Syed Meeran Husain (R.A.) – Taragard Fort

 

Syed Meeran Husain (R.A.) - Taragard Fort
Syed Meeran Husain (R.A.) – Taragard Fort

It is a grand fort, located on a steep hill in south of Dargah Sharif, The height of the hill is 800 ft. During the reignof Rai Pithora, it was a famous and a strong fort and was considered it cannot be conquered. But Sultan Shahabuddin Ghauri conquered it without any difficulty and appointed Syed Meeran Husain (R.A.) as the Garrison Commander (Qiledaar).

During the reign of Qutubuddin Ebak, Syed Meeran Husain (R.A.) was the Garrison of Taragarh Fort. He also live in the fort. While playing polo in Lahore, Sultan Qutubuddin Ebak fell down from the back of the horse and died. As soon as the news of his death reached Ajmer, the Thakur and Rajput landlords of adjoining areas jointly launched a night atack on Taragarh and entered the fort It was totally dark and the Muslims were sleeping unaware. Most of them were slashed. rest of them were awaken in a panic and started resisting.

But they were smaller in number than the powerful enemy. at last they all were martyred. the enemies fled before the break of the day. Meeran Husain Khatak (R.A.) was also martyred in the attack.

When the Muslims of the city heard the news of the bloodshed there was a mass mourning. Knowing about the tragedy, Khwaja Gharib nawaz visited the fort with his followers and after the Namaz-e-Janaza, burried the martyres of Taragarh. Presently the ruins of the fort are left, but however everyone visits the Dargah of Hazrat Meeran Husain Khatak (R.A.) to pay the tributes.

Hazrat Meeran Husain (R.A.) was a great abstemious saint. He mostly used to be at the service of Gharib Nawaz (R.A.) as a staunch follower. His Urs falls on 17th and 18th Rajab every year.

Ajmer Sharif- Khwaja Moinuddin Chishty Sanjari – Khwaja Gharib Nawaz

 

 

Khwaja Saheb was a scholar of great repute. He interpreted the true Islamic message of love for mankind and through that, the love for the Almighty creator. He preached the Quranic philosophy of the unity of religion and worked out its potentialities for the whole humanity. He was the greatest mystic of his time. He laid the foundation of the liberal Chishtia order of Sufis in India, and inspired millions of souls to be his followers and thus served the masses of the Indian Sub-continent.

 

Khwaja Moinuddin Chishty was born in 1141 and died in 1230 CE, also known as Gharib Nawaz , is the most famous Sufi saint of the Chishty Order of South Asia. He was born in 536 A.H./1141 CE, in Sajistan, Khorasan (other accounts say Isfahan) in Persia. He was a direct descendent of the Prophet Muhammad.

He was one of the most outstanding figures in the annals of Islamic mysticism and founder of the Chishtia order in India.

Khwaja Moinuddin Chishty visited the seminaries of Samarkand and Bukhara and acquired religious learning at the feet of eminent scholars of his age. He visited nearly all the great centers of Muslim culture, and acquainted himself with almost every important trend in Muslim religious life in the Middle Ages. In 1220 he became the disciple of the Chishty Khwaja Uthman Harooni. They traveled the Middle East extensively together, including visits to Makkah and Medina.

Front view of Tomb of Khwaja Gharib Nawaz (R.A) - Ajmer Sharif

 

Moinuddin Chishty turned towards India,  after a dream in which the Holy Prophet told him to do so, and, after a brief stay at Lahore he reached Ajmer where he settled down. There he attracted a substantial following, acquiring a great deal of respect amongst the residents of the city. Today, hundreds of thousands of people, Muslims, Hindus and others, from the Indian sub-continent assemble to his tomb on the occasion of his urs (death anniversary).

He apparently never wrote down his teachings in the form of a book, nor did his immediate disciples do so. But he laid the foundations of the Chishtya order in Ajmer, India, where common people flocked to him in large numbers. His firm faith in Wahdat al-wujud (Unity of Being) provided the necessary ideological support to his mystic mission to bring about emotional integration of the people amongst whom he lived.

 

The central principles that became characteristics of the Chishtya order are based on his many teachings and practices. They lay stress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in Sama as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the state, including rejection of monetary and land grants; generosity to others, particularly, through sharing of food and wealth, and tolerance and respect for religious differences.

 

It was during the reign of Akbar (1556 – 1605) that Ajmer emerged as one of the most important centers of pilgrimage in India when the Mughal Emperor undertook an unceremonial journey on foot to accomplish his humble wish to reach the place. The Akbarnama records that the emperor’s interest was first sparked when he heard some minstrels singing songs about the virtues of the holy man who lay asleep in Ajmer. Emperor Akbar was a Sufi mystic who firmly believed that all existence is one, and that love of God and one’s brethren was more important than narrow religious rituals.

