Qutbuddin Bakhtiar Kaki - SufiWiki

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Hazrat
Khwaja
Syed
QutbuddinBakhtiarKaki
HazratKhwajaSyedMuhammadQutbuddin
BakhtiarKaki
HazratQutbuddinBakhtiarKaki'smausoleumin
Dehli
Order
Chishti
Born
1173AD/569AH
Osh,Transoxiana
Passedaway
1235AD/634AH
Delhi,India
Restingplace
Delhi,India
MapofBurialPlace
Title(s)
QutubulAqtab
Predecessor
MoinuddinChishti
Successor
FariduddinGanjshakar
Muhammad Qutbuddin Bakhtiar Kaki (Urdu:

)wasarenownedSufisaintand
scholar of the Chishti Order from Delhi, India. Khwaja
Qutbuddin's original name was Bakhtiar but his title was
Qutbuddin. The additional suffix of 'Kaki' to his name was
attributed to hint by virtue of a miracle that emanated from
himatalaterstageofhislifeatDelhi.Popularly,heisalso
calledKhwajaKakiandHazratQutubSaheb.
He was a born saint and had the honour of being the 'first'
Spiritual Successor of Hazrat Khwaja Moinuddin Chishti of
Ajmer. Forty days before the demise of his great Piro
Murshid, Khwaja Qutubuddin was appointed by him as his
recognisedKhalifa(spiritualsuccessor)ataformalceremony
at Ajmer, and was deputed to carry on the mission of
theChishti Order of Sufis in India with his headquarters at
Delhi. His dargah in Mehrauli, the oldest dargah in Delhi, is
thevenueofhisannualUrs.
His most famous disciple and spiritual successor
wasFariduddinGanjshakar, who in turn became the spiritual
http://sufiwiki.com/Qutbuddin_Bakhtiar_Kaki
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master of Delhi's noted Sufi saint, Nizamuddin Auliya, who

himself
was
the
spiritual
master
of
Amir
KhusroandNasiruddinChirageDelhi.
The influence of Qutubuddin Bakhtiyar Kaki on Sufism in
India was immense. As he continued and developed the
traditional ideas of universal brotherhood and charity within
the Chisti order, a new dimension of Islam started opening
upinIndiawhichhadhithertonotbeenpresent.Heformsan
important part of the Sufi movement which attracted many
people to Islam in India in the thirteenth and fourteenth
centuries.
Contents[hide]
1Family&Earlylife
1.1GeneologicalTree
2EarlyLife&Education
3Initiation
4HisdevotiontotheProphet
5Travels
5.1Astrangeincident
5.2Anotherstrangeincident
5.3ShihabuddinSuhrawardi
5.4TotherescueofMultan
5.5ArrivalinDelhi
5.6SheikhulIslam'sJealousy
5.7HisloveforhisPir
5.8Delhi'spublicdemonstration
6TheDeathofhisPiroMurshidKhwajaMoinuddinChishti
6.1Thepartingscene
6.2Partingaffection
6.3Partingadvice
7Character
7.1Poverty
7.2Pictureofforbearance
7.3His'mujahedas'(striving)
7.4LearningofQuranbyheart
7.5LoveofSama&Passingon
7.6ShaheedeMohabbat(martyrofGod'slove)
8Placeofburial
9HisTitles
10HisSpiritualSuccessors(Khalifas)
11Teachings&Publications
11.1ThelifeofaSufi
11.2ASufi'sloveforGod
11.3StagesinSufism
11.4Divinesecretsmustneverbedisclosed
11.5AdherencetoShariat
12Quotes&Sayings
Family&Earlylife
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QutbuddinBakhtiyarKakiwasbornin569A.H.(1173C.E.)
in a small town called Aush (alternatively Awash or Ush) in
theFerganaValley(presentOsh,partofhistoricTransoxiana)
Hewasborninthemiddleofthenight,abrightnesslighting
up the whole house and a strange light being caste all
around.Afterhisbirthitisreuptedthatheprostratedhimself
in adoration and uttered the words "Allah, Allah." After
sometimeheraisedhisheadandthelightdisappeared.
GeneologicalTree
Like many other great Sufi saints, he also belonged to the
direct lineage of the Holy Prophet Muhammad ,
descending from Hazrat Imam Husain
, the greatest
martyr of Islam in the well known tragedy of Kerbela. The
followingisthegenealogicaltreeofhisnobleancestors:
HazratKhwajaQutbuddinBakhtiarKakiAwashi,sonof
SyedKamaluddin,sonof
SyedMusa,sonof
SyedAhmedAwashi,sonof
SyedKamaluddin,sonof
SyedMohammed,sonof
SyedAhmed,sonof
SyedRaziuddin,sonof
SyedHusammuddin,sonof
SyedRashiduddin,sonof
SyedJafar,sonof
HazratNafiulWajood,sonof
SyedAliMusaRaza,sonof
SyedMusaKazim,sonof
HazratJafarSadiq,sonof
HazratMohammedBaaqar,sonof
HazratSyedZainulAbideen,sonof
SyedusShohodaHazratImamHusain
,sonof
AmirulMomineen Hazrat Ali Karam Allah Wajahu, son

