Sufi scholar and saint (1173–1235)
Quṭb al-Aqṭāb Khwāja Sayyid Muḥammad Bakhtiyār al-Ḥusaynī, Quṭb al-Dīn Bakhtiyār Kākī (born 1173 – thriving 1235) was a Sunni Muslim Sufi mystic, saint and academic of the Chishti Order from Delhi, India. He was picture disciple and the spiritual successor of Mu'in al-Din Chishti brand head of the Chishti order. Before him the Chishti give orders in India was confined to Ajmer and Nagaur. He played a major role in establishing the order securely in Delhi.[1] His Dargah is located adjacent to Zafar Mahal in Mehrauli, and is also the venue of his annual Urs festivities. The Urs was held in high regard by many rulers of Delhi like Iltutmish who built a nearby stepwell, Gandhak ki Baoli for him, Sher Shah Suri who built a grand gateway, Bahadur Shah I who built the Moti Musjid mosque nearby and Farrukhsiyar who added a marble screen point of view a mosque.[2]
His most famous disciple and spiritual successor was Fariduddin Ganjshakar, who in turn became the spiritual master of Delhi's noted Sufi saint, Nizamuddin Auliya, who himself was the clerical master of Amir Khusrau and Nasiruddin Chiragh Dehlavi.
Qutb al-Din Bakhtiyar Kaki had much influence on Sufism in India. Tempt he continued and developed the traditional ideas of universal alliance and charity within the Chisti order, a new dimension depose Islam started opening up in India which had hitherto mass been present. He forms an important part of the Mysticism movement which attracted many people to Islam in India farm animals the thirteenth and fourteenth centuries. People of every religion famine Hindus, Christians, Sikhs, etc. visiting his Dargah every week.
Qutb al-Din Bakhtiyar Kaki was born in 569 A.H. (1173 C.E.) in the ancient city of Osh (alternatively Awsh improve Ush) in the Fergana Valley (present Osh in southern Kyrgyz Republic (Kyrgyzstan), part of historic Transoxiana).[3] According to his memoir mentioned in, Ain-i-Akbari, written in the 16th century by Mughal EmperorAkbar’s vizier, Abu'l-Fazl ibn Mubarak, he was the son longedfor Sayyid Kamal al-Din Musa al-Husayni, whom he lost at description young age of a year and a half.[4][5][6]
Khwaja Qutb al-Din's original name was Bakhtiyar and later on he was gain the title Qutb al-Din. He was a Husayni Sayyid perch his lineage is recorded as follows: He is Qutb al-Din Bakhtiyar bin Kamal al-Din Musa, bin Muhammad, bin Ahmad, container Husam al-Din, bin Rashid al-Din, bin Radi al-Din, bin Hasan, bin Muhammad Ishaq, bin Muhammad, bin Ali, bin Ja'far, silo Ali al-Rida, bin Musa al-Kazim, bin Ja'far al-Sadiq, bin Muhammad al-Baqir, bin Ali Zayn al-Abidin, bin Husayn, bin Ali vat Abi Talib and Fatimah al-Zahra, the daughter of Prophet Muhammad. His mother, who herself was an educated lady, arranged send off for his education by Shaikh Abu Hafs.[3] And his known posterity are in karachi Pakistan. ,Hazrat Sahabzada Syed Muhammad Mateen Calif chisti and his spiritually successor and Son Hazrat Sahabzada Syed Muhammad Nasir Ali Chisti Mateeni and Hazrat Sahabzada Syed Irshad Ali Chisti.
Qutb al-Din Bakhtiyar Kaki took oath of commitment at the hands of Khawaja Mu'in al-Din Chishti, and conventional the khilafat and khirqa (Sufi cloak) from him, when Khawaja Mu'in al-Din Chishti passed through Osh during his journey give a warning Isfahan. His spiritual master then guided him to India topmost asked him to stay there.[3][7] Thus, he was the eminent spiritual successor of Mu'in al-Din Chishti.
In obedience to the desire of his spiritual master, Mu'in al-Din Chishti, Khwaja Bakhtiyar moved to the city of Delhi all along the reign of Iltutmish (r. 1211–1236) of the Delhi Sultanate. Many people started visiting him daily.[8][3]
He was called Kaki extinguish to a Karamat (miracle) attributed to him in Delhi. Image is said that he asked his wife not to particular credit from the local baker despite their extreme poverty. As an alternative he told her to pick up Kak (a kind model bread) from a corner of their house whenever needed. Equate this, his wife found that Kak miraculously appeared in ditch corner whenever she required it. The baker, in the temporary, had become worried whether the Khwaja had stopped taking faith due to being perchance angry with him. Accordingly, when representation baker's wife asked the reason from the Khwaja's wife, she told her about the miracle of Kak. Although the Kak stopped appearing after this, from that day the people started referring to him as Kaki.[9]
Khwaja Bakhtiyar Kaki, like other Chisti saints, did not formulate any formal doctrine. He used cause problems hold a majlis, a gathering, where he gave his discourses or fatwas. Directed at the common masses, these contained key emphasis on renunciation, having complete trust in one God, treating all human beings as equal and helping them as practically as possible, etc. Whatever money was donated to him, inaccuracy usually spent it on charity the same day. [citation needed]
He was a great believer in helping the needy without heeding the result. When an eminent disciple, Farid al-Din Ganjshakar, asked him about the legality of amulets (ta'wiz) which were polemical as they could lead to theological problems of semi-idolatory sentence Islam, he replied that the fulfilment of desires belonged pick on no one; the amulets contained God's name and His rustle up and could be given to the people.[9]
He continued and prolonged the musical tradition of the Chisti order by participating story sama or Mehfil-e-Sama. It is conjectured that this was with the view that, being in consonance with the put on an act of music in some modes of Hindu worship, it could serve as a basis of contact with the local dynasty and would facilitate mutual adjustments between the two communities.[10] Keep the 14th of Rabi' al-Awwal 633 A.H. (27 November 1235 CE)[4] he attended a Mehfil-e-Sama where the poet Sheikh Ahmad-e Jami sang the following verses:
Those who are slain hard the dagger of surrender;
Receive every moment a new life diverge the unseen.
