According to reliable historians, Hazrat Khwaja Muinuddin Chishti arrived in Ajmer at the age of 52 in 587 A.H. (1191 A.D.), on his divine mission, which stands unique in both Islamic history and the history of India. Before embarking on this mission, Khwaja Muinuddin had been well-prepared by his Pir-o-Murshid, Hazrat Khwaja Usman Harooni, and divinely equipped with the blessings of the Holy Prophet Mohammed (SAW). He became an obedient of God, dedicated to the cause of truth, which, as history teaches us, “always and invariably prevails though in the long run.” His mission was driven by the “greatest invisible power” that sustains the entire universe.
History repeatedly shows that whenever there has been a struggle between truth and falsehood, “the former is ultimately a victor.” This eternal conflict has manifested in numerous historical events, such as the trials faced by Prophet Mohammed (SAW), who triumphed despite opposition from Abu Jahl and Abu Lahab, and the martyrdom of Hazrat Imam Husain (RA) in the Battle of Karbala, where a small group of 72 companions stood firm against a large army. The tragic loss only strengthened Islam’s foundation across the world.
In India, Raja Prithvi Raj of Ajmer, who opposed Khwaja Muinuddin, adopted a false policy of arrogance and persecution against the harmless dervish, and ultimately succumbed to God’s divine justice. Hazrat Khwaja Muinuddin Chishti’s arrival marked the real foundation of Islam in India, establishing Islam through peace and unparalleled forbearance. He spread the message of Universal Love and Peace, which paved the way for succeeding Muslim saints to propagate Islam without compulsion, as the Holy Quran states: “Let there be no compulsion in religion. Wilt thou compel men to become believers? No soul can believe but by the persuasion of God.”
Before Khwaja Muinuddin’s arrival, Muslims in India were a small minority. His teachings on brotherhood and equality resonated deeply, leaving a lasting impact on all he encountered. As Dr. Ishwari Prasad mentions in his Short History of Muslim Rule in India, “The most powerful attraction of Islam in India has been its brotherhood which recognizes the equality of all its members.” Arnold adds that “this absence of class prejudice constitutes the real strength of Islam in India and enables it to win many converts from Hinduism.”
Hazrat Khwaja Muinuddin’s peaceful preaching made a profound and lasting impact on the spread of Islam. He did not come with an army but with a small group of companions, fearing none but Allah (SWT). His mission was not about conquering wealth but about winning hearts and guiding people to the path of “Truth and Love” to bring them happiness and prosperity in life and salvation after death. He was a man of destiny, renouncing a life of luxury at an early age and enduring self-imposed mortification. Despite coming from an illustrious family, he sought knowledge and wisdom. A penniless orphan, he left Neshapur to gain the highest moral and religious education at the leading institutions of Samarqand and Bokhara. After two decades of faithful service to his spiritual mentor, he embarked on his mission to India, a true disciple who had mastered the teachings of hidden wisdom.
The concept of “Karamaat” or miracles has been closely linked to the lives of many Sufi saints and Hindu seers in the East, including Hazrat Khwaja Muinuddin Chishti. Miracles are considered to be divine powers bestowed on these holy individuals due to their lifelong devotion, trials, and hardships, and they are beyond the comprehension of ordinary humans. These extraordinary acts are often performed in times of great need when other methods fail to convey the message of divine truth, thus ensuring harmony among mankind. Such miracles, though unexplainable by modern science, are a last resort to convince those who are resistant to divine teachings.
Sufi saints, such as Hazrat Abdul Qadir Gilani, Hazrat Usman Harooni, and Hazrat Nizamuddin Aulia, are often associated with miraculous events, and their acts are viewed as divinely orchestrated responses to specific situations, carried out in accordance with the will of God. The miracles of Khwaja Muinuddin and his fellow saints have been consistently recorded in ancient texts, with historical accounts agreeing on their authenticity, supported by evidence found in ancient Scriptures.
Upon his arrival in Ajmer, Khwaja Muinuddin performed his first miracle when he camped near Anderkot. The Raja’s camel-keepers, showing racial prejudice, initially refused to allow the saint and his followers to stay there, as it was a site used for the Raja’s camels. The saint graciously moved to another location near Anasagar Lake, but the camels refused to rise the next morning despite all attempts. The Raja, concerned, ordered the camel-keepers to seek forgiveness from Khwaja Muinuddin. Upon their return to him, he simply stated, “Go, the camels would get up,” and indeed, they did.
Later, when the saint’s followers drew water from the lake and sometimes caught fish, the Brahman priests of nearby temples complained to Raja Prithviraj. They demanded that the Muslims be removed from the area, and they approached Khwaja Muinuddin’s followers in a rude and disrespectful manner, demanding that they leave Ajmer. However, Khwaja Muinuddin refused to move, as he was following the divine command. When the Brahman priests attempted to attack the saint and his followers, Khwaja Muinuddin merely threw some dust at them, which caused them to retreat in fear and lose their strength. Some ran away, and when they reported the incident to the Raja, it created a great sensation in the city, leaving the Raja perplexed by this miraculous event.