inlawofthe
HolyProphetMuhammad
EarlyLife&Education
Nobody knew that the son of Syed Kamaluddin who was
himself a very pious gentleman, would one day play a most
distinguished role in the development and history of Sufism
in India. When Hazrat Qutbuddin was just eighteen months
old,helosthisfather.Hismother,whowasalsoapiousand
very intelligent lady, however, made suitable arrangements
forherdearchild'seducation.Atthetenderageof5,hewas
put under the loving care of a learned tutor, Maulana Abu
Hafus,whostartedhimwiththeteachingofboththeological
and spiritual sides of knowledge. Along with his early
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education, he was also devoted to mujahedas (devotional

practices) for his spiritual training and when Hazrat Khwaja
Moinuddin Chishti visited Awash, during one of his travels,
Khwaja Qutbuddin, who was then 17 years old, offered
himselfasaMureed (disciple) to the great saint and sought
hisblessingsforaspiritualcareer.ThegreatKhwajaSaheb
of Ajmer, who had already intuitively perceived the divine
sparkintheyoungaspirant,acceptedhimimmediately.
Initiation
According to SaiyarulAulia, p. 68, SiyarulArifeen, p. 48
andSaiyarulAqtaabp.145,itisreportedthatfromAwash,
Khwaja Qutbuddin went to Baghdad and there, in the
mosque of Imam Abul Lais Samarqandi, he received
initiation from Hazrat Khwaja Moinuddin Chishti in the
presence of such Sufi dignitaries as Hazrat
SheikhShahabuddin Suhrawardi, Sheikh Auhaduddin
Kermani,
Sheikh
Burhanuddin
Chishti
and
Sheikh Mohammed Asfahani all great names in the Sufi
world.
HisdevotiontotheProphet
Khwaja Qutbuddin, after his initiation used to offer
95rakaats (units) of Namaz during the 24 hours of day and
night,alongwith3000salutations(darood)everynightupon
the holy soul of the Holy Prophet Mohammad . During
the first 3 nights of his first marriage, as he could not
maintain the darood, the Prophet sent a visionary
message, through a pious person named Rais Ahmed,
demanding Hazrat Bakhtiar's explanation for this omission.
The Khwaja realised his grave error and at once
offeredTalaaq (legal dissolution of a marriage under the
Islamic Shariat) to his wife as a mark of his repentance for
theomission.Afterthisincident,hebrokeoffallworldlyties
and relations and devoted his full time to the devotion and
praisesofGodandHisholyprophetMohammad.
Travels
Later on, with a view to mature his knowledge and
experience in Sufism Khwaja Qutbuddin proceeded on a
prolongedtourtovarious:placesinAfghanistan,Persiaand
Iraq, the last named being the home of many topranking
Sufidervishesofhistime.Hehimselfnarratesthestoriesof
thistour,asfollows:
WhenIreachedGhazni,Imetavery
oldandvenerabledervishwho,itwas
reported,usedtogiveawayallthathe
gotinthemorningbeforesunset,and
whathereceivedinthenightbefore
dawn.Nobody,richorpoor,ever
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returneddisappointedfromhis
Khanqah(monastery).Thehungrywere
dulyfedandthenakedwereduly
clothed.WhenItalkedtohim,hesaid:
"Ihavebeendoingallsorts
ofMujahedasforthepast40years
continuallybutwithoutanyavail:I
neverhadanyvisionoftheDivineLight
duringthislongperiod.ButeversinceI
reducedmysleep,cutoffmyfoodto
theminimum,restrictedtheuseofmy
tongue(i.e.speech)andshunnedall
people,IstartedgettingDivineLight
andnowIcanseethingsright
uptoArsheMualla(DivineThrone
accordingtoIslamicconviction)and
nothingishiddenfrommebetweenthe
heavensandtheearth.(Fawaidus
Salikin,PartI).
Headds:
OnceIwasonaseavoyagewhenI
metadervishataseaportwhowas
perfectinSufism.Duetohard
Mujahedas'(strivings),hewasreduced
toamereskeleton.Afterthechaasht
prayer(89A.M.)heusedtoattend
hisLangarkhana(kitchen)andkeep
himselfbusytillafternooninthe
distributionoffoodtohundredsof
hungrypeople.Everypersonwasfedto
hisheart'scontentandforthosewho
neededclothes,hewouldgointo
hishujra(cell)andbringoutnew
clothesfordistribution.When
everythingwasdistributedfromthe
kitchen,heusedtooffer
hisZohar(afternoon)prayers.
Itwashisstandingorderto
hisMureeds(disciples)thatwhenever
anyonecalledonhimnotimemustbe
lostinadmittinghimtohispresence.
Hewouldthenputhishandunderthe
cornerofhisMusalla(prayercarpet)
andwhatevercameinhishand,he
gaveittothecaller.Istayedwithhim
forsometime.Withall'his
munificence,hehimselfalwaysusedto
observefasting.Atthetime
ofIftaar(breakingtimeoftheIslamic
fast),hereceivedonly
4khurmas(dates)fromsome'unseen'
sourceofwhichheateonlytwoand
gavemetheremainingtwo.Oneday
headdressedme:"Mydear,unlessand
untilaFaqeergivesuppeople's
company,givesawayallhereceives,
sitsinseclusion,eatslittle,sleepslittle,
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speakslittle,hecannotattain
"nearnesstoGod".(FawaidusSalikin,
PartI).
Astrangeincident
HazratKhwajaQutbuddinrelatesanotherinterestingincident
ofhistravels.Hesays:
OnceIwasstayingonthebankofa
riverwithmymostintimatefriend,Qazi
HamiduddinNagauri.Wesawthata
verybigscorpionwasspeedingupina
direction.Ospoketomyfriendthat
thereappearstobesome'divinesecret'
behindthisphenomenonletusfollow
thescorpiontofinditout.Myfriend
agreedandwefollowedthescorpion
andsawthatitreachedthebottomofa
bigtreewhereitfuriouslystunga
monstrousAzdaha(boa)whodiedat
once.Nearbywenoticedamanwho
wasfastasleep.Takinghimtobea
verypiousperson,wedidnotliketo
disturbhimbutwaitedtospeaktohim
whenhewasawake.Butwhenwe
approachedhim,wefeltavery
obnoxioussmellandfoundthathewas
horriblydrunk(withwine).Wewere
indeedgreatlysurprisedtoseehimin
thissinfulconditionontheonehand,
andGodAlmighty'sfavouruponhim,
ontheother,insavinghimfromthat
monstrousboawhomthescorpionhad
killed.Justaswewerewonderingover
theincident,wehearda'Nida'(divine
voice)thatvibratedinthesurroundings.
Itsaid:"IfWe(God)keepourfavours
reservedfortheholyandthepious
only,thenwhowouldlookafterthe
sinful?ThisNidashookoffthesleepof
themanwhowasawfullyfrightenedto
seetheAzdahalyingbyhim.Whenwe
relatedtheincidentofthescorpionand
theboatohim,hefeltextremely
ashamed,somuchsothataftersome
time,weheard,herenouncedtheworld
andbecameoneofthemostpious
personsofhistime.Heundertookthe
pilgrimagetoMecca70timesonfoot.
Anotherstrangeincident
HazratKhwajaQutbuddingoeson:
Once, during the Hajj, I and my intimate friend
QaziHamiduddin Nagauri were making rounds of the Kaaba
following a dervish whose name was Sheikh Usman, and
whowasoneofthedescendantsofSheikhAbu Bakr Shibli.
Out of great respect, we were following him by putting our
feet on the impressions of his feet. By his intuitive powers
SheikhUsman,however,foundoutwhatweweredoing.He
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turned round and said: "It will do you no good by following