Khwaja Moinuddin Chishty authored several books including ‘Anis al-Arwah’ and ‘Daleel al-Arefeen’ both of them dealing with Islamic code of living.

 

Khawaja Qutbuddin Baktiyar Kaki (d. 1235) and Hamiduddin Nagori (d. 1276) were Khawaja Moinuddin Chishti’s celebrated Khalifa or disciples who continued transmitting the teachings of their master through their disciples, leading to the widespread proliferation of the Chistiyya order in India.

Among Khawaja Qutbuddin Baktiyar’s prominent disciples was Fariduddin Ganj-i-Shakar (d. 1265), whose dargah is at Pakpattan (Pakistan). And Fariduddin’s most famous disciple was Nizamuddin Awliya (d. 1325) popularly referred to as Mahboob-i-Ilahi (God’s beloved) whose dargah is located in old Delhi.

From Delhi, the disciples branched out to establish dargahs in several regions of South Asia, from Sindh in the west to Bengal in the east, and the Deccan in the south. But from all the network of Chishti dargahs Ajmer dargah took on the special distinction of being the ‘mother’ dargah of them all.

Nearest Airport: Jaipur-138 Km
Railway Station: Ajmer

Contact: Haji Peer Syed  Farough Ahmed Chishty Niazi

Gaddi Nashin & Chief Moallim of Dargah Sharif

Tel: 0091 982 917 2652 or 0091 982 8888199 (Whatapp )

email : [email protected]

website: http://www.ajmergharibnawaz.com

Shaykh Abu Sa’eed al-Mubarak Ibn ‘Ali Ibn Hassan al-Baghdadi al-Makhzoomi (R.A).

PEER O MURSHID OF SARKAR GAUS E AAZAM radiallaho tala anho.

Sultan al-Awliyah, Burhan al-Asfiyah, Qibla-e-Saalika, Waaqif-e-Haqeeqat, Jaami’e Uloom-e-Ma’rifat, Hadrat Shaykh Abu Saeed al-Mubaarak al-Makhzoomi Radi ALLAHu Ta’ala Anho is the sixteenth Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Ridawiyyah Nooriyah. He is the Great and Eminent Shaykh (Murshid) of Peeran-e-Peer Dastgeer Hadrat Sayyiduna Gawth al Aa’zam Shaykh abd al-Qadir al-Jilani Radi Allahu Ta’ala Anhu. He was also appointed as a chief justice, but he later left his position. He spent all his time in the Zikr of Allah.

BIRTH:

Hadrat Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho was born in Baghdad Shareef.

NAME:

His blessed name is Mubaarak bin Ali bin Hassan bin Bandaar Al Baghdadi Al Makhzoomi and he was known as Abu Sa’eed. [Masaalik as-Saalikeen]

PEER-E-TAREEQAT:

He is the mureed and Khalifa of Shaykh Abul Hassan Ali Hakaari Radi ALLAHu Ta’ala Anho. The Shajra of his Khirqa Mubaarak is as follows :

Hadrat Shaykh Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho was blessed with the Khirqa by Hadrat Shaykh Ibrahim Abul Hassan Ali Hakaari Radi ALLAHu Ta’ala Anho, He received this from Shaykh Abul Farah Tartoosi Radi ALLAHu Ta’ala Anho,who received it from Shaykh Abul Fadhl Abdul Waahid bin Abdul Aziz Radi ALLAHu Ta’ala Anho,who received it from Shaykh Abu Bakr Shibli Radi ALLAHu Ta’ala Anho. [Maqamaat-e-Dastageeri]

HIS EXCELLENCE:

His spiritual sight was so powerful, that when he embraced anyone, or placed his sight on him, then he would become so pure, that his heart would divorce itself from the world and everything in it. He was one of the greatest Imams of Fiqh in his era. He was a muqalid of Imam Ahmed bin Hambal Radi ALLAHu Ta’ala Anho.

Hadrat Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho is the founder of Baabul Azj, the most famous madrassa in Baghdad Shareef. He handed this madrassa over to Hadrat Ghaus-e-Azam Jilaani Radi ALLAHu Ta’ala Anho in his physical life. Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho taught at this Madrassa, and his beloved children taught in it after his wisaal.

Hadrat Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho says,

“Shaykh Abdul Qaadir Radi ALLAHu Ta’ala Anho wore the Khirqa from me and I from him, and each of us attained blessings from the other.”

He was also a great Saahib-e-Karaamat and held a very exalted position in the chain of wilaayat. The incident relating to how Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho attained the Khirqa from his Peer, can be found in the next chapter, which deals with Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho.

