Hazrat Khawaja Moeen-ud-Din Chishti Rahmatullah Alyhe was born on Saturday, the 14th Rajab-al-Marajab 530 A.H (18 April, 1136 A.D) at Sanjar near Kharasan city. His ancestral pedigree joins that of Syedna Hazrat Imam Hussain Alyhe Salam with the thirteenth ancestor. His father’s name was Hazrat Khawaja Ghiasuddin bin Hazrat Khawaja Kamaluddin bin Khawaja Ahmad Hussain bin Khawaja Najmuddin bin Khawaja Abdul Aziz bin Khawaja Ibrahim bin Khawaja Idrees bin Imam Musa Kazim bin Imam Jafer bin Imam Muhammad Baqir bin Imam Ali Zain-ul-Abidin bin Hazrat Imam Hussain Alyhe Salam bin Hazrat Ali Razi Allah Ta’ala Unho bin Abi Talib.

At the time of his father’s demise, Khawaja Sahib was hardly fifteen years old. He inherited from his father an orchard and a windmill, which served as a source of earning for Khawaja Sahib. He used to ponder for hours together over the ugly scenes of the ghastly massacre in Khorasan, which he had been witnessing with great pain for several years ever since his younger days. With these tragic impressions his interest in worldly life and pleasures was diminishing fast. In worldly he was very much worried and longed to be away from such a mad world if he could manage to see a way out.

One day (556 A.D) he came across a Majzoob (a divine person constantly engrossed in communion with God) in the person of one Sheikh Ibrahim Qandozi who happened to come to his orchard. The young Hazrat Khawaja Moeen-ud-Din Chishti Rahmatullah Alyhe was watering plants at that time. Immediately, he saw the dervish. He welcomed him enthusiastically and made him sit down under a shady tree. He then brought a bunch of fresh grapes and requested the holy man to eat it. The request was complied with. The dervish seemed to admire the manners and this gesture of the young Khawaja Sahib’s hospitality. He, at once, perceived by his intuitive powers that his host was inwardly worried and upset, had a spark of divine love in his heart and was an ardent seeker of truth. Overwhelmed by this understanding, the dervish brought out a bit of ‘Khul” (the substance left after the oil was extracted from the sesame seed or Til-some historians say it was a piece of bread) from his wallet and after chewing it put it into the month of Khawaja Sahib. No sooner had he eaten it, the veil of all worldly imagination was lifted from his mind and he found himself in quite a strange world radiating with ‘divine manifestation’. When Khawaja Sahib recovered from this extraordinary experience, he found that Sheikh Ibrahim Qandozi had gone. This strange spiritual experience, which laid the foundation of Khawaja Sahib’s divine career, would look like a queer fable from the Arabian Nights to the present world engrossed in materialism. But it is neither a fable nor a dream. Such miracles are amply supported by the old religious books or scriptures of nearly all the leading and recognized religions of the world all of which are based on spiritualism. The people of the running century, in which materialism overwhelmingly dominates spiritualism, may ridicule and refuse to believe in such superhuman feats and may naturally demand some substantial logical or scientific proofs to support them. But such doubts can be easily dispelled by a minute study of their own respective religious scriptures. This science is neither taught in our modern universities nor can it be analyzed in our scientific laboratories. It is the knowledge from God that comes to His ‘beloved’ devotees only.

The immediate inspiration of the miraculous experience with Sheikh Qandozi was that Khawaja Moeen-ud-Din renounced the world. He lost no time in selling away his orchard and the windmill along with all his other worldly belongings and he distributed every pie of the sale proceeds among the poor and the needy. He then cut off all his ties with his dear and near ones, bade them a last goodbye and left ‘Neshapur’ for Bokhara, which was the seat of learning in those days in search of religious knowledge and moral education.

A handsome youth who had renounced the world in his early teens was seen walking all alone on the Neshapur-Bokhara highway amidst jungle and animal life, without a friend, without a penny in his pocket, resolutely determined to seek the truth. His discontentment had suddenly changed into a perfect contentment immediately after a divine vision received through the help of a great ‘Majzoob’. He seemed to be very happy with his apparently gloomy lot. At this stage, however, he did not know that one day he would be one of the greatest holy saints and ‘Mujaheds’ of his day in the history of Islam who would turn the tables of the evil world and apply the balm of solace and salvation to the wounds of the afflicted humanity and would redeem the sufferings of the oppressed.