me in my footprints in this fashion. If you really wish to
followme,thentrytofollowmyInwardLight."Weenquired
astowhathisInwardLightwas?Hesaid:"Ifinishrecitation
of the Holy Quran 1000 times a day". We were greatly
surprised at this apparently fantastic claim because it was
humanlyimpossibletoreadthevoluminousHolyQuran1000
timesinaday.Wethoughtperhapshemaybeexaggerating
andreadingonlyawordortwoofeachSurahoftheQuran.
But just as we were contemplating like this, Sheikh Usman
turnedbackandsaid:"Doyoutake,ittobeabluff?Iagain
repeat that I read the Holy Quran 1000 times daily word by
word.'"WekeptquietandwhenIrelatedthisstorybeforea
gathering of some distinguished dervishes in one of our
private meetings, Maulana Auhaduddin Kermani said:
"Anything which is beyond human conception or
comprehension is a miracle, because, before a miracle, all
human intelligence fails and is unable to fathom into the
'divinemysteries'whichonlyprophetsandwaleescansee."
ShihabuddinSuhrawardi
Inaprivatesittingwithhis'mureeds'HazratQutbuddinsaid:
IhadmanyoccasionstoseeHazratSheikh
ShihabuddinSuhrawardiinBaghdad.He
wasindeedawonderfulSufi.Duringallmy
travels,IneversawsuchapiousandGod
fearingFaqeersointimatelydevotedto
Godashewas.
TotherescueofMultan
In one of his travels, Khwaja Qutbuddin is reported to have
visited Multan where he was received by Hazrat
SheikhBahauddin Zakariya Suhrawardi with great respect.
HazratBahauddinhasagreatreputationasaSufidervishof
his time in India. His headquarters were in Multan and we
shall see more about him, later on, in this publication.
During Khwaja Qutbuddin's stay in Multan, the Mughals are
reported to have attacked India and besieged Multan. The
Governor of Multan, named Qabacha Beg, begged Hazrat
Qutbuddin for his spiritual help and blessing to ward off the
attack of the Mughals and, it is reported, he succeeded in
repulsingtheenemybythegraceofGod.
ArrivalinDelhi
It is reported that when Khwaja Qutbuddin arrived in Delhi
fromAjmer,SultanShamsuddinIltutmish,whowastheruler
ofIndiaatDelhi,wentoutofthecitytowelcometheKhwaja
because he had very great respect for Sufi dervishes. He
wantedtoarrangeforQutubSaheb'sstayinthecity,butthe
latterpreferredtostayatKeluKheri,asuburbofDelhi.The
Sultan, however, used to wait upon him twice a week in
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order to receive his spiritual blessings and guidance. The