HIS FORESIGHT:

Hadrat Shaykh Hamaad Radi ALLAHu Ta’ala Anho who is from amongst the Masha’ikh of Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho says,

“Once Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho presented himself in the Darbaar of his Peer-o-Murshid. He sat with great respect in the court of his Peer. When he woke up and went outside, His Peer, Hadrat Abu Saeed Mubarak Makhzoomi Radi ALLAHu Ta’ala Anho said, The foot of this non-Arab is such, that in his era, his foot will be on the shoulders (necks) of all the Awliyah Allah, and this will occur when he says, This foot of mine is on the shoulders of all the Awliyah Allah, he will say this, and all the Awliyah will lower their necks.”

HIS KHULAFA:

Many of the predecessors have remained silent concerning the names of his Khulafa, but the one name that shines out clearly is that of Huzoor Ghaus-e-Azam, Shaykh Muhiyyudeen Abdul Qaadir Jilaani Radi ALLAHu Ta’ala Anho.

WISAAL:

He passed away on a Monday, the 7th of Shabaan 513 Hijri, in Baghdad Shareef. Some scholars have also said his wisaal to be on the 4th of Shabaan, 27th Shabaan or 10th Muharram.

MAZAAR SHAREEF:

His Mazaar Shareef is situated in his Madrassa “Baab al-Azj” and is the place of attaining blessings for the servants of Allah.


O Allah! For the sake of Abul Farah the harbinger of joy and glad tidings,
and for the sake of Abul Hasan and Abu Sa’eed, substitute for me with beatitude, my sorrows!!

 

Urs Sharif: 7TH SHABAN

Huzoor Ghous-e-Pak- Abdul Qadir Jelani (R.A) Peeran-o- Peer. Baghdad Sharif

 

Ya Ghous e Azam !

Hazrat-e-Bishr Qarazi narrates that I was travelling with a group of traders along with fourteen camels carrying sugar. We stopped for the night in a dangerous jungle. In the early hours of the night my four loaded camels disappeared, which were not found even after a lot of search. The group also departed. The camel driver stayed back with me . In the morning I suddenly remembered that my Mentor, The King of Baghdad Huzoor Ghous-e-Pak had told me that whenever you get stuck in any problem then call me (my name), Allah willing that problem will be solved, hence I requested this way: YA SHAIKH ABDUL QADIR! MY CAMELS ARE LOST.

All of sudden I saw a saintly man dressed in white clothes on a sand dune towards east, who was signaling me to come to him. As soon as I along with my camel driver reached over there the saintly Man disappeared from vision. We were strangely looking here and there when we suddenly spotted those four lost camels sitting under the sand dune. Then what happened was that we caught the camels and re-joined the group. When Sayyed-e-na Shaikh Ab-ul-Hasan Ali Khabbaz was told the incident of the lost camels He said that Hazrat-e-Shaikh Ab-ul- Qassim has said that I have heard Sayyed-e-na Shaikh Muhi-ud-Din Abdul Qadir Jilani saying:

“THE ONE WHO CRIES OUT FOR MY HELP DURING SOME PROBLEM, THE PROBLEM GETS SOLVED, THE ONE WHO CALLS OUT MY NAME IN ANY HARDSHIP, THAT HARDSHIP; GETS DISMISSED, THE ONE WHO USED ME AS A SOURCE TO ASK ALLAH FOR SOME NEED, IT WILL BE FUFILLED. THE PERSON WHO PRAYES TWO RAK’AT OF NAFL AND IN EACH RAK’AT AFTER SURAH FATIHA RECITIES SURAH IKHLAS ELEVEN TIMES, AFTER SAYING SALAAM i.e AFTER FINISHING THE PRAYER, SENDS DUROOD-O-SALAAM ON THE KING OF MADEENAH AND THEN WALKS A DISTANCE OF ELEVEN STEPS TOWARDS BAGHDAD SHAREEF AND CALLS OUT MY NAME AND PRESENTS HIS NEED, ALLAH WILLING, THAT NEED WILL BE FULFILLED’.

“Why should I go from door to door when I have a mentor like You. I received every thing from you ‘O, Ghous-e-Azam Dastagir”.

 

 

 

About Gous Pak

Sheikh Abdul Qadir Jelani was a noted Hanbali preacher, Sufi sheikh and the eponymous founder of the Qadiri Sufi order (selsela). He was born in Ramadan AH 470 (about AD 1077) in the Persian province of Gilan (Iran) south of the Caspian sea. His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Gauth al Azam (the “Supreme Helper” or the “Mightiest Succor”). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism.

