Hazrat Data Ganj Bakhsh Ali Hujwiri.. Sufi shrine in Pakistan

What is the real name of Hazrat Data Ganj Bakhsh?

Hazrat Data Ganj Bakhsh, Ali Hajwary Lahore Pakistan. The real name of Hazrat Data Ganj Bakhsh is Hazrat Hafiz Syed Abul Hassan bin Usman bin Ali Al-Jalabi Al-Hajwiri known as Data Ali Hajwary also called Data Ganj Bakhsh.

Data Ganj Bakhsh Ali Hajwary

There were great Persian Sufi scholars, writers, and poets who lived during the 5th century AH (11th century ). He played a significant role in the spread of Islam in South Asia.

Hazrat Data Ganj Bakhsh (Ali Hajwary) Sufi shrine in Pakistan

1. Lineage and family
2. Travel
3. Beginning in the Sufi order
4. Arrival in Lahore
5. Miracle in Lahore
6. is passing
7. With respect to the great Sufis towards Hazrat Ali Hajwary
8. Khwaja Moinuddin Chishti (RA)
9. Sheikh Abdul Qadir Jilani (RA)
10. works
11. Other works
12. Prices and teachings
13. Tombs

Lineage and family

Hazrat Ali hajvery was both Hussaini and Hussaini Sayyid. You are the Holy Prophet through your father. Obtained direct lineage from Hazrat Imam Hassan's son, Hazrat Ali. Had direct descendants. Its lineage is as follows.

• Son of Hazrat Ali Hajwary
• Son of Hazrat Muhammad Usman
• Hazrat Abul Hassan Hassan Ali, son of
• Hazrat Abdul Rahman, son of
• Son of Hazrat Shah Shuja
• Hazrat Abul Hassan Hassan Ali, son of
• Hazrat Hassan Asghar, son of
• Son of Hazrat Zaid
• Hazrat Imam Hassan son
• Hazrat Ali (RA)

After the tragedy of Karbala, Hazrat Ali. Many of his descendants migrated abroad and among them were the ancestors of Hazrat, Ali hajvery who migrated to the Ghaznavid Empire, which is now Afghanistan.

Hazrat Ali hajvery (RA) was also received by Syedna Hussaini. Through his mother who was a descendant of Hazrat Imam Hussain (RA).

His mother was devoted to religious worship and was committed to the welfare of the poor and suffering. His uncles were highly respected and held the title of Taj-ul-Awliya Adjacent to the mausoleum of Hazrat Tajul Auliya, the tomb of Hazrat Ali Hajwary's mother was laid.

Although the family lived in very prosperous conditions, they were highly respected for their piety and religious devotion.

Birth

Hazrat Ali hajvery (RA) was born in Ghazni city during the reign of Mahmud Ghaznavi of Ghazni where his family had settled. He was known as Ali al-Jalbi al-Hajvery (Rah) because he lived in two different circles (mahallas) within the city of Ghazni, Jalib, and Hajwir. The exact date of birth of Hazrat Ali hajvery (RA) is not known, which is estimated from 400 AH to 406 AH. Little is known about early life or its education.

Travel

After completing his education, he traveled extensively to seek knowledge from eminent scholars and to pay homage to the saints. It is said that he traveled for forty years, during which time he always offered Friday prayers in congregation.

He traveled to Syria, Iraq, Persia, Kohistan, Azerbaijan, Tabriz, Kerman, Khorasan, Transcaucasia, among other places, and met with many prominent Sufis of the time. In Khurasan alone, he is reported to have met 300 Sufis. They belong in Kashf al-Mahjoob.

It would be difficult to mention all the sheiks of Khurasan. In Khurasan alone, I have met more than three hundred saints who live separately and who have such a mystical value that even one of them would be enough for the whole world. 

They are the light of love and prosperity in the spiritual sky of Khurasan
.
After gaining knowledge in the fields of his quest, he turned his energy to the search for a successful spiritual master (perfect mentor). He traveled far and wide in search of a personality who could quench the thirst for spirituality rather than just superficial knowledge. 

Hazrat Ali hajvery(may Allah have mercy on him) says in Kashf al-Mahjoob Religious scholars have made no distinction between knowledge and cognition, except when they say that God can be called Al-Youm, but not Arif. There is a lack of divine blessing in detail.