Nothing is recorded by historians about Khawaja Sahib’s primary education but considering his noble heritage, it is safe to presume that he must have received at least his early Quranic lessons at home. One historian reports that he had learnt the Holy Quran by heart at the age of 7. While in Bokhara, Khawaja Sahib received his education in all the oriental sciences and literature from many learned ‘Ulma’ of the day, prominent of whom was Moulana Hissamuddin Bokhari from whom he received his ‘jubba’ (cloak) and ‘Dastaar-e-Fazilat’ (turban of learning) the two highest diplomas or ‘robes of learning’ of that time.

Having completed his education in Bokhara, Khawaja Sahib went to Samarqand which was also a great seat of learning in those days. There too he attended many leading institutions to perfect his knowledge in theology, philosophy and grammar between 1150 and 1160 A.D or 552 A.H.

After equipping himself with all the best available education (moral and religious), Khawaja Sahib diverted his attention to the spiritual side of his training. He now needed a ‘spiritual preceptor’ and decided to leave Samarqand in quest of the country towards Baghdad. On this journey he came to the town of Harwan or Haroon where one of the greatest Sufi dervishes of his time Khawaja Usman Harooni lived (Born in 510 A.H died in 617 A.H and buried at Mecca). This saint had a resounding fame, which attracted scores of persons from far and wide for their spiritual enlightenment and religious and moral training under him. One day Khawaja Sahib decided to present himself before this great saint. When he approached the saint he pleaded: “Sir, may I request you to enlist me as one of your humble and devoted ‘mureeds’ (disciples)”? Hazrat Khawaja Usman at once perceived by his intuitive powers that Khawaja Moeen-ud-Din was the fittest candidate to join the circle of his disciples and granted his request without hesitation.

Khawaja Moeen-ud-Din Rahmatullah Alyhe says, in his own words about his spiritual initiation: “I had the honour of appearing before Khawaja Usman when many other spiritual luminaries were also present. Khawaja Usman asked me to offer two ‘rakaats’ of Namaz (prayers). I did it. He told me to repeat Darud Sharif (Praise and blessings for the Holy Prophet Sallalaho Alyhe Wasalam and his family) 21 times and to say ‘Subhan Allah’ (God be praised) 60 times. I did it. After that he stood up, took my hand in his own and looked towards the heaven saying: “Let me present you to God”. After that he cut off my hair with a scissors and then put a special Tarki cap (Kolah Chahaar Tarki) on my head and asked me to sit down. He then asked me to repeat Surah Ikhlas (a Quranic verse) one thousand times. I did it, He then said, ‘among our followers there is only one day and one night’s Mujaheda (probation); hence go and do it today’. Accordingly I spent one day and one night in prayers and reappeared before him. He asked me to sit down and repeat ‘Surah Ikhlas’ again one thousand times. I did so. “Look towards the heaven”, he then asked me. When I raised my eyes towards the heaven he enquired, “how far do you see”? I said, upto Arsh-e-Moalla (Zenith). He then asked me, “look below”. I said I could see upto Tahtus-Sara (abyss). He then asked me to sit down and repeat ‘Sura Ikhlas’ one thousand times and I did it. He then asked me “ look towards the heaven”. When I did so, he enquired, “how far do you see now”. I said upto Hijaab-e-Azmat (dazzling glory of God). He then asked me, “close your eyes”. I did so. After a moment, he told me, “Open your eyes”. I did so. Then he showed me his two fingers and enquired, “What do you see through them”? I said, “I see 18000 Aalm” (worlds). When he heard this he said, “Now your work is over”. Then he looked towards a brick lying nearby and asked me to pick it up. When I did so, I found some dinars (gold coins) under it. He asked me to go and distribute them among the poor and the needy, which I did. I was then instructed to remain with him for some time.”

Khawaja Moeen-ud-Din Rahmatullah Alyhe says that he was taken to Kaaba in 562 A.H from Baghdad by Khawaja Usman Harooni where the latter prayed for his disciple’s success and salvation. His prayer was answered by a ‘Nida’ (voice) declaring: “O’ Usman, we have accepted Moeen-ud-Din as one of our beloved devotees”. Khawaja Usman then took Khawaja Moeen-ud-Din to Madina and asked him to offer his homage and salutations at the shrine of the Holy Prophet Sallalaho Alyhe Wasalam. Khawaja Moeen-ud-Din Rahmatullah Alyhe says: “I did so and heard a ‘Nida’ (voice) in response declaring: “Wa-alaikum-us-Salam Ya Qutbul Mashaikh-e-bahr-o-bar’ (Peace be on you also O’ spiritual leader of all the saints on earth). Upon this Khawaja Usman informed his disciple that he had now reached the stage of perfection as a dervish.