Sultan, later on, became a regular and most dutiful disciple
of Hazrat Qutbuddin. At this stage, he again requested his
Pir to come and stay with him in the city because in
attendinguponhimatKeluKheri,whichhemustdo,hehad
tospendmuchofhistimewhichhecouldsavetoattendto
the affairs of his government Hazrat Qutub Saheb agreed
andshiftedtothemosqueofMalikAinuddininthecity.
SheikhulIslam'sJealousy
After the death of Delhi's SheikhulIslam, Nooruddin
Ghaznavi, the Sultan wanted Hazrat Khwaja Qutbuddin to
takeupthisaugustpostbutwhenthelatterflatlyrefused,he
appointed Sheikh Najmuddin Sughra who was one of the
mureedsofHazratKhwajaUsman Harooni the great Pir
oMurshid of Hazrat Khwaja Moinuddin Chishti. But, due to
thegreatpopularityofHazratKhwajaQutbuddinbothatthe
Sultan's court and among the citizens of the State, Sheikh
Najmuddin carried a serious jealousy against Khwaja
QutbuddinandwantedtogethimoutofDelhibyanymeans
whatever. He used to defame Qutub Saheb whenever an
opportunity presented itself. It is a historical fact that the
worshippers of wealth, power and fame have always borne
grudgeandjealousyagainstSufidervisheswhohadnolove
for money or fame except the love of God and selfless
serviceofmankind.
HisloveforhisPir
Itisreportedthatonce,outoftheunbearableloveforhisPir
oMurshid (Hazrat Khwaja Moinuddin Chishti) Khwaja
QutbuddinwrotealetterseekinghisPir'spermissiontogoto
Ajmer and satisfy the thirst of his love by kissing his
Murshid's feet. But, in the mean time, Hazrat Khwaja
Moinuddin, who also loved his disciple dearly, himself
started for Delhi and reached their quite unexpectedly. Here
the Sultan and the public, when they heard of the arrival of
Hazrat Khwaja Saheb, all came out of the city to offer their
homage and welcome greetings to him. But the Sheikhul
Islam of Delhi, i.e. Sheikh Najmuddin Sughra did not take
any notice of Khwaja Saheb's arrival. However out of his
own regard and courtesy for his brother Khalifa (as
Najmuddin was also one of the Khalifas of Hazrat Khwaja
Usman Harooni, the PiroMurshid of Hazrat Khwaja
Moinuddin), Hazrat Khwaja Moinuddin himself went to see
theSheikhathishome.Whentheymet,theSheikhbitterly
complained that "due to the presence and popularity of
Khwaja Qutbuddin in Delhi, his own position as Sheikhul
Islamhadbecomepracticallynil"HazratKhwajaMoinuddin,
forthesakeofremovingeventhisabsurdgrievance,ordered
his disciple, Khwaja Qutbuddin, to leave Delhi and go to
Ajmerwithhim.
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Delhi'spublicdemonstration
When this news reached the Sultan, he felt awfully upset
and beseeched Khwaja Saheb not to take away Khwaja
Qutbuddin from Delhi. But it was not accepted and the
Khwaja Saheb started back for Ajmer with Khwaja
Qutbuddin. When the citizens of Delhi saw this they wailed
and wept and protested imploringly before Hazrat Khwaja
Saheb to leave Khwaja Qutbuddin with them in Delhi He
was so much loved and esteemed that the people used to
pickupthedustfromunderhisfeetandsmearitupontheir
eyes. When Hazrat Khwaja Moinuddin saw this
overwhelming love for his beloved disciple in Delhi, he said:
"BabaQutubyoumaystayherebecauseIdonotliketohurt
the feelings of this vast multitude by taking you away from
them." And so Khwaja Qutbuddin remained in Delhi as
people'sspiritualpreceptoruptothetimeofhislastbreath.
Khwaja Qutbuddin was, however, summoned to Ajmer
beforethedeathofhisPiroMurshid.
The Death of his PiroMurshid