Parents and Early Life
Abdul Qadir Jilani was a Sufi master and Syed (descendant of the Prophet Muhammad) from both his father and mother. His father Abu Saleh Jangidost, was an illustrious and God-fearing man. Once while engrossed in meditation by the bank of a river he saw an apple floating down the river. He picked it up and ate it. It struck to him that he ate the apple without paying for it so he set out in search of the owner, on the bank of the river and at last reached the owner of the apple orchard “Abdullah Somai” whom he requested to tell him the price of the apple, Abdullah Somai replied that it was an expensive thing. Syed Abu Saleh replied that he had not much by way of worldly material but he, could serve him for compensation. Abdullah Somai then asked him to work for a year in the orchard. In course of time the duration was extended several times. In the end Abdullah Somai admitted that he had served him in excess of the price and desired to reward him. Abu Saleh hesitated in accepting it but when Abdullah Somai persisted, he relented. He said he had a daughter, blind of eyes, handicapped of hands and feet and wanted to give her in marriage to him. In this way Abu Saleh was married to Abdullah Somai’s daughter, Syeda Fatimah. To his astonishment found her wondrously beautiful and wholesome. He complained to his father-in-law that he found her exactly the opposite to what he had described her. Abdullah Somai insisted on the truthfulness of his statement. She was blind because she had not seen any Ghair Mehram (a man who could marry her). She was mute because she had not uttered a word repugnant to the Shariah (Islamic law). She was deaf because she had not heard anything inconsistent with the Shariah. She was handicapped of hand and feet because she had never moved in the direction of evil.

Abdul Qadir Jilani’s father died soon after and the young orphan was reared up by his mother and his grandfather, Abdullah Somai.

Adult life
At the age of 18 he went to Baghdad on AH 488 (1095 AD), where he pursued the study of Hanbalite law under several teachers. His mother sewed 40 gold coins in his quilt so that he might spend them when needed. The dacoits struck the caravan on the way, and looted all the travelers of their belongings. They asked him what he had. He replied that he had 40 gold coins. The dacoits took his reply for a joke and took him to their chief, who asked him the same question and he again replied that he had 40 gold coins. He demanded him to show, upon whom he tore away, the quilt and produced the gold coins. He was surprised and asked him why he had given the hidden gold coins when he could have kept them hidden. Young Abdul Qadir Jilani replied that he was travelling to Baghdad to receive education and his mother had instructed him to speak the truth. This left a deep effect on the chief of the dacoits and he gave up looting.

Abdul Qadir received lessons on Islamic Jurisprudence from Abu Said Ali al-Mukharrimi, Hadith from Abu-Bakra-bin-Muzaffar, and commentary (tafseer) from the renowned commentator, Abu Muhammad Jafar.

In Sufism, his spiritual instructor was Shaikh Abu’l-Khair Hammad. From him, he received his basic training, and with his help he set out on the spiritual journey. Abu Shuja’ was also a disciple of Shaikh Hammad, once he said: “Shaikh Abdul Qadir was in the company of Shaikh Hammad, so he came and sat in front of him, observing the best of good manners, until he stood up and took his leave. I heard Shaikh Hammad say, as soon as Shaikh Abdul Qadir had left: ‘This non-Arab has a foot that will be raised, when the proper time comes, and placed upon the necks of the saints of that time. He will surely be commanded to say: This foot of mine is upon the neck of every saint of Allah. He will surely say it, and the necks of all the saints of his age will surely be bent at his disposal.'” Hazrat Junayd Baghdadi (died AD 910), who died about 167 years before the birth of Shaikh Abdul Qadir Jilani, predicted about him on one occasion, when he was performing meditation & during that he said: “His foot will be over all Saints’ necks.” After finishing meditation, his disciples asked him about his words, he replied: “One Sufi would be born in the future, who would be greater than all saints.” Thus, Shaikh Hammad proved the words of Hazrat Junayd as right. The historians says that, later Shaikh Abdul Qadir Jilani also repeated the same words on many occasion by himself.

Spiritual Lineage, Shajra Mubarik
Prophet Muhammad (SW)
The Caliph Ali ibn Abi Talib
Sheikh Hasan Basri
Sheikh Habib Ajami
Sheikh Dawood Taiee
Sheikh Ma’ruf Karkhi
Sheikh Sari Saqati
Sheikh Junayd al-Baghdadi
Sheikh Abu Bakr Shibli
Sheikh Abdul Aziz al-Tam?m?
Sheikh Abu al-Fadl Abu al-Wahid al-Tam?m?
Sheikh Abu al-Farah Tartusi
Sheikh Abu al-Hasan Hakari
Sheikh Abu Sa’id al-Mubarak Mukharrami
Sheikh Abdul Qadir Jilani

Popular Sufi Sheikh
After completion of education, Hazrat Abdul Qadir Jilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse.[2] He was over fifty years old by the time he returned to Baghdad, in AH 521 (AD 1127), and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. Not only Muslims, but also Jews and Christians, not only caliphs and viziers but also farmers, merchants and traders allegedly altered their lives in response to Abdul Qadir’s perorations.[3] He moved into the school belonging to his old teacher al-Mukharrimii, there he engaged himself in teaching. Soon he became popular with his pupils. In the morning he taught hadith and tafseer, and in the afternoon held discourse on mysticism and the virtues of the Qur’an. The number of students increased so much that the seminary could no more contain them. He, therefore, decided to extend the premises of the seminary. The students and the people willingly came forward with their wholehearted contributions. The campus buildings were ready in AH 528 and thereafter it came to be known as Madarsai-e-Qadriya.