Sufis call knowledge cognition, which includes both religious customs and the state. The one who knew him could express his condition, he used to say"Arif" (feminine). On the other hand, they call every kind of knowledge 'knowledge' which is devoid of spiritual and religious practice, and whoever has such knowledge is called Aleem (knower).

One, then, who knows the meaning and reality of what they call 'Arif', and who knows only verbal expression and who remembers what they call 'spiritual reality. For this reason, when Sufis want to criticize an opponent, they call him a Danish. This may seem objectionable, but the Sufis do not intend to blame this person for gaining knowledge, but they blame him for it. But Arif is dependent on his Lord.

Beginning in the Sufi Order

Hazrat Ali hajvery was accepted by Hazrat Sheikh Abul Fazl Muhammad bin Al Hassan Al Khotali (RA) as a disciple (spiritual disciple). Its chain (spiritual chain) has been found with the beloved Prophet.

• A disciple of Hazrat Sheikh Ali hajvery(may Allah have mercy on him)
• A disciple of Hazrat Sheikh Abul Fazl Al-Khotali (RA)
• A disciple of Hazrat Sheikh Abul Sultan Al-Husri (may Allah have mercy on him)
• A disciple of Hazrat Sheikh Abu Bakr Abdullah Shibli (RA)
• A disciple of Hazrat Sheikh Junaid Al-Baghdadi (may Allah have mercy on him)
• A disciple of Hazrat Sheikh Abu Al-Ghusl Hassan Sari Al-Saqati (RA)
• The disciple of Hazrat Sheikh Maroof Al-Karkhi (may Allah have mercy on him)
• The disciple of Hazrat Sheikh Dawood Taee
• The disciple of Hazrat Sheikh Habib Al-Ajmi (may Allah have mercy on him)
• The disciple of Hazrat Sheikh Hassan Al-Basri (RA)
• Syedna Ali Ibn Abi Talib Razif, Caliph
• Syedna Muhammad bin Abdullah, 2

The statement of Hazrat Shaykh Al-Khotali (may Allah have mercy on him) has been narrated by Hazrat Ali hajvery(may Allah have mercy on him) in Kashf Al-Mahjoob He is the teacher I teach in Sufism. 

 He was well versed in the science and traditions of the Qur'anic exegesis. In Sufism, he follows the doctrine of Junaid. He was a disciple of Husseini and a companion of Sirwani, and a contemporary of Abu Amr Qazvini and Abu al-Hasan ibn Sulaybah. 

He spent sixty years in sincere retirement from the world, mostly on Mount Pam. He showed many signs and symbols (of sainthood), but he did not wear the dress of a Sufi, nor did he adopt an external fashion, and he was strict on a regular basis. 

I have never seen a man more intimidated than me. Regarding this, he said: The world is only one day in which we are fasting, that is, we do not get anything from it, and we do not control it, because we have committed its immorality and its Has seen the "curtain" and turned away. Our backing is on that. 

Once I was pouring water on his hands to cleanse himself. The thought came to me: 'Since everything is predetermined, why should a free man enslave himself to spiritual leaders? 

The Sheikh said: 'Son, I know what you are thinking. Reassure me that everyone has a reason. Ruling on sustenance. When Allah wants to give a common man a crown and a kingdom, he would repent. And puts him in the service of a friend, so that this service may lead him to honor and dignity. "He used to tell me a lot of good things like this every day". 

He died in Beit Al-Jinn, a village at the head of a mountain road between Bani Damas and the Damascus River. His head was resting on my chest as he counted his last breaths. I was in pain at the time, because it is human nature to be sad when a close friend leaves. 

The Sheikh said to me: My son, I will tell you an article of faith, if you follow it firmly, it will save you from all troubles. Whatever good or evil Allah has created, do not quarrel or be sad in your heart in any place or situation due to its action. He gave no further restraining order but gave up his life. 

 Other teachers and sheikhs associated with Hazrat Ali hajvery(may Allah have mercy on him) are:

 

Abu al-Abbas Ahmad ibn Muhammad al-Ashkani (ra)

Hazrat Ali hajvery(may Allah have mercy on him) has described it in detail. He was an Imam in every branch of the basic and derivative sciences of religion and was respected in every respect. He met a large number of eminent Sufi sheikhs.