KhwajaMoinuddinChishti
Before a gathering of his mureeds, Hazrat Khwaja
Moinuddindeliveredalastsermon40daysbeforehisdeath
atAjmerwhenHazratQutbuddinwasalsopresentThegreat
Khwaja Saheb said: "The whole world is illuminating with
the Divine Light of God Almighty." Finishing this first
sentence, his eyes swelled up with contemplative tears.
After a pause, he resumed: "O dervishes. God has brought
metothisplacesothatImaydieandliehereforever.Now,
after a few days. I am leaving this world." This declaration
sent a gloomy wave of sorrow and despondency among all
present.SheikhAliSanjari,hisattendantandcorrespondent
was also present in the gathering. Hazrat Khwaja Gharib
Nawaz ordered him to write down a "Firman" (order) in
favour of Khwaja Qutbuddin Bakhtiar Kaki of Delhi saving
thathemustgotoDelhi"IappointhimasmySajjadanashin
at Delhi along with the sacred relics of our Khwajgaane
Chisht. "Then, addressing Khwaja Qutbuddin. he said "Your
placeisDelhi."
Thepartingscene
Hazrat Khwaja Qutbuddin says "When the Firman was
ready,itwashandedovertomeandIwascalledtogonear
my Pir. When I did so, he put his kulah (headgear) on my
headandwrappedtheturbanwithhisownsacredhandsHe
then gave me Hazrat Khwaja Usman Harooni's Asa (holy
staff), his own copy of the Holy Quran, his musalla (prayer
carpet)andapairofsandalsandsaid:
Thesearethemostsacredreliesofour
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HolyProphetwhichhavecome
downtousthroughthepast
generationsofourKhwajgaane
Chisht(succeedingdervishesinthe
silsilaofChishtisaints)whichwere
entrustedtomebymyPiroMurshid,
HazratKhwajaUsmanHarooni.NowI
amgivingthemtoyou.Youshould
proveyourselfworthyofthem,likeour
reveredpredecesorsinourOrder,so
thatontheDayofJudgmentImaynot
suffershamebeforeGodandourholy
predecessors.
Partingaffection
Hazrat Qutbuddin accepted these "TabarrukaateMustafavi"
(sacred relics mentioned above) and offered two rakaats of
Namaz in gratitude to God for this very responsible and
onerous honour. After this, Hazrat Khwaja Moinuddin
grasped the hand of Khwaja Qutbuddin and lifting his face
towardsthesky,badehimgoodbye,saying"Ientrustyou
toGod.Ihavedonemydutyinbringingyouuptothisstage
ofperfectionasyourPir."
Partingadvice
Hazrat Khwaja Saheb then gave the parting advice to his
spiritualsuccessor,Hesaid:
"TherearefourthingswhicharetheessenceofSufism.
1.ASufimustappearoutwardlylikeawelltodoand
contented person, although he may be poor and
hungry.
2.A Sufi must feed the poor to their heart's
satisfaction.
3.A Sufi must always remain in a sorrowful mood
inwardly but outwardly he must appear quite
happy,cheerfulandcontentedbeforetheworld.
4.A Sufi must always forgive and treat his enemy
withalldueaffectionandkindness.
WhenKhwajaQutbuddinintendedtokissthefeetofhis Pir
oMurshidandseekhispermissiontodepart,HazratKhwaja
Sahebunderstooditandaskedhimtobenearer,andwhen
Qutub Saheb stepped up and fell down upon his Pir's feet,
Khwaja Saheb raised him up and embraced him
affectionately. A fateha was then recited and Khwaja
Moinuddin advised his disciple further: Never turn your face
fromtherightpathofSufismandTruth.Proveyourselftobe
a brave man in this divine mission." When Khwaja
Qutbuddin again fell down upon his feet, overwhelmed with
love and grief at this tragic hour of Parting, he was again
raised and embraced affectionately by his PiroMurshid.
And this was the last embrace of his life with his beloved
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mureedandspiritualsuccessor.
Accordingly, Khwaja Qutbuddin left Ajmer for Delhi with a
few other dervishes amd took up his appointment there as
ordered.Hardly20dayshadpassedwhennewswasbrought
by a qaasid (messenger) that after his departure for Delhi,
KhwajaMoinuddinlivedfor20daysandthenpassedon.
Character
Poverty
HazratKhwajaQutbuddinandhisfamily(forhehadmarried
again after the divorce of his first wife as mentioned in the
foregoingpages)hadtoface faaqaa (unavoidable starvation
due to renouncement. Often, after several days of faaqaa,
his wife used to buy some provisions through the help of a
loan from the wife of a neighbouring baqqaal (the provision
dealer) to arrange for food. One day the wife of of the
baqqaaltauntedHazratQutubSaheb'swifesaying,"IfIstop
lending you money, you and your children would starve to
death."WhenthistauntwasbroughttothenoticeofHazrat
Khwaja Qutbuddin, he forbade his wife to borrow anything
from the baqqaal's wife in future but to take out as
manykaks (a kind of very tasty bread) as she needed from