Hazrat Abdul Qadir Jilani was a Non-Arab (ajami), so he wasn’t fluent in Arabic and was having some difficulties because of it. Once The Prophet Muhammad came to him in a dream, before the time of the midday prayer (Zuhr), and he said to him: “O my dear son, why do you not speak out?” He replied: “O dear father, I am a Non-Arab man. How can I speak fluently in the classical Arabic language of Baghdad?” Holy Prophet said: “Just open your mouth!” He opened his mouth, and The Holy Prophet put his saliva seven times in his mouth. A few moments later, Hazrat Ali ibn Abi Talib also came & did the same to him six times. And from that time, Hazrat Abdul Qadir Jilani spoke classical Arabic language with fluency, his memory increased and he felt some great positive spiritual changes in him.

Once some one asked Shaikh Abdul Qadir Jilani about Mansur Al-Hallaj, he replied: “His claim extended too far, so the scissors of the Sacred Law (Shari’a) were empowered to clip it.”

He busied himself for forty years in the service of the Islam from AH 521 to 561. During this period hundreds embraced Islam because of him and organized several teams to go abroad for the purpose. He arrived in Indian sub-continent in AD 1128, and stayed at Multan (Pakistan). He died in AH 561 (AD 1166) at the age of 91 years, and was buried in Baghdad.

 

The Gold Frame arround the Holy Grave of Syedna Ghausa Azam inside the Shrine at Bab-ush-Shaikh, Baghdad, Iraq. The Khalifa Faqir Muhammad Afghani is sitted behind the Holy Grave. He passed away in probably 1985.

THE KING OF JINNS
Bushair bin Mahfooz states that once my daughter, Fatima, all of a sudden vanished from the roof of my house. I got worried and want to the blessed presence of Sayyed-e-na Ghouse-e-Pak and requested for help. He told me to go to Karkh, and during the night sit in a deserted place forming a fort (Hisar) around myself. Over there think about em and say:” Bismillah” During the darkness of night groups of Jinns will pass by you, their faces will be very strange, do not get scared by looking at them, at the time of sahari the KING OF JINNS will come to you and will ask you about your requirement. Tell him, “Sheikh Abdul Qadir Jilani has sent me from Baghdad (my requirement is that) you search my daughter.”

Hence, I went to the ruins of KARKH and followed the instructions of Huzoor Ghous-e-Azam. During the silence of night, horrifying Jinns kept on passing outside my hisar. The faces of the Jinns were so horrifying that I could not look at them. At the time of sahari, the KING OF JINNS came on a horse back, there were Jinns surrounding him. He asked my demand from outside the hisar. I told him that Huzoor Ghous-e-Azam has sent me to you. As soon as he beard this, he got down the horse and sat on the ground. The other Jinns too sat outside the hisar.

I narrated the incident of the disappearance of my daughter. He announced amongst all the Jinns, “Who has taken the girl?” Within moments the Jinns caught a Chinese Jinn and presented him as the culprit. The King of the Jinns asked him why did you pick the girl up from the city of the Highest Cadre in Spiritual Pivot (Qutub) of the time? He said, while shivering, Your Highness! After looking at her I fell in love with her. The King ordered the Chinese Jinn to be beheaded and returned my wonderful daughter to me. I thanked the King of the Jinns and said, as Allah will! You are an ardent lover of Sayyed-e-na Ghouse-e-Pak. He then replied, I SWEAR UPON ALLAH WHEN HUZOOR GHOUS-E-PAK LOOKS TOWARDS US, ALL THE JINNS START TREMBLING. WHEN ALL NOMINATES AS QUTUB OF TIME THEN ALL THE JINNS AND HUMANS ARE ORDERED TO FOLLOW HIM. (Bahjaa-tul-Asraar)

“All the Jinns start trembling (with fear) on hearing your name. Your Have that majestic awe ‘O, Ghous-e-Azam Dastgir”.

 

Urs Sharif is on:  11th Rabi’ al-thani/ Rabi ul Akhir

Hazrat Khwaja Fakhruddin Chishty (R.A.) – Sarwar Sharif -Ajmer ,India

 

 

 

 

Hazrat Khwaja Fakhruddin (R.A.) Sarwar Sharif: was the eldest son of Khwaja Sahib (R.A.) who earned his livelihood by farming in Mandal town. He was a great saint and a scholar as well.