During this tour (583-585 A.H), Khawaja Moeen-ud-Din visited several other places including Makkah, performed Hajj and offered incessant prayers for sometime there. One day he heard a ‘Nida’ declaring, “O’ Moeen-ud-Din, we are pleased with you; you may ask anything you like”. Khawaja Sahib replied, “O’ Almighty God, I only pray for the grace of Your pardon of Moeen_ud-Din’s ‘Silsila’ of Mureeds (disciples). The Nida answered, “O’ Moeen-ud-din, you are Our beloved devotee; We shall pardon your Mureeds and also others who would join your ‘Silsila’ up to the Day of Reckoning.”

Khawaja Moeen-ud-Din Rahmatullah Alyhe then went to Madina. There also he remained in devotion for a long time. One night he had a ‘Basharat’ (Prophetic dream) from the Holy Prophet Sallalaho Alyhe Wasalam who said, “O’ Moeen-ud-Din, you are the promoter of our religion. We give India under your charge where darkness prevails. Go to Ajmer for with your presence, the darkness shall disappear and Islam shall shine. Allah will help you”. Khawaja Moeen-ud-Din Rahmatullah Alyhe was much pleased at this ‘Basharat’ but wondered about the geographical situation of Ajmar. In another spiritual communion with the Holy Prophet Sallalaho Alyhe Wasalam, he was however shown a map with the exact position of Ajmer with its surrounding hills and the fort.

Resuming his journey, Khawaja Sahib visited Khirqan and Sheikh Abul Hassan Khirqani and then Astrabad where he met Sheikh Nasiruddin Astrabadi. He then left for ‘Heraat’ where he stayed at the tomb of Hazrat Abdullah Ansari for some time. When his reputation attracted a large number of people of ‘Heraat’ he moved on to Sabzawar in Afghanistan. The governor of this place was a very cruel and haughty ruler. He being Baatani did not respect the first 3 caliphs of Islam. He had no regard for Sufi dervishes and holy personalities. He owned a fine garden in the suburbs of the town. Khawaja Moeen-ud-Din Rahmatullah Alyhe was tired, so he went into the garden for a little rest and, after having a bath in ‘hauz’ (a small reservoir of water) engaged himself in the study of the Holy Quran.

The news of the expected arrival of Yadgar Mohammad perturbed the attendant of Khawaja Sahib. The attendant approached his master and informed, “Sir, the owner of this garden is coming. I think, we should move out lest he should insult your honour for trespassing in his garden”. Khawaja Moeen-ud-Din Rahmatullah Alyhe merely smiled and said, “If you are so afraid, you may go and sit under that tree and watch the scene of Allah’s wonder”. Immediately after this, Yadgar’s servants appeared on the scene and started sweeping and carpeting the place for their master’s reception. Due to the extraordinary saintly dignity and awe of Khawaja Sahib, they could not, however, dare ask him to get out. In the meantime Yadgar Mohammad arrived at the scene with his retinue.

When he saw Khawaja Moeen-ud-Din Rahmatullah Alyhe there, he got wild and vehemently said to his servants, “Why did you allow this ‘Fakir’ here and why did you not turn him out of my garden”? On hearing this, Khawaja Sahib simply raised his eyes (from the Holy Quran which he was reciting) towards Yadgar and the next moment the proud and haughty governor shivered like a cane and fell down unconscious on the ground. His servants and retinue were thunder struck by this incident and begged Khawaja Sahib to forgive their master. Upon this, Khawaja Sahib asked his attendant to get some water from the ‘Hauz’ and sprinkle the same on Yadgar’s face. The next moment he regained consciousness and knelt down at the feet of the saint apologetically. Khawaja Sahib then delivered a brief piece of advice to him and his people who repented shamefully for their past sins and wrong convictions. Yadgar Mohammad offered prayers in lieu of his ‘tauba’ (repentance) and pledged strict abstinence for future. He wanted to give all his vast wealth to Khawaja Sahib, but it was contemptuously refused. He was, however, advised to distribute it among the poor and the needy, which he did promptly. He divorced his many wives, freed all his slaves and renouncing the world, became one of the ardent devotees of Khawaja Sahib.

