slam of !elhi/

Sair Auliya page number 9'

This tradition is lin7ed 3ith the .isit of Khaja Moinuddin

that 3hen Kh3aja Sahib 1ame to .isit !elhi from Ajmer

and at that time Shei7h 0ajamuddin Sughra 3as Shei7h of

8slam of !elhi /

There 3as friendship in bet3een Shei7h 0ajamuddin

Su=hara and so2 for this reason2 Khaja Moinuddin 4histi

1ame o.er to .isit !elhi to see him there/

(/ Saadi #ango1hi and Shei7h Mohammed Tur7i

$or 3riting the details of the abo.e t3o holy personalities

3e are in helpless 1ondition be1ause in the boo7s 3hi1h are

3ith us in those boo7s 3e ha.e sear1hed for them and all

of them are totally silent in this matter/

'/ $a7heruddin Kh3aja Iardezi

At the time 3hen Khaja Moinuddin 4histi has started the journey to3ards 8ndia then as per his spiritual masters

permission and he 3as entered in the ser.i1e of Kh3aja

Moinuddin 4histi/ So2 for this reason2 he 1ame to !elhi

along 3ith Kha3ja Sahib/ He 3as the paternal brother of


47/48

Shei7h Moinuddin 4histi and he 3as brother in the mysti1

3ay and his 1aliph/

8n the presen1e of Kh3aja Moinuddin 4histi2 he had

1omplete a11ess and influen1e there/

As per boo7 Iulzar Abrar2 Kh3aja Moinuddin 4histi

used to say al3ays that E ith $a7heruddin he had proud

upon him/F

$atah !arin2 $azail Kh3aja2 Tadh7ira al@Moin et1 ha.e

mentioned +-th Gajab as his date of demise/ 8n boo7 Tari= Salaf the year of his demise mentioned as -'+

Hegira year/ His gra.e is situated in the mausoleum:s one

room and in another room his 3ife:s gra.e is there/

The lineage of the 1ustodians of shrine buildings of

Kh3aja Moinuddin 4histi in Ajmer is belonged to his

sons/

The nd/


48/48

the biography of hadrat khaja usman haruni

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