He is one of the prominent Imams and Mushaikhs. His theory was based on annihilation, and his impressions were very complex. Some fools have imitated him and adopted his difficult writing style. When it is not praiseworthy to imitate in its spiritual meaning, then how right it is to imitate mere expression! I was very close to him, and he loved me very much. He was my teacher in some sciences. In all my life I have never seen anyone who has more devotion to the Shari'a. He kept himself separate from all sorts of things. 

Because of the delicacy of his inspirational visions and his intricate writings, only an imam with deep insight could get guidance from him. He always had the natural abominations of this world and the next, and constantly said, "I long for a non-existence that does not exist." And he used to say: Every human being desires the impossible, and I desire the impossible, which I believe will never be realized, that is, may Allah lead me to non-existence that will never come into existence. 

Because stations and miracles are all curtains and trouble and man is becoming the super of his own curtain. Better a poor horse than no horse. Allah Almighty is a being who is not subject to anyone, what harm will happen to his kingdom if I become uncivilized. his is an authentic principle in real annihilation.

 

Abu al-Qasim ibn Ali ibn Abdullah al-Gargani (ra)

He was the unique and incomparable pole of his time. His initial condition was excellent and strong. They traveled long distances honestly. All the aspirants of his time were inclined towards him and the seekers of the path of truth had full confidence in him. 

He had the amazing power to reveal the inner state of the novice (Kashf al-Waqt wa Muridin). He was well versed in various branches of knowledge. All their students are the jewels of the society in which they move because of their knowledge and behavior. 

By the will of God, he will have a perfect successor, in whose power the whole body of the Sufis will accept, namely Abu Ali al-Fadl b. Muhammad al-Farmadhi who is fully committed to the service of his Sheikh and has turned away from all (worldly) things. With the blessing of this (ruin), Allah Almighty has made him the spiritual face (first tongue) of this veiled Sheikh.

Abu Ahmad Muzaffar bin Ahmed bin Hamdan (RA)

Hazrat Ali hajvery(RA) narrates an interesting experience related to Qawwali in Kashf al-Mahjoob: Came to his presence one day, when the weather was very hot, dressed as a traveler, and had his hair in disarray. 

He told me: ‘Tell me what you want at the moment.’ I replied that I wanted to listen to some music (Sama). He immediately. Called a singer (qawwal) and several musicians. Being young and passionate and full of the spirit of a newborn, I was very excited when the stress of music fell on my ears. After a while, when my happiness was over, he asked me how I liked him. 

I told her I had a lot of fun. They said: The effect of music lasts only when there is no meditation, and as soon as there is meditation, there is no power of music. Take care not to get used to it, lest it becomes part of your nature, and keep you from doing high things.

Abu al-Qasim Abdul Kareem bin Hawazin Al-Qashairi (RA)

In his time he was a man of wonder. His status is high and his status is great, and his spiritual life and many sinful virtues are well known to the people of the present age. 

He is the author of many great sayings and fine works in every branch of science, all of which are very deep theosophical. God protected his emotions and his language from humanity. I heard him say: Sufism is like a disease called Burmese, which begins with a scene and ends quietly." Because when the disease spreads, you become dumb. There are two aspects to Sufism: comprehension (wajd) and visions (numbers). 

Theories belong to novices, and the expression of such visions is bold. Ecstasy is about advertising, and expressing Ecstasy while Ecstasy continues is impossible. As long as they are mere seekers they speak of lofty aspirations, which are despised even by the aspirants (Ahl al-Halim), but when they attain, they give up, and by words or gestures someone And does not express. 

In the same way, since Moses was a beginner, all his desires were with God. He expressed his desire and said, "My Lord, show me [myself] that I may see you." (7: 139) This expression of an unwanted desire sounded like a heart. Our Messenger, of course, was an expert and a firm believer. When his man arrived at the station of desire, his desire disappeared and he said, "I cannot praise you properly.

 

Arrival in Lahore

One night Hazrat Ali hajvery (RA) saw his spiritual guide and teacher Hazrat Sheikh Abul Fazl Al-Khattali in a dream and said to him: "Son! We have appointed you as the pole of Lahore. Be ready and start. Soon." For Lahore. "He replied," Your Holiness has already made Khawaja Hassan Zanjani the pole of Lahore. 