From Balakh, Khawaja Sahib is reported to have gone to Ghauris when none could have dared enter that city due to terrible turmoil and disturbances upon the fall of Sultan Mahmood’s power and the rise of that of the Ghawris. In Ghazni he met Hazrat Shamsul-Aarifin Sheikh Abdul Waahid and stayed with him for some time and applied his healing balm of spiritualism to the wounds of the afflicted which was the supreme need of the hour.

It was in the year of grace, 587 A.H or 1191 A.D that Khawaja Sahib entered India and proceeded to Delhi via Fort Shaadman, Multan, Lahore and Samana (a town of the old Patiala state). At Lahore he stayed for 40 days at the shrine of Data Gunj Buksh Ali Hajvari Rahmatullah Alyhe , a great saint. While leaving Lahore, Khawaja Sahib offered the following Persian couplet in appreciation of this saint: “Ganj Bakhsh Faiz-e-Alam Mazhar-e-noor-e-Khuda Naaqisan ra pir-e-kamil kaamilaan raa rahnuma.” (Gunj Buksh is a radiant ray of Divinity and a bestower of the treasure of divine knowledge for the salvation of mankind. To the unworthy he is a supreme guide or ‘murshid’ but to the supreme guides or ‘murshids’ he is a superlative guide like the captain of a ship).

A great political event coincided with the journey of Khawaja Sahib from Lahore to Delhi. On the decline of Sultan Mahmood’s reign in Ghazni, Shahabuddin Ghouri and his brother assumed power and captured Lahore. Later he suffered a crushing defeat at the hands of Raja Prittviraj of Ajmer. Despite all natural prejudice against the Muslims, Khawaja Sahib continued his journey courageously towards Delhi. Nothing could prevent him from preaching. Rather his sermon killed all the prejudice against his religion and an ever-increasing number of people embraced Islam unhesitatingly. When sufficient seed of Islamic faith was scattered on the soil of Delhi, Khawaja Sahib deputed Khawaja Qutbuddin Bakhtiyar Kaki (his beloved Khalifa) to carry on the good work there and himself proceeded to Ajmer.

According to the authentic historical sources it is evident that a small batch of the followers (40 in number) had escorted khawaja Sahib on his Indian mission. One of them was certainly Hazrat Khawaja Syed Fakhruddin Ahmad Gardezi also known as Moulana Ahmad. When Khawaja Moeen-ud-Din Chishty proceeded for India, Khawaja Usman Haruni asked him to take one of his blood relations and followers, Khawaja Fakhruddin, along with him. The latter, ‘the khadim-e-Khas’ used to attend on Khawaja Moeen-ud-Din day in and out; therefore, he and his descendants, the present Khadim community, took pride and deemed it an honour to be called ‘Khadim’ of Khawaja Moeen-ud-Din.

Khawaja Fakhruddin stayed with Khawaja Moeen-ud-Din up to his last breath and when the latter kept himself busy in prayer and meditation or in seclusion for a number of days he looked after his affairs and the managements of Khanqah and the Langar Khana. Khawaja Fakhruddin died at Ajmer on 25th of Rajab 642 A.H and was buried near the Mazar of Khawaja Sahib. His annual Urs is celebrated on the 25th of Rajab with all religious ceremonies by the Khuddams who trace their descent from khawaja Fakhruddin. The Khuddams serve the Mazar (Shrine) and pray also on behalf of those who are unable to come to Ajmer. Although the Khuddams have faced a number of revolutions and changes of governments, yet under all circumstances and worst political upheavals they kept themselves attached to the shrine and performed all their traditional duties and services.

The ‘karamat’ or miracles, which formed the most prominent part of Khawaja Moeen-ud-Din’s life and mission, have always been intimately associated with the lives of other Sufi saints and Hindu seers in the East. As a matter of fact, miracles emanate from the supernatural powers bestowed upon these holy persons by God as a result of their life long devotion, probation (Mujahedas) and trials, and are beyond the scope of common conception of ordinary human beings, their experiences and knowledge. Modern science and logic have no place in the hidden calculation and determination of miracles. They are displayed only when there is a great emergency to justify them. Lives of Khawaja Moeen-ud-Din and others of his distinguished order prove that they were obliged to use their supernatural powers to meet the circumstances of each situation strictly in accordance with the divine law and will in the cause of truth and nothing else.