After twenty years of Khwaja Sahib. (R.A.) death he died 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 Sanbar Sharif. Every year on 13 and 14 Rajab Urs is organised.

To Reach Sarwar Sherif You can take a ST bus from Ajmer Bus Stand which is 15 minutes away from the Dargah. or you can hire a Sumo. There is regular Bus after every half an hour from Ajmer to Sarwar. It take around two hous to reach Sarwar.

 

After twenty years of Khwaja Sahib. (R.A.) death he died 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 Sanbar Sharif. Every year on 13 and 14 Rajab Urs is organised.

There is regular Bus after every half an hour from Ajmer to Sarwar. It takes approx two hous to reach Sarwar. There is plenty of private hire vehicles available with driver from Ajmer sharif

Shrine of Hazrat khwaja Fakhruddin Chishty (R.A.) Sarwar Sharif
Shrine of Hazrat khwaja Fakhruddin Chishty (R.A.) Sarwar Sharif

Contact:

Contact: Haji Peer Syed  Farough Ahmed Chishty Niazi

Gaddi Nashin & Chief Moallim of Dargah Sharif

Tel: 0091 982 917 2652 or 0091 982 8888199 (Whatapp )

email : [email protected]

website: www.ajmergharibnawaz.com

Passing reward to others , living or deceased (Esaal-E-Sawwab)

 

Consistency-Islamic-Quotes-About-Good-Deeds-

There is nothing wrong with passing the reward of good deeds to family, friends whether they are dead or alive and it is hoped in the Mercy of Allah (SWT) that they will Insha’Allah be benefitted.


Three specific scenarios which benefit:

Rasul-ullah (Sallaho Alaihe Wassallam) has specifically spoken about three specific scenarios by which the dead can benefit after their death.

حدثنا يحيى بن أيوب وقتيبة يعني ابن سعيد وابن حجر قالوا حدثنا إسمعيل هو ابن جعفر عن العلاء عن أبيه عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة إلا من صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

Sayyidina Abu Huraira (RA) reported Allah’s Messenger (Sallaho Alaihe Wassallam) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). [Muslim]

Donating a garden in charity to the mother:

حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ أَنَّ ابْنَ جُرَيْجٍ أَخْبَرَهُمْ قَالَ أَخْبَرَنِي يَعْلَى أَنَّهُ سَمِعَ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ يَقُولُ أَنْبَأَنَا ابْنُ عَبَّاسٍ أَنَّ سَعْدَ بْنَ عُبَادَةَ رَضِيَ اللَّهُ عَنْهُمْ أَخَا بَنِي سَاعِدَةَ تُوُفِّيَتْ أُمُّهُ وَهُوَ غَائِبٌ عَنْهَا فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أُمِّي تُوُفِّيَتْ وَأَنَا غَائِبٌ عَنْهَا فَهَلْ يَنْفَعُهَا شَيْءٌ إِنْ تَصَدَّقْتُ بِهِ عَنْهَا قَالَ نَعَمْ قَالَ فَإِنِّي أُشْهِدُكَ أَنَّ حَائِطِيَ الْمِخْرَافَ صَدَقَةٌ عَلَيْهَا

Sayyidina Ibn ‘Abbas (RA) narrated that mother of Sad bin ‘Ubada (RA) died in his absence. He (RA) said, “O Allah’s Apostle (Sallaho Alaihe Wassallam)! My mother died in my absence; will it be of any benefit for her if I give Sadaqa on her behalf?” The Prophet (Sallaho Alaihe Wassallam) said, “Yes,” Sad said, “I make you a witness that I gave my garden called Al Makhraf in charity on her behalf.” [Bukhari]

Charity by children relieves the burden of sin of parents:

The earth is forbidden from decomposing the bodies of the prophets of Allah (AS).

حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ وَقُتَيْبَةُ بْنُ سَعِيدٍ وَعَلِيُّ بْنُ حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَعِيلُ وَهُوَ ابْنُ جَعْفَرٍ عَنْ الْعَلَاءِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَبِي مَاتَ وَتَرَكَ مَالًا وَلَمْ يُوصِ فَهَلْ يُكَفِّرُ عَنْهُ أَنْ أَتَصَدَّقَ عَنْهُ قَالَ نَعَمْ

Sayyidina Abu Huraira (RA) reported that a person said to Allah’s Apostle (Sallaho Alaihe Wassallam): My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sin if I give sadaqa on his behalf? He Allah’s Apostle (Sallaho Alaihe Wassallam) said: Yes.[Muslim]{jb_purplebox}

Performing Hajj on behalf of old Father :