the niche of his hujra (cell) by reciting Bismillah Sharif(the
first Quranic adoration) which is "In the Name of God, the
Merciful, the Compassionate." The lady did the same and
the necessity of a loan never arose again. It was this
miraculousincidentwhichindicatesthepopular'suffix'ofthe
wordof'kaki'toHazratQutbuddin'sname.
Withallhisselfimposedextremepoverty,HazratQutbuddin
was too magnanimous and liberal like all other Sufi
dervishes. Whatever things came to his Khanqah
(monastery)werequicklydistributedamongthepoorandthe
needyeveryday.Anydayiftherewasnothinginthekitchen,
he would order his attendants and mureeds to start
distribution of plain water as a humble token of his
hospitalitytoallcallers,etc.
Pictureofforbearance
Hazrat Khwaja Qutbuddin was a picture of patience and
forbearance. It is exemplified by the incidence of his young
son's death. When the people returned after the child's
burial, Hazrat Qutub Saheb's wife, overwhelmed by grief,
began to wail and cry. When the Khwaja Saheb (who was
not present at the time of the child) enquired the reason of
this wailing, it was disclosed by his Mureeds that his little
son had died. He said: "If I knew, I would have prayed to
God for the child's long life. But now we must resign to the
willoftheAlmighty."
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His'mujahedas'(striving)
Hazrat Khwaja Qutbuddin suffered extreme hardships and
privations
during
the
course
of
his mujahedas and riyazat(strivings) According to "Siyarul
Aulia", (p.49), it is recorded that in the beginning of his
career, he could afford to have some sleep but in the
concluding years of his life, he never slept and used to say:
"If I ever sleep, I feel uneasy and sick." For 20 years he
neversleptinthenight,nordidheevertouchhisbacktothe
floor even for a moments rest. He was also all the time
deeply absorbed in muraqaba (lost in devotion of God) so
much so that if anybody came to see him, he regained
consciousness with some difficulty and delay. It was only at
the time of Namaz that he regained the state
ofsehav(normality).
In the concluding years of his life, he had committed the
Holy Quran by heart and used to recite and finish it twice
every day. According to "JawamaulKalum", Khwaja
Qutbuddin used to remain in his cell in a state of broken
heartedness, tongue tied, sighing and weeping. When the
crowd of eager devotees and visitors swelled outside
hishujra, he came out to meet them and ordered his
'mureeds'intheKhanqahtoofferthepeopleacupofwater
if there was nothing else to offer hospitality. And when they
were busy drinking the water, he used to give them brief
sermons to lead a God fearing and religious life. After
seeing them off, he again went into his hujra and resumed
hisdevotionalmuraqaba.
LearningofQuranbyheart
LikehisPiroMurshid,KhwajaQutbuddinalsoentertaineda
burninglovefortheHolyProphet as mentioned before
in connection with his offering of 3000 'daroodosalaam'
(salutations)everynightinpraiseoftheProphet.Inhis
meetings too, he always used to advocate, with great love,
strict obedience to the traditions of the prophet . One
day,inoneofsuchmeetings,hedisclosed:
Inthebeginningofmycareerasa
dervish,Icouldnotsucceedin
rememberingtheHolyQuranbyheart
despitemyverybesteffortstodoso.
OnenightIsawtheHolyProphet
inadream.Ifellathisfeetand
representedmyeagernesstolearnthe
HolyQuranbyheart.Theprophet
expressedhiscompassionformeand
askedmetoraisemyhead.WhenIdid
so,heinstructedmetorepeatSurah
Yusuf(achapteroftheHolyQuran)
which,hesaid,wouldenablemeto
learntheholybookbyheart.
AccordinglyIcarriedoutthecommand
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oftheProphetandsucceededin
learningtheQuranbyheart.
(This is a precious hint for all those who want to learn the
HolyQuranbyheart).
LoveofSama&Passingon
Like his predecessors, Hazrat Khwaja Qutbuddin was also
very fond of Sama (Qawwali) and used to hold Sama
MahfilsoftenathisplaceorjoinsuchMahfilssometimesat
the place of his dear friend Qazi Hamiduddin Nagauri. He
also attended Sama Mahfils at the Khanqahs of other
dervishes. In a Sama Mahfil, the Qawwal was singing the
following Persian couplet under the spell of which Hazrat
Qutubudd in remained in a state of ecstasy for 4 days and
nightsconsecutively,exceptprayertimes:
Sarodcheestkechandeenfasooneishq
daroast,
Whatismusicandwhythereissomuch
enchantmentofloveinit?
Sarodmehrameishqastoishqmehram
eoast
(Because)musicisthesecretofdivinelove
andloveisthesecretofGod
Hazrat Qutbuddin's love for Sama reached its climax when