What is the need of this humble being in his presence there? What is the significance of the order of your sanctity? And lies? " Then his spiritual guide and teacher said: "O, my son! Do not argue with me and do not leave for Lahore without wasting time. Around the year 43 43 AH, in the reign of Mahmud Ghaznavi, Hazrat Abu Saeed Hajvery(may Allah have mercy on him) and Hazrat Ahmad Hamdi Sarqasi (may Allah have mercy on him) left Lahore for Ghazni. Hazrat Abu Saeed Hajvery(RA) was the sister of Hazrat Ali hajvery (RA) and the book Kashf Al-Mahjoob was written according to his request. 

Hazrat Ali hajvery (may Allah have mercy on him) said about Hazrat Ahmad Hamadi Sarqasi (may Allah have mercy on him): Khawaja Ahmad Hamdi Sarqasi was the perfect man of his time. We stayed together for a while and I saw a lot of amazing experiences from them. He was a man of the law. When he reached the outskirts of the city, it was dark. He stayed out of town and entered in the morning. Surprised, he saw a funeral. Upon inquiry, they came to know that this is the funeral of Hazrat Sheikh Khawaja Hassan Zanjani (may Allah have mercy on him), who passed away last night. He led the funeral prayers.

 

Miracle in Lahore

After settling permanently in Lahore, he also built a monastery and a mosque for himself. When the mosque was under construction, the city's scholars raised a storm against the fact that the mosque was not straight towards the qiblah. He remained free from this opposition and objection. 

When the mosque was completed, he invited scholars, Sufis, saints, and citizens to it, and all prayed behind him. After the prayer, he addressed all those present and said: "People have expressed doubts about the alignment of the mosque. I ask you to close your eyes and meditate and Then decide if it's right or not. " Then he reflected and the curtains fell from the people's eyes. 

They all saw that the Holy Kaaba was in front of their eyes and the direction of the mosque was properly connected. He spent the rest of his days there guiding, educating, and inspiring the people and preaching the doctrine of truth. Thousands of immovable people united, the flags of the people converted to Islam, the misguided began to walk on the path, madness showed reason and honesty, became incomplete (in knowledge) and the sinner Hazrat Ali hajvery(may Allah have mercy on him). Under the influence of Alayh, they adopted virtue. ). 

One of the earlier religions was Rai Raju, who was the Viceroy of Lahore during the reign of Sultan Maudood. When he converted to Islam, he was renamed Sheikh Hindi. His descendants have been the custodians of the tomb ever since.

 

Is passing

Hazrat Ali hajvery(may Allah have mercy on him) is said to have passed away on the twentieth day of the month of Rabi-ul-Awal 465 AH, although the date, month, and year are all speculative. Others estimate his death to be between 481 AH and 500 AH. His wedding takes place on the twentieth and twenty-first day of Safar. Respect of the great Sufis towards Hazrat Ali hajvery(ra).

 

Khwaja Moinuddin Chishti (RA)

After forty days of contemplation and spiritual enlightenment at the shrine of Hazrat Ali Hajwary, the great elder of Ajmer, Khawaja Moinuddin Chishti (RA), came to Lahore. Khwaja Moinuddin Chishti (may Allah have mercy on him) expressed his gratitude and expressed the following the couple in a passionate train due to their love and devotion:

Ganj Bakhsh-e faiz-e aalam, mazhar-e nur-i Khuda Naqisaan ra pir-e kaamil, kaamilaan ra rahnuma

A tried translation of this inspiring couple: The giver of rewards, the benefactor of the world [and] the manifestation of God's light, For the imperfect, a perfect spiritual guide, and for the perfect, a guide. From that time onwards, Hazrat Ali hajvery(may Allah have mercy on him) became known as Data Ganj Bakhsh (the owner of treasures/wealth).

Sheikh Abdul Qadir Jilani (RA)

It is narrated that Sheikh Abdul Qadir Jilani (RA) said during one of his gatherings, “If I had been born in his time, I, Abdul Qadir would have considered him my spiritual guide." Sheikh Abdul Qadir Jilani (RA) also stated, “Data Ganj Bakhsh is the lion of Sufism and should be approached with the utmost respect."

works
Kashf-ul-Mahjoob- (کشف المحجوب)

The first important treatise of Sufism, Kashf al-Mahjoob (Divine Mystery), is celebrated with great reverence. Hazrat Ali had very (may Allah have mercy on him) was a writer, author and discriminator in the choice of subjects.