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ ابْنِ شِهَابٍ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ أَنَّهُ قَالَ كَانَ الْفَضْلُ بْنُ عَبَّاسٍ رَدِيفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجَاءَتْهُ امْرَأَةٌ مِنْ خَثْعَمَ تَسْتَفْتِيهِ فَجَعَلَ الْفَضْلُ يَنْظُرُ إِلَيْهَا وَتَنْظُرُ إِلَيْهِ فَجَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصْرِفُ وَجْهَ الْفَضْلِ إِلَى الشِّقِّ الْآخَرِ قَالَتْ يَا رَسُولَ اللَّهِ إِنَّ فَرِيضَةَ اللَّهِ عَلَى عِبَادِهِ فِي الْحَجِّ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لَا يَسْتَطِيعُ أَنْ يَثْبُتَ عَلَى الرَّاحِلَةِ أَفَأَحُجُّ عَنْهُ قَالَ نَعَمْ وَذَلِكَ فِي حَجَّةِ الْوَدَاعِ

{jb_purplebox}Sayyidina Abdullah bin Abbas (RA) narrated that Al-Fadl (his brother) was riding behind Allah’s Apostle (Sallaho Alaihe Wassallam) and a woman from the tribe of Khath’am came and Al-Fadl started looking at her and she started looking at him. The Prophet (Sallaho Alaihe Wassallam) turned Al-Fadl’s face to the other side. The woman said, “O Allah’s Apostle (Sallaho Alaihe Wassallam)! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?” The Prophet (Sallaho Alaihe Wassallam) replied, “Yes, you may.” That happened during the Hajj-al-Wida (of the Prophet ). [Muslim]

Reward of all beneficial and good deeds:

From the cross-section of Ahadeeth of Rasul-ullah (Sallaho Alaihe Wassallam) Scholars have concluded that there is no restriction on the nature, type and number of optional good deeds which can be performed with the intention of passing the reward to other Muslims and the reward of the doer is not diminished in the least. There is no restriction because no specific restriction has been placed by Allah (SWT) or by Rasul-ullah (Sallaho Alaihe Wassallam).

Esaal-E-Swaab- The Proof

Beginning with the name of Allah – in the name of – the Most Gracious, the Most Merciful.

(Esaal-e-Swaab)   Conveying Rewards to the Deceased

   At the outset please know, that in Islam, death is not perceived as an end of life. It is just the end of the worldly existence as we witness it, and the beginning of a new existence, in which the soul experiences a new world called “Barzakh.” The soul may experience this new life with or without its original body, according to its own rank allotted to it by Allah the Almighty, the Supreme. There are too many proofs from the Holy Qur’an and Hadeeth (Holy Prophet’s Traditions) regarding the above, and warrant an extensive article on the same. But that is not the question here.

The question that some people ask is that if a person is dead, can we increase its status or decrease its torment by conveying rewards of OUR deeds

It is the consensus of the Sahaba, the earlier Ulema, and the latter ones that the above is (a) Effective and that (b) it is certainly permissible, in fact meritorious, to do so.

If one wants to convey the reward of one’s recital of Holy Qur’an, charity, Nafil Salaat (Non Obligatory), fasts and good deeds, Hajj, Umrah etc., then one should convey it to the virtuous soul of our beloved Holy Prophet (peace and blessings be upon him), one’s relatives, and all the Muslim men and women. All of them will receive the same reward without any deduction; the one who has carried this out will also receive the same reward without any loss. It is also valid to convey the reward to the living persons. (Fatawa Shami).

 