Round the Anasagar lake where Khawaja Sahib’s party was camping there were many temples. The followers of the saint used to draw water and sometimes catch the fish also from this lake for their food. The Brahman priests of these temples demonstrated against this and reported the matter to the Raja who ordered immediate removal of “these Muslim Fakirs” from the place. The servants of the Raja not only demanded Khawaja Sahib’s removal from this place but also asked him to leave Ajmer at once and this demand was made in a very insolent and unbecoming manner. But it was impossible for Khawaja Sahib to agree because he was there by the will of God and the command of the Holy Prophet Sallalaho Alyhe Wasalam of Islam. When the rude crowd of the Brahmans tried to mob and molest these innocent Fakirs with the ultimate intention of murdering them, Khawaja Sahib only threw some dust upon them which forced them not only to shrink back but caused loss to their senses and vitality also.

The priests had carried the news of palpable miracles to Raja Prithviraj who naturally got furious in spite of his mother’s warning to control his temper. She reminded him calmly of her 12-yerar-old prophecy about the entry of a Fakir in his kingdom and warned him to treat the dervish with restraint if he wanted to preserve his kingdom. But the warning did not pacify the Raja. He lost no time in summoning one of his most trusted councillors, Ajaipal (who was also his spiritual guru) for an urgent conference. Ajaipal was recognized to be the greatest exponent of the sciences of black art magic and witchcraft, astronomy, astrology, and the like. When he heard the news of Khawaja Sahib’s miracles, he assured the Raja not to worry at all and informed him that this Fakir was only a fake juggler of occult sciences and that he would turn him out of Ajmer without any difficulty. He advised Prithviraj to go to the Fakir with his bodyguard promising to follow him very soon.

While on his way to Khawaja Sahib, Prithviraj fired by his wrath, thought of hurting the saint terribly but as soon as this evil thought occurred, he lost his vision and could not move forward. But when he recollected his mother’s warning to treat the Fakir reverently his heart suddenly softened and he regained his eyesight. By the time he appeared before the saint, he had such miraculous experiences not less than 7 times. At last he reached Anasagar and he was encouraged to see Ajaipal also arriving alongwith his disciples.

Ajaipal immediately started one of his magical attacks on the unarmed saint whose few followers got frightened for a while. To ward off their fear, Khawaja Sahib asked them to draw a circle on the ground around their party for protection against Ajaipal’s magical attacks which produced horrible scenes.

First of all, Ajaipal made a violent attack through a whirlwind of ‘chakras’ (a sharp edged disc that terribly revolved in the air and cut everything it touched). But instead of harming Khawaja Sahib and his party, these ‘chakras’ only reacted back on Ajaipal’s own men. The attacks, which followed were more dreadful than the first one. But these too could do not a bit of harm to the small party of God’s innocent Fakirs. On the contrary, they did a lot of damage in the ranks of Ajaipal’s men.

Frustrated by his ‘chelas’ persistent families, Ajaipal now made a last desperate bid in order to regain his damaged prestige in the eyes of his people by trying a masterpiece of his magical art. He enquired Khawaja Sahib of his position in the realm of the spiritual world. The saint replied, “Let us first see what status you hold in your spiritual world? After that God willing we shall also show you our own position”.

It was now a lost game for Ajaipal and he surrendered himself to the mercy of Khawaja Sahib. While Ajaipal was the redoubtable master of all the evil science of the day, Khawaja Sahib was only a humble devotee of none but the All-powerful, the All pervading and the Almighty God of the universe.

Having lost his battles, Ajaipal now embraced Islam and became one of Khawaja Sahib’s devoted disciples. He now requested the saint to show his unique position in the realm of the spiritual world as promised by him and he saw the wonderland of the 7th heaven through khawaja Sahib’s spiritual powers which had no limits. Amazed at the wonderful powers of khawaja Sahib, Ajaipal aspired to have an ‘eternal life’ so that he could gain time to seek God’s pardon for his past sins. He begged the saint to have this wish fulfilled and Khawaja Sahib did pray to the Almighty God accordingly. The prayer was granted on the condition that Ajaipal’s spirit would remain immortal only for the service of mankind although he would not be seen in his mortal from which must decay in due course of time under the unchangeable divine law. Although Ajaipal died in 694 A.H and cannot be seen in his mortal form but his immortal spirit, according to a legend exists for the service of humanity even to this day. This immortal spirit is known as ‘Abdullah Bayabani’, a name given to him by Khawaja Sahib.