Kashf al-Mahjoob was written in response to the request of his fellow town Hazrat Abu Saeed Hajvery(may Allah have mercy on him) who asked him the following questions:

 

• Explain the true meaning of the Sufi path.
• Explain the nature of Sufi stations, their beliefs and sayings, and their mystical allegiance.
• Explain how God's love and good nature overwhelms hearts.
• Explain why the intellect is unable to understand the truth.
• Explain why the nafs (lower soul) is reluctant to get close to the truth and how the soul gets its strength and life.
• Explain the theories, sayings, and practical aspects of Sufism that are connected with these theories.  

"Hazrat Ali hajvery(may Allah have mercy on him) begins with the following answer about the present status of Sufism.“

In our time and especially in this country (India) Sufism is obsolete where the majority of people are suffering from worldly lust. They have turned away from being satisfied with the command of truth. Those who claim to have knowledge of the divine and the way have established a concept of Sufism that contradicts its basic tenets.
The purpose of the book seems to be to formulate a complete system of Sufism, and the author's conduct is that of a teacher who guides a student.

It would not be a proud opinion to mention Kashf al-Mahjoob as the primary source for the laws of Sufism. It describes all the stages of the path of Sufism in such a way that those who study in the words of the author and follow the book will not need the advice and guidance of any Shaykh (spiritual guide). He touches on the ideologies of different sects of Sufis, in which he mentions the special ideology of each.

This work has always been praised by the majority of theologians and sheikhs representing different schools of thought and has always been an excellent source of guidance for those seeking the right path. It leads to the straight path and enlightens the mind of the seeker with the light of the law of truth and truth and he feels free from any doubt.
 

The great saint Hazrat Nizamuddin Auliya (RA) said about the book:
He who does not have a Shaykh can study Kashf al-Mahjoob, [not only will he be guided but eventually] by the blessing which God has placed in this book, one will find a Shaykh.

 

Other work

Hazrat Ali hajvery(may Allah have mercy on him) wrote some other books but he himself mentioned in Kashf al-Mahjoob that they were stolen by other people. they say:

“I have already written some books on the subject, but all my efforts were in vain because some pretenders chose the selected parts from them to impress their followers because it was their job and they Finished the rest of the work. 

Such people consider such grief and denial as a blessing of Allah. Some voluntarily took over but failed to achieve anything. Some people learned about things but did not understand what they meant. Such people only like his impressions and think that memorizing and copying such a statement is Sufism. This is their misfortune."

Quotes & Teachings

1. God has judged every good and evil that happens to man.

2.  Pray to God to save you from the wickedness of your soul.

3. Whoever restrains his soul from lust, surely Paradise will be his abode.

4. The spiritual path is difficult to travel except for those who have been created for a purpose.

5. Only God can help man to do good deeds.

6. The action and intervention of all human beings is God's action and creation.

7. The science of Sufism is deserted in our time.

8.  The people are obsessed with following their desires and they have turned to the path of spirituality.

9.   Blind adaptation replaced spiritual excitement.

10.  The universe is a place of divine mystery, which accumulates in created things.

11.  Matter, accidents, elements, body, form, and properties are all veils of God's secrets.

12. Man is greedy for his home environment, he suffers from ignorance and indifference, he does not try to throw away the veil.

13. The spirit of the beast is the greatest of all veils between God and man.

14.  Knowledge is not knowledge without action.

15. The greatness of knowledge is expressed in the fact that without it no one can know God.

16. Divine knowledge enters into that which is hidden and understands that which is manifest.

17. It gives the student the ability to think of God in everything he does, knowing that God sees him and everything he does.

18. God's knowledge is the science of knowledge; Knowledge from God is the science of sacred law And knowledge with God is the science of the Sufi path.

19.  Humanity is the greatest obstacle that separates man from divinity.

20. Poverty is a form and essence. Its form is miserable and insensitive, but its essence is good luck and free choice.

21.  The glory of poverty is that the body of the poor man works from the foundation of God and from sin, and protects his heart from evil and tainted thoughts.

22. The misery of poverty is a sign of existence, while the happiness of wealth is a sign of 'absence'.

23. Dervishism in all its meanings is metaphorical poverty, and among all its subordinate aspect is a transcendental principle.

