Hazrat Sultan AURANGZEB ALAMGIR {RA}

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••HAZRAT SHAYKH ABUL MUZAFFAR MUHI-UD-DIN (Moinuddin) MUHAMMAD AURANGZEB ALAMGIR {Rehmatullah’ Allaieh}•••••

Famously Known as : 
UJJAT E ISLAM.HAZRATE AURANGZEB ALAMGIR {Rehmatullah’ Allaieh}•

6th Mughal Emperor•

Reign 31 July 1658 – 3 March 1707

Coronation 13 June 1659 at Red Fort, Delhi

Predecessor : Hazrat Shah Jahan (RA)

Successor : Bahadur Shah I (RA)

Consort : Dilras Banu Begum

Wives: Begum Nawab Bai
&
Aurangabadi Mahal
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Udaipuri Mahal
&
Zainabadi Mahal

Issue : Zeb-un-Nissa
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Zinat-un-Nissa
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Muhammad Azam Shah
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Mehr-un-Nissa
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Sultan Muhammad Akbar
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Muhammad Sultan
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Bahadur Shah I
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Badr-un-Nissa
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Zubdat-un-Nissa
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Muhammad Kam Bakhsh


Full name :
Hazrat Abul Muzaffar Muhi-ud-Din Mohammad Aurangzeb Alamgir


House: Timurid

Dynasty Timurid

Father: Hazrat Shah Jahan (RA)

Mother : Bibi Mumtaz Mahal

Born 14 October 1618 (N.S.)
Dahod, Mughal Empire

Died 20 February 1707 (aged 88)
Ahmednagar, Mughal Empire

Burial: Mazzar e Mubarak at Khuldabad

Religion: Islam (Sunni Muslim)

Hazrat Shaykh
Abul Muzaffar Muhi-ud-Din Muhammad Aurangzeb Alamgir (Rehmatullah’ Allaieh)•

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GREAT EMPEROR AURANGZEB •

Hadhrat Hāfiz-ul-Qurān Abul-Muzaffar Muhiy-ud-Dīn Muhammad Aurangzeb Ālamgīr qaddasa-Allāhu sirrahū (may Allāh sanctify his secret) was the sixth Mughal emperor of India. He was the greatest among all Mughal emperors as well as the wealthiest among all his contemporary kings. He was a pious Muslim, a religious scholar, a Sūfī and a walī (Muslim saint). He was a great king, an excellent general, and the best administrator.

The venerable Aurangzeb was the third son and sixth child of Emperor Shāh Jahān and Mumtāz Mahal (for whom the Tāj Mahal was built). He was born on 15 Zul-Qa’dah 1027 AH, 3rd November 1618 at Dahod, Gujarāt, India. His father was the governor of Gujarāt at that time.

Aurangzeb learned Persian and Arabic and studied the traditional Islamic sciences of jurisprudence, Hadīth, Tafsīr and Tasawwuf. He studied the greatest book of Hadīth Sahīh al-Bukhārī from Hadhrat Mawlānā Muhammad Farrukh Shāh Sirhindī (1038-1122H/1628-1710), son of Khwāja Muhammad Sa’īd ibn Imām Rabbānī. Among his teachers were some of the finest scholars of that time, such as Mawlānā Abd al-Latīf Sultānpurī, Mīr Muhammad Hāshim Gīlānī, Mullā Mohan Bihārī, Mawlānā Sa’d-Allāh Khān, Mawlānā Sayyid Muhammad Qanaujī, Mawlānā Ahmad Jīwan, Dānishmand Khān and Mawlānā Shaykh Abd al-Qawī.

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He was a follower of the Hanafī school of Islamic law. He used to study the great books of Sufism, specially writings of Imām Ghazālī such as Ihyā Ulūm ad-Dīn and Kīmyā-i Sa’ādat.

He assumed the throne in 1068H/1659 and became the sixth Mughal emperor of India.

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Spiritual Journey
Aurangzeb was only about seven years old when the great Imām and the reviver of Islam in the second millenium, Imām Rabbānī Shaykh Ahmad Sirhindī passed away in 1034 AH. However, some sources suggest that he was blessed with the company of Imām Rabbānī along with his grandfather Emperor Jahāngīr.

He possessed a strong love of the Naqshbandī Sufi masters such as Imām Rabbānī and his descendants. Approximately in 1048H/1638, when he was a young prince of twenty years, he went to the exalted city Sirhind along with his father and swore the allegiance (bai’ah) in the Spiritual Path to the great master of the Naqshbandī order Hadhrat Imām Muhammad Ma’sūm Fārūqī Sirhindī, son and successor of Imām Rabbānī Mujaddid Alf-i Sānī Shaykh Ahmad Sirhindī radiy-Allāhu anhuma. Imām Ma’sūm gave him the glad tidings that he will succeed his father and take the throne of India.

Aurangzeb had begged his shaykh to accompany him perpetually, but the shaykh refused. Instead, on his earnest requests, Imām Ma’sūm appointed his fifth son Shaykh Saif ad-Dīn as the spiritual mentor of Aurangzeb and sent him to the capital to live with and accompany the emperor and guide him in spiritual and religious affairs.

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Once Shaykh Saif ad-Dīn reported the spiritual progress of the emperor to his noble father Imām Ma’sūm and told that he has completed his Latāif and has achieved the Sultān al-Azkār (the chief Zikr) and Rābita (perpetual connection with the shaykh), and is now practicing the zikr of Nafī-Asbāt. Imām Ma’sūm replied: “[This faqīr] finds the bātin (interior) of the emperor filled with the cognation of the masters and is hopeful that he will soon be honored with the Fanā-i Qalb (the fanā of heart) that is the first level from the levels of walāyat (sainthood).” [letter 220, volume 3]

In another letter, Shaykh Saif ad-Dīn wrote to his blessed father about the spiritual progress of Emperor Aurangzeb, and wrote these words: “He (Aurangzeb) has found his Source of Determination [Mubda-i Ta’ayyun] to be the Attribute of Knowledge [Sifat al-Ilm] and says that a close relationship is found with that blessed Attribute.” Imām Ma’sūm was so much pleased with the spiritual progress of the emperor that he replied: “[I] was pleased by reading it; [I was] close to start dancing. May the Almighty grant full share from the blessings of this exalted Attribute.” [letter 242, volume 3]

In the elderly age, Imām Muhammad Ma’sūm had pain in the knees and could not walk easily. Aurangzeb sent one of his royal doctors called Sikander Beg who was an Armenian surgeon, to treat his shaykh. However, the treatment did not cure the problem.
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Although Imām Ma’sūm did not accompany Aurangzeb for long, he was always anxious and worried about the spiritual training and religious guidance of the emperor. He sent his sons and other shaykhs to live with Aurangzeb and guide him. For this purpose, he specially granted deputyship to some of his qualified and perfected disciples and sent them to the company of the emperor with the sole purpose of his spiritual and moral training. Following deputies of Imām Ma’sūm were specially granted deputyship for training the emperor:

Hadhrat Muftī Muhammad Bāqir Lahorī
Hadhrat Shaykh Muhammad Alīm Jalāl-Ābādī
Hadhrat Mawlānā Muhammad Jān Warskī
Hadhrat Hāfiz Muhammad Sādiq Kābulī
In 1067H, Imām Muhammad Ma’sūm and most of the Mujaddidī family went for Hajj and visited the holy cities of Makkah and Madinah. While back in India, Aurangzeb was busy in fighting his brother Dārā Shikoh for succession. Imām