he died in a state of wajd(ecstasy). When this incident took
place,theQawwalwassingingthefollowingPersiancouplet
of Sheikh Ahmed Jam's famous Qaseeda at the monastery
ofSheikhAliSijistaniatDelhi:
Kushtagaanekhanjaretasleemraa,
Harzamaanazzghebjaanedeegarast
Forthevictimsoftheswordofdivinelove,
thereisanewlifeeverymomentfromthe
unseen
ShaheedeMohabbat (martyr of God's

love)
Qazi Hamiduddin Nagauri and Sheikh Badruddin Ghuznavi
helpedtobringKhwajaQutbuddininhisstateofwajd to his
home, (the Qawwals repeating the said couplet), where he
remained in the same state for 3 consecutive days and
nights and expired on the 4th day his condition becoming
worse with the passing of each day. This happened in 634
AH. or 1237 A.D. at Delhi and on account of this
extraordinary death, Hazrat Khwaja Qutbuddin is known as
"ShaheedeMohabbat"(martyrofGod'slove).
At the time of death, Hazrat Khwaja Qutbuddin's head was
resting on the thigh of his beloved friend Qazi Hamiduddin
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Nagauri, while both of his hands were in the lap of Sheikh

BadruddinGhuznavi.
Placeofburial
A few weeks before his death, Hazrat Khwaja Qutbuddin
wasreturninghomeaftertheIddprayerwhenhestayedata
place on the way and told his companions: "I feel the smell
oflovecomingoutofthisplace."Theownerofthelandwas
summoned immediately and it was purchased. This is the
same place where the great saint was buried and where his
illustrious Dargah stands upto this day. It is situated in
Mahrauli, a small habitation in the suburbs of New Delhi.
Thefamous"QutubMinar"ofDelhistandsnearhisDargah.
HisTitles
Hazrat Khwaja Qutbuddin's rank is very high in the Sufi
world.Heenjoysthefollowingtitles:
1.QutubulAqtaab
2.QutubulIslam
3.MalikulMashaikh
4.SultanulTariqat
5.BurhanulHaqiqat
6.RaisusSalikin
7.ImamulAamileen
8.SirajulAulia
9.TajulAsfia
HisSpiritualSuccessors(Khalifas)
Hazrat Khwaja Qutbuddin Bakhtiyar Kaki had 27 Khalifas
who carried on his teachings in Sufism in different parts of
India,apartfromDelhianditsadjoiningprovinces.Ofthem,
Hazrat Baba Fariduddin Ganjshakar, Hazrat Sheikh
Badruddin Ghaznavi, Sheikh Barhanuddin Balakhi, Sheikh
Ziauddin Rumi, Sultan Shamsuddin AlTamish and Qazi
HamiduddinNagauriaremostprominent.
Teachings&Publications
Hazrat Qutbuddin has written a masterpiece on Sufism in
Persian, called. "FawaidusSalikin." It contains his
malfoozaat' (teachings and sayings) in 7 brief chapters and
was compiled and arranged by his first spiritual successor,
Hazrat Baba Fariduddin Ganjshakar, who carried on the
distinguished work of the Chishtia Order, after Hazrat
Qutbuddin'sdeath.
FawaidusSalikin is not a voluminous publication and
contains only 36 pages and but features all those delicate
points, instructions and lifelong experiences of the saint
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which are necessary for a Sufi dervish to achieve perfection

inthisdivinecreed.Hereisaverybriefbutchoicesummary
ofthemasdescribedbyBabaFariduddin:
ThelifeofaSufi
ASufimusteatverylittle.Ifheeatsfullbelly,heisaslave
of his Nafs. He must eat only to retain sufficient vitality to
enable him to keep his body and soul together, so that he
may be able to perform his devotional duties conveniently
andsuccessfully.
A Sufi's dress must be very simple, free of all pomp and
show. If he wears his dress for the sake of show, he is a
dacoitinthepathofrenunciation.
A Sufi must talk and sleep as little as possible to avoid all
sortsofworthlessworldlyentanglements.
HazratBayazidBastamistrived
unsuccessfullyinthedevotionofGod
for70yearsatastretchinordertoget
'nearnesstoGod'.He,however,
succeededinattainingthis'nearness
toGod'onlywhenhethrewawayeven
hislastearthenbowl(aabkhara)in
whichheusedtodrinkwaterandhis
onlyleather'khirqa'(cloak)inorderto
completehisrenouncementofthe
world,thusdependingabsolutelyupon,
andsurrenderinghimselfcompletelyto,
thewill,pleasureandmercyofGod.
ASufi'sloveforGod
"A Sufi must always remain deeply absorbed in the love of
Godsomuchsothatif,inhisstateofsukr both the heaven
and earth enter into his chest, he should not feel their
presence. If a Sufi, in the path of his love and devotion to
God, complains against the hardships and privations, he
cannotclaimhimselftobeatrueloverandfriendofGodhe
isonlyahypocriteandliar.Truedivinefriendshipmeansthat
whatever, good or bad, he gets from the friend'(God) he
musttakeitasagreatboonandblessingfromHimbecause
even by any tortuous tests, his 'friend' at least remembered
him.
Therefore, Hazrat Rabia Basri, the woman saint, used to
feelsorryandunhappyonthedaywhennonewcalamityor
hardship befell her. She thought that her 'friend' (God) had
forgotten her. On the other hand, when she had a new
calamity or trouble, she felt extremely happy because she
took,itasatokenofherfriend'skindremembranceofher.
HazratKhwajaMoinuddinChishtialsosaysthat"aSufiwho
cannot bear the hardships and privations in the love of his
friend (God) has no right to claim His friendship, because a
friend's torture comes only to a friend. The day these
hardships are stopped, he should consider that he is being
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depriver his friend's attention, blessings and boon. In