24. In Sufi terms, there is no derivation from answering the needs of the individual, because in Sufism there is no gender from which it can be derived.

25.  The essence of Sufism includes the annihilation of human qualities.

26.  Since Sufism consists of turning away from humanity, it must not take shape.

27. The Sufi is fully present: his soul is where his body is, and his body is where his soul is, and his soul is where his foot is, and his foot is where his soul is.

28.  Earlier the practice of Sufism was known and pretense was unknown. Nowadays, pretense is known and its action is unknown.

29. It is the inner radiance that makes a Sufi, not a religious garment.

30. This world is the abode of troubles, the source of grief and anger, the part of grief and anger, the separate home, and the cradle of tribulations.

31.  Sufi Sheikh is the healer of men's souls.

32. The saints of God reach a place where there is no longer any place, where all degrees and stations disappear and where outward impressions are taken away from the basic facts.

33. Our religion takes the middle ground between free will and prophecy.

34. Whoever bows his head in humility like his servant, God will exalt his position in both worlds.

35. Acquisition is a characteristic of God's friends, while hypocrisy is a characteristic of his enemies. 

36. Divine guidance requires the self, without which meditation is invincible.

37. Knowledge and action cannot be divorced in any way, just as sunlight cannot be separated from the sun.

38. Lust is our chain and sin is our chain.

39. Anyone who claims to know God without rudeness and without fear is an ignorant fool, not a God.

40. Human nature is more ignorant than knowledge.

41. Knowledge is a divine attribute and action is an attribute of man.

42. Ordinary people like to live in the yellow of the holy law, but the chosen people behave spontaneously to feel the fruits of it in their hearts.

43. In the mystical path, he who says, 'I have come' has gone astray.

44. Man becomes one with God when God honors him and separates from God when God despises him.

45. The way of God is like the blazing sun.

46. The dervish's food is ecstasy, his clothing is piety, and his abode is unseen.

47.  God protects His saints from Satan's tricks in all circumstances.

48. Learning is not learned until it is practiced, and its disease is not known until it is true.

49. Greed defames the dervishes in both worlds.

50. Love is an attribute of the beloved. Therefore, no explanation of its true nature is possible.

51.  For the knowledge of God, it is necessary to abandon prophecy and to abandon prophecy is resignation.

52.  The heart is the place of knowledge of God and is more devout than the Kaaba.

53. Men always look at the Kaaba, but God always looks at the heart.

54.  The wickedness of the gods is in greed, the injustice of the princes, and the hypocrisy of the dervishes.

55.  God's friends see in every gift and benefit the giver and the benefactor.

56. Ignorant Sufis are impure creatures of God. In the same way, wise Sufis are elders.

57. Do not afflict yourself with destiny, for things which are destined for eternity will not be changed by your efforts.

58.  When you reconcile with God in adversity, you see only the author of adversity, and adversity does not come by itself.

59.  If you do not make peace with God, when trouble comes, your heart is filled with trouble.

60. God did not change His prediction by foreshadowing our satisfaction and dissatisfaction. Therefore, our satisfaction with His commandments is a part of our happiness.

61. Accessories are not perishable. However, attributes can be annihilated.

62. Man's attributes cover him from God.

63. When man sees God's choice and abandons his choice, he is saved from all sorrows.

64. When its true nature is manifested as divine, it is known.

65.  When the effort is made, psychological work is a shackle and a veil.

66.  When a person is satisfied with God's commands, it is a sign that God is pleased with him.

67. The the perfection of the state of the intoxicated person.

68. Eternal life is obtained through spiritual sacrifice and the satisfaction of interest in fulfilling God's commandments.

69.  Searching is the cause of finding, but searching is the reason.

70. Strength is based on what God has blessed to do.

71.  One can meditate without any grief.

72. When you have acquired the knowledge of the lower soul, you recognize that it can be controlled by discipline, but its essence and substance do not end.

73. The purpose of mourning the lower soul is to destroy its attributes, not to destroy its reality.

74. The lust of the eye is sight, the sound of the ear is heard, the nose is smelled, the tongue is spoken, the palate is tasted, the body is touched and the mind is taken care of.