Raja Prithviraj and his courtiers regularly worshipped at a temple in Ajmer, where the chief priest, Shadi Dev (also known as Sadhu Ram), was a learned Brahmin and a staunch opponent of Khwaja Muinuddin’s presence in the city. Upon hearing about the miraculous events surrounding the saint, Shadi Dev decided to confront him, hoping to persuade him to leave. However, when he met Khwaja Muinuddin, he was so overwhelmed by the saint’s spiritual presence and powers that he could not resist paying his respects. Shadi Dev immediately apologized for the actions of his co-religionists, embraced Islam, and became Khwaja Muinuddin’s first disciple in Ajmer.
Despite this setback, the priests from other temples continued to harbor resentment and refused to allow the saint’s followers to draw water from Anasagar Lake. In response, Khwaja Muinuddin asked Shadi Dev, now known as Saadi, to fetch water from the lake in a Mashkiza (a small water-skin). As Saadi filled the Mashkiza, the water from the entire lake mysteriously vanished into it, and, miraculously, all the water in the city’s wells, as well as the milk from nursing mothers and animals, also dried up. This extraordinary event caused widespread panic and disruption in the city. When Saadi went to inform Khwaja Muinuddin, the saint was deep in meditation.
Meanwhile, the priests reported these extraordinary occurrences to Raja Prithviraj, who became furious. Despite his mother’s calm reminder of a prophecy she had made twelve years earlier, warning him of a fakir’s entry into his kingdom, Prithviraj remained enraged. His mother advised him to treat the saint with respect if he wished to preserve his kingdom. However, Prithviraj ignored her advice and summoned Ajaipal, his trusted counselor and spiritual guru, for guidance. Ajaipal was renowned for his expertise in black magic, astrology, and witchcraft and he had many disciples. Upon hearing about Khwaja Muinuddin’s miracles, Ajaipal assured the Raja that the saint was just a fraud who could easily be driven out of Ajmer. He promised to help Prithviraj by bringing his own army of disciples and magical tools to deal with the fakir.
As Prithviraj made his way to confront Khwaja Muinuddin, his anger grew, and he entertained thoughts of harming the saint. However, as soon as these evil thoughts entered his mind, he lost his sight and was unable to move forward. When he remembered his mother’s words and decided to approach the saint with reverence, his vision was restored. By the time he reached Anasagar, he had experienced several miraculous occurrences. As he arrived, he was reassured to see Ajaipal and his disciples arriving with their magical tools, ready to confront Khwaja Muinuddin.
Ajaipal initiated a series of magical attacks on Khwaja Saheb and his followers, causing initial fear among the saint’s disciples. Khwaja Saheb reassured them and instructed the drawing of a protective circle. Ajaipal’s first attack involved whirling chakras, sharp-edged discs intended to harm, but these turned against his own forces without affecting Khwaja Saheb’s group. Next, an army of venomous snakes and scorpions charged at the saint’s circle. However, these creatures perished upon nearing the protective boundary, with some turning back to harm Ajaipal’s own men. Following this failure, Ajaipal conjured storms of fire, water, and stones, which again caused damage only to his side while leaving the saint’s followers unscathed.
During this turmoil, the people of Ajmer continued to suffer from the mysterious absence of water. In desperation, Ajaipal and Raja Prithviraj sought mercy from Khwaja Saheb, appealing to his compassion as a saint. In response, Khwaja Saheb asked Ajaipal to retrieve the Mashkiza containing the Anasagar Lake’s water. Despite his magical abilities, Ajaipal could not lift it, which underscored the superiority of the saint’s spiritual powers. One of Khwaja Saheb’s followers effortlessly poured the water back into the lake, restoring the city’s water supply and normalcy.
After these failures, Ajaipal made a final attempt to assert his power. He challenged Khwaja Saheb to reveal his spiritual status, boasting of his own abilities. Using a Mirgchala (a sacred deer skin), Ajaipal ascended into the air, disappearing into the sky. Khwaja Saheb, unperturbed, directed his wooden sandals to retrieve Ajaipal. The sandals struck Ajaipal persistently, forcing him back to the ground despite his resistance. Defeated, Ajaipal surrendered to Khwaja Saheb and converted to Islam, becoming his disciple with the name Abdulla Bayabani.
As a gesture of faith, Ajaipal requested a demonstration of Khwaja Saheb’s spiritual realm, which was granted. His spirit was taken to the seventh heaven, where he witnessed the saint’s unparalleled spiritual powers. Recognizing his past errors, Ajaipal sought eternal life to atone for his sins. Khwaja Saheb’s prayers secured this, with the condition that Ajaipal’s spirit would serve humanity in an unseen form.
According to legend, Abdulla Bayabani’s spirit continues to assist those lost in the wilderness around Ajmer, providing guidance and sustenance to those in need. Many testified to this miraculous help before India’s partition. However, despite his transformation, Raja Prithviraj declined Khwaja Saheb’s invitation to embrace Islam and left in discontent.
(Author is Professor in Comparative Literature and Chairman of Centre for Narendra Modi Studies (CNMS). Email: [email protected])