Sufism. the names of blessings, favours or boons are
tortureshardshipsandprivations".
StagesinSufism
Hazrat Khwaja Qutubuddin says "According to Mashaikhe
Tariqat (great Sufis) there are 180 stages in the path of
Sufism, but according to Junaidia silsila there are 100
stages according to Zunnooni silsila there are 70 stages
according to Ibrahim Bashar Haafi, there are 50 stages
according to Khwaja Bayazid Bastami, Abdulla Mubarik and
Khwaja Safyaan Soori, there are 45 stages in the path of
Sufism. According to Shah Shuja Kirmani, Samnoon Hujjat
and Khwaja Mar'Atish, there are 20 stages but according to
theChishtiasilsilathereareonly15stages.Allthesevarious
stages include a stage of miracles or karaamaat also.
Among these different 'silsilas' serially, the stages of
miracles stand at numbers 80, 50, 30, 25, 10 and 5
respectively. It is however, strictly warned that, after
attainingthe'stageofmiracles',aSufimustneverdiscloseit
because by doing so, he would be deprived of all the other
stages already attained by him, and all his hard earned and
precious strivings and lifelong devotion and 'Mujahedas'
wouldbelost."
Divinesecretsmustneverbedisclosed
Hazrat Khwaja Qutbuddin has strictly forbidden against the
disclosureofthe'divinesecrets'inSufism.Hesays"ASufi
musthaveaverystrongcourage,willpowerandtoleranceto
resistthetemptationofdivulgingdivinesecretsofhis'friend'
(God)."
He gives his own example and says that he never divulged
the secrets of his PiroMurshid under any circumstances
although he stayed with him for many years together.
According to him, Mansoor Hallaj (who was crucified in the
well known episode of "AnalHuq" was not a perfect Sufi
because he divulged the 'divine secret' and had to pay the
penaltywithhislife,ashisstorygoes.Hesaid,"Inthestate
of'Sukr'Hazrat Junaid Baghdadi had to suffer an extremely
difficulttimebutheneverdisclosedhisdivinesecretstoany
oneandusedtosay:"Athousandpitiesonthatloverwhois
madlyinlovewithhis'beloved'(God),butwhenheseesthe
latter's myriad divine secrets and beauties, he discloses
thembeforeothers."
AdherencetoShariat
Hazrat Khwaja Qutbuddin advocates, and strongly
recommends, strict adherence to the Laws of Shariat for a
Sufi. In whatever condition he may be, paticularly in the
stateof'Sukr',noneofhisactsmustexceedortrespassthe
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limits of Shariat. Whenever he himself was in the state of

'Sukr',heusedtoregainnormalstagetofulfiltheconditions
ofShariattoofferhisNamaz.(FawaidusSalikin).
Quotes&Sayings
The enlightened is one who may experience strange
conditionseverymomentandeveryhour,andhemaybe
so absorbed that if at that moment the earth and every
other thing enters his breast, he may be quite unmindful
oftheirsoenteringtherein.
For the enlightened, no curtain is greater than the world
itself. The path of enlightenment requires courage of a
veryhighorder,sothatthesecretsmaygaingroundand
may not be exposed, for the secret is the mystery of the
Friend.
The claimant of love who complains in time of trouble is
not sincere in love, but on the contrary, is a pretender
andaliar.
He, who is perfect does not expose the secret of the
Friend.
Whenthedervishbecomesperfect,whateverhewillsthat
happens.
The dervish will never attain the position of nearness,
unlessanduntil,hebecomesastrangertoallhisfriends
and relatives and takes to renunciation and frees himself
fromtheattachmentoftheworld.
Thedervishwhoeatstohisheart'scontent,outofdesire
ofself,isaworshipperoftheselfandnotadervishatall.
Sainthood is not a pleasure, but implies embroilment in
thetroublesoftheworld.
The spiritual guide and teacher should possess so much
power, that he is able to clean the darkness within the
heart of his disciple by the dint of his inward power and
maycausehimtoreachGod.
The spiritual disciple must remain the same in the
presence and absence of his spiritual guide and teacher,
and after his passing away may show him greater
respect.
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Whatever pleasure there is in music, is not contained in

any other thing and that such a condition cannot be
attainedwithoutmusic.
Themanifestationofsupernaturalpowerswilldepriveone
oftheremainingstagesoflife.
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6/22/2016

Muhammad Qutbuddin Bakhtiar Kaki (Urdu:

master of Delhi's noted Sufi saint, Nizamuddin Auliya, who

AmirulMomineen Hazrat Ali Karam Allah Wajahu, son

education, he was also devoted to mujahedas (devotional

turned round and said: "It will do you no good by following

order to receive his spiritual blessings and guidance. The

The Death of his PiroMurshid

Hazrat Qutbuddin's love for Sama reached its climax when

ShaheedeMohabbat (martyr of God's

Nagauri, while both of his hands were in the lap of Sheikh

which are necessary for a Sufi dervish to achieve perfection

depriver his friend's attention, blessings and boon. In

limits of Shariat. Whenever he himself was in the state of

Whatever pleasure there is in music, is not contained in

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