75. When a person surrenders himself before God, God protects him, and through God's protection, he comes much closer to eliminating evil through himself.

76. Unless man is foreshadowed by divine protection, he cannot abstain from anything by his own labor.

77.  Unless God is inclined towards man, his labor is of no use.

78. Religion is the root and Sufism is a branch.

79. There were saints of God whom He distinguished from His friendship.

80. God has made the evidence of prophecy to this day to keep it low and has made the saints the means by which it is manifested.

81. God made the saints the rulers of the universe.

82. To give greed to this world is only temporary, to turn away from God and to have greed for the Hereafter is to turn to God forever.

83. What is temporary perishes and abandoning it becomes useless, but what is eternal cannot perish, so it is also illegitimate to abandon it.

84. The miracle is a sign of the truth of the saints, and it cannot be revealed to the one who imposed it except the sign that his offer is false.

85. The case of the prophets depend on their high rank and not on saving them from the unclean act of sin, not on miracles or deeds that violate tradition.

86. The miracles of a saint confirm the proof of the prophet.

87. Mujtahid includes publicity. The secret of dignity.

88. The Sunnah of the Prophet. Are witnesses to the reality of the mission.

89.  Miracles and Sunnah is divine gifts and not things obtained by man.

90.  The ascension of the prophets is outwardly and physically, while the soul of the saints of  Allah are inwardly and spiritually.

91. Saintship is a heavenly mystery that is revealed only through behavior.

92. A saint is known only as a cent.

93. He who perishes from his own self abides in the will of God.

94.  God has eternal attributes, which have a strange status to him, and are sustained by him.

95.  When God's ability manifests its dominion over humanity, it removes man from his being, so that his speech becomes God's speech.

96. God created the body and associated its life with the soul, and He created the soul and associated its life for Himself.

97.  Unity is a mystery revealed by God to His servants, and it cannot be expressed in words.

98. It is necessary to purify the body with prayer. gnosis The heart needs to be cleansed.

99.  Love is a divine gift. Nothing can be achieved.

100. Appetite sharpens intelligence and improves brain and health.

101. Although hunger is a pain for the body, it enlightens the heart, purifies the soul, and leads the soul to God.

102. When food is restrained by the spirit below, it weakens, it increases strength and the mysteries and the secrets of God become clearer.

103. The fruit of hunger is the remembrance of God.

104. The real purpose of a pilgrimage is not to visit the Kaaba but to gain the reverence of God.

105. The person who is the most sincere of the self-made is most firmly in contemplation, because inner contemplation is connected with outward reflection.

106.  God does not want the imagination to be able to explain it or the intellect to understand its nature.

107. Marriage is suitable for those who prefer to associate with humanity, and for those who want to retire from humanity, anger is an ornament.

108. There is no flame of lust that cannot be extinguished by hard work, because when the vicegerent goes beyond himself, you have the tool that will extinguish it.

109. Water flows in the bed of the river, but when it reaches the sea, it stops flowing and changes its taste, so that those who desire water may escape from it, but those who desire pearls. They sink into it.

110.  God annihilates the souls of those who love Him by revealing His greatness, and by revealing His beauty gives eternal life to their hearts.

111. Contemplation This world resembles God's vision in the next world.

112. Faith and knowledge is love, and obedience is a symbol of love.

113. There is no basis for dancing in religious law or in a mystical way.

114. Auditions should not be put into practice unless they come voluntarily. One should not make a habit of it but should do it seldom.

 

Tomb

The shrine is located near Bhati Gate in Lahore's Walled City. It was originally built by the Ghaznavid king Sultan Zakir-ud-Din Ibrahim at the end of the 11th century and has been expanded several times. Adjacent to this branch is a mosque, an extension of which was built by Hazrat Ali hajveri in his lifetime. In front of it is the gate of a small room (Hijra) where Hazrat Khawaja Moinuddin Chisti meditated for forty days. To the west of the tomb is the courtyard for the recitation of the Holy Qur'an.

Ali Hajwary's mausoleum is built on a white marble platform. In the center is the tomb of Hazrat Ali hajveri(may Allah have mercy on him) which is with the rest of the places of Hazrat Ahmad Hamdi Sarqasi (may Allah have mercy on him) and Hazrat Abu Saeed Hajvery(may Allah is pleased with him) who both came to Lahore from Ghazni.

 

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