  1. All the Ulama-e-Haq and the Buzrugaan-e-Deen hold the belief that to send Esaal-e- Sawaab to the souls of the deceased is permissible.
  2. It is permissible for a Muslim to send the Sawaab of his deeds, such a Salaah, Saum, Zakaah, Hajj, Sadaqa, etc. to others. (Hidaya)
  3. If a person kept Fast, performed his or her Salaah, or gave Sadaqa and then sent this Sawaab to another person, either living or deceased, then to do so is permissible, and that Sawaab reaches the said person. (Bahrur Raa’iq)
  4. Hazrat Anas (radi Allahu anhu) asked the Prophet (sallal laahu alaihi wasallam): “If we send Sawaab to the deceased, give Sadaqa and Khayraat and ask Du’a for them, does this reach them?” The Prophet (sallal laahu alaihi wasallam) said: “Verily it reaches them. Read Salaah for them as you read for yourself and fast for them as you fast for yourself. In other words, make Esaal-e-Sawaab of Salaah and Saum for them.” The meaning of this Hadith Shareef is that we should send the Sawaab of our actions to the deceased, since in reality one cannot perform Salaah and keep fast for another person or on his behalf, but we can send the Sawaab of our actions to them.
  5. Hazrat Abdullah ibn Abbas (radi Allahu anhu) has stated: “On the Days of Eid, the 10th of Muharram, the first Friday of Rajab, on Shabbe Baraat, and on Thursday nights, the souls of the deceased are left free to go to their homes, wherein they go and ask for Sadaqa and Khayraat. If they do not receive any Du’a or Fateha, then they return to their graves saddened and disappointed and they say, ‘O Allah! They have deprived us, You deprive them'”.
  6. The Prophet (sallal laahu alaihi wasallam) as said: “When a person passes away and the family of the deceased gives Sadaqa, Khayraat and makes Du’a for him, then Sayyiduna Jibraeel (alaihis salaam) takes it to them in their graves on a tray that is beautifully decorated. When they receive this, they become so pleased as if someone in the world becomes pleased on receiving a gift, and his neighbour who has not received any Sawaab becomes sad”.
  7. Hazrat Sa’ad ibn Ubaadah (radi Allahu anhu) once came to the Prophet(sallal laahu alaihi wasallam) and said: “Ya Rasoolallah (sallal laahu alaihi wasallam)! My mother has passed away. What can I do for Esaale Sawaab?”The Prophet (sallal laahu alaihi wasallam) said: “Prepare a well for water”.When the well was prepared, Rasoolullah (sallal laahu alaihi wasallam) went close to the well and made Du’a: “This is for the Esaale Sawaab for the mother of Saad”. While making this Du’a, he raised his hands high, and after Du’a, he turned his hands over his blessed face.
  8. For those who object to Fateha and Du’a, the following is for their perusal:-
    1. It is allowed to make Du’a in front of the Niyaz (offering), as this is what the Prophet (sallal laahu alaihi wasallam) did by coming close to the well to make Du’a.
    2. It is allowed to lift up the hands for Du’a and to end the Du’a by turning the hands over the face.
    3. It is preferable to call a pious person to make the Du’a.
    4. To make Fathia on Niyaz is allowed. If it were not, then the Prophet(sallal laahu alaihi wasallam) would not have made Du’a near the water, but would have said that the intention was sufficient.
    5. For the person to obtain the Sawaab, it is not necessary to feed the Niyaz first, but Du’a can be made before this since the Prophet (sallal laahu alaihi wasallam) made Du’a even before any person drank out of the well.
  9. Whosoever makes Khatam of the Holy Quran and then makes Du’a, 4 000 Angels say Aameen on his Du’a. They then continue making Du’a for him and they continue asking blessings for him until the morning or afternoon.(Tafseer Roohul Bayaan)
  10. At the time of Khatam Shareef, there is a flow of mercy and to make Du’a after completing the Quran is Mustahab.
  11. When Hazrat Anas (radi Allahu anhu) used to complete the Holy Quran, then he would call all his family and friends and make Du’a. (Jila’ul Afhaam)
  12. When making Fathia, one should follow the procedure of the pious Saints. When making the Fateha, send the Sawaab to the Prophet (sallal laahu alaihi wasallam), the pious servants, the Companions, and then through their blessing, ask for it to be sent to the soul of the deceased. This is the prescribed method, and this is the method that the Ahle Sunnah has always followed.
  13. By making Esaal-e -Sawaab, it gives comfort to the deceased, pleases them, saves them from the torment of the grave, elevates their status and causes benefit to the sender as well as the receiver.

Esaal-e-Swaab

Esal-e-Sawab

Translation:

Beginning with the name of Allah – in the name of – the Most Gracious, the Most Merciful.

It is learned from Hz.Abdullah bin Abbas (R.A) that Prophet Mohammed ( Peace be upon them) stated that a person in the Grave is in similar in state to the person who is drowning in the sea and crying for help.

This  person in the grave awaits in the grave for someone like his parents or brothers, sisters or friends  to send blessed prayers (Fathia ), Prayers of Forgiveness or Contibute to Chariable & noble causes to Humanity on behalf of him/her so they gains blessings (Essal-e-Sawaab) in the grave.

The people in the world , When they pray for the deceased, Allah send’s great supreme blessings and forgiveness to the deceased individual(s). The blessings amount to size of mountains.

When the deceased individual  receives these prayers he/she becomes more affectionate to the person(s) praying for them  than the world he left. The  Deceased becomes grateful, Happier, Joyful since he was remembered, thought of,  in time of need.

Therefore,  for the deceased the best gift from the Worldly people is to send them Prayers of Forgiveness.

Please when doing Esaal-e-Sawwab ( Coveying prayers to the Deceased) Mention specific individual(s) in your prayers but also importantly do not forget the whole of mankind! This way more people get the blessings. These blessings are not divided up . Each individual receives the same out as the first.

It is very important you pray for the whole mankind since their are people that have deceased and have no-one to pray for them for one reason or another.