Now that so many people had embraced Islam and had become khawaja Sahib’s devoted followers, they requested the saint to shift from Anasagar to Ajmer to enable the citizens to derive best advantage from his divine preaching. Khawaja Sahib agreed to this suggestion and his missionary work began to flourish here so much so that within a short time thousands of people from the surroundings of Ajmer embraced Islam.

How could a great Sufi Saint, who had renounced all worldly pleasures in his early teens, ever think of a married life? Yet Khawaja Moeen-ud-Din Chishty was obliged to marry twice at a very advanced age (about 70 years)under Islamic Shariat at the commandment of the Holy Prophet Sallalaho Alyhe Wasalam. When he had settled down in Ajmer (arrived in Ajmer at the age of 52 – 587 A.H or 1191 A.D), he had a special reminder about his marriage through a Basharat (Prophetic dream) from the Holy Prophet Sallalaho Alyhe Wasalam sometime in 590 A.H or 1193 A.D. The Prophet Sallalaho Alyhe Wasalam said, “O’ Moeen-ud-din, you are a great preceptor of our religion. You should not depart from our Sunnah”. Coincidentally that very night, Malik-a-Khitab, a devotee of Khawaja Sahib, had captured a Raja’s daughter in an encounter who had embraced Islam and Khawaja Sahib, in response to the above reminder, married her giving her the Islamic name of Bibi Ummutulla.

Once again, Khawaja Sahib was asked to marry (in 620 A.H or 1223 A.D) Bibi Asmat, daughter of Syed Wajihuddin Mashhadi (who was the commissioner of Ajmer since Qutubaddin Aibak’s regime) that too under the commandment of the Holy Prophet Sallalaho Alyhe Wasalam. This was the second marriage.

It is an irrefutable fact that Khawaja Moeen-ud-Din had three sons and one daughter, viz; Khawaja Fakhruddin, Khawaja Hissamuddin, Khawaja Ziauddin Abu Sayeed and Bibi Hafiza Jamal.Khawaja Fakhruddin, the eldest son of Khawaja Sahib, was a great dervish and followed strictly in the footsteps of his illustrious father. Khawaja Hisamuddin, the second son of Khawaja Sahib is reported to have disappeared in his early age. He is said to have acquired the stage of an ‘Abdaal’ (certain holy person by whom God continues the world in existence according to Islamic belief). Khawaja Ziauddin Abu Sayeed, the third son of Khawaja Sahib, left two sons of whom nothing is further known. Khawaja Sahib’s only daughter, Bibi Hafiza Jamal was a very pious lady and had learnt the Holy Quran by heart at the age of 7. She was married to Sheikh Raziuddin son of Khawaja Hameeduddin Nagauri, a saintly dervish. Death of Khawaja Sahib

Khawaja Sahib left this world on the 6th of Rajab 633 A.H 1233 A.D at the age of 97. In the past 770 years, millions of people of all classes and faiths inspired by his love and pious preaching, are attracted to his shrine from all over the world to pay their loving homage. Such a devotion has never been offered to the tomb of any of the mightiest monarchs of the world and it is a rare distinction in the history of Islam and Sufism. The life and mission of Khawaja Sahib have been of an exceptional character as compared to any other saint of India. His simple teachings penetrated even stony hearts; his affectionate looks tamed his fiercest enemies; his matchless piety and blessings knew no distinction and his spiritualism amazed and defied his bitterest adversaries who came to harm him but were compelled to embrace Islam and became his devotees for the rest of their lives. These exceedingly rare gifts are bestowed by the Almighty God only upon His “chosen few” whom He deputes to reform mankind whenever it goes astray from the right path of truth.

On the night of 5 th of Rajab 634 A.H, the great saint, retired to his cell after the Isha Prayer and closed the door, instructing his attending devotees not to disturb him that night. They stayed away but heard a noise of something like ‘wajd’ (ecstasy) throughout that night. In the early hours of the morning, the noise however ceased. When, as usual, the door of the cell did not open at the time of the morning prayers (5 to 6 am) anxiety was felt all round and ultimately it was forced open by Khawaja Sahib’s devotees. Their the great saint had relinquished his mortal remains and the following sentence in Arabic was radiantly glittering on his forehead: Haaza habib-Allah Mata Fee Hoob-Allah (He is God’s beloved and he died in Gods’s love.)