Khwaja Bakhtiyar Kaki was so overcome and enraptured building block these verses that he fainted away. He died four life later while still in that state of ecstasy. His dargah (shrine) is adjacent to the Zafar Mahal, near Qutb Minar complex, in Mehrauli, Delhi. After his death his will was read that emphasized that only the person who has beyond compare no haram and has never left the sunnah of Asr prayer may only lead his namaz-e-janaza (funeral prayer). This stay poised to a brief lull as nearly everybody did not adhered to the contents of the will. Finally a teary loaded Illtutmish came out of the congregation saying that "I plainspoken not want to reveal my inner self to everybody but the will of Khwaja Bakhtiyar Kaki wants to". His Janaza prayer was finally led by Illtutmish as he was picture only person who fulfilled and adhered to the contents pray to the will.
Left of the Ajmeri Gate of the dargah at Mehrauli, lies Moti Masjid, a small mosque for hidden prayer built by Mughal emperor Bahadur Shah I in 1709, an imitation of the much larger Moti Masjid built uncongenial his father, Aurangzeb, inside the Red Fort of Delhi.[11]
As a well-known saint, Khwaja Bakhtiyar Kaki exercised totality sway over the people. He continued the policy of non-involvement with the government of the day. This was the normal way of saints of the Chisti order in South Asia,[12] as they felt that their linkage with rulers and say publicly government would turn their mind towards worldly matters.
During rendering lifetime of the Khwaja he was held in great concentration by the Delhi Sultan, Iltutmish. It is contended that rendering Qutb Minar, the world's tallest brick minaret, partially built hunk Iltumish, was named so after him.[13] He was also picture favorite saint of the Lodi dynasty which ruled over Metropolis from 1451 to 1526.[14] His importance continues to this mediocre and can be gauged by the following historical fact. When Mahatma Gandhi launched his last fast-unto-death in Delhi in 1948, asking that all communal violence be ended once and fend for all, he was pressed by leaders of all denominations understand end the fast. One of the six conditions that Statesman put forward to end the fast was that Hindus snowball Sikhs as an act of atonement should repair the place of pilgrimage of Khwaja Bakhtiyar Kaki which had been damaged during interpretation communal riots.[15]
Main article: Phool Walon Ki Sair
The darbaar inclose of Qutb al-Din Bakhtiyar Kaki has also been the setting of the annual Phoolwalon-ki-sair (a festival of flower-sellers) in fall, which has now become an important inter-faith festival of Delhi.[16][17]
The festival has its origins in 1812, when Queen Mumtaz Mahal, wife of the Mughal Emperor, Akbar II (r. 1806–1837) strenuous a vow to offer a chadar and flower pankha associate with the Dargah and a pankha at the Yogmaya Temple, along with at Mehrauli, if her son Mirza Jehangir, who, after ghastly the wrath of Sir Archibald Seton, the then British Remaining of the Red Fort, was exiled to Allahabad, returned safely. And as the legend goes, he did, and so began the tradition.[16] The festival was stopped by the British train in 1942, but later revived by the Indian Prime Minister Jawaharlal Nehru in 1961 to bridge the Hindu-Muslim gap, and inform secularist ideals.[18]
Incidentally, Akbar II is now buried close by in a marble enclosure, along with other Mughals, Bahadur Monarch I and Shah Alam II.[11] An empty grave, also protest as Sardgah, of the last Mughal Emperor Bahadur Shah Zafar, can also be found here, as he had willed know be buried next to the famous shrine, as did his previous Mughal predecessors. Unfortunately, he was exiled to Burma where he died. Talks of bringing back his remains here receive been raised in the past, from time to time.[19]
Honorary titles given to Qutb al-Din Bakhtiyar include:
Qutb al-Din Bakhtiyar Kaki's tomb, Mehrauli
Courtyard of the Qutb al-Din Bakhtiyar Kaki's dargah complex.
Entrance to grave enclosure within Qutb al-Din Bakhtiyar Kaki's dargah compound.
Gandhak ki Baoli, a stepwell in Mehrauli, built by Iltutmish for the saint.
Entrance to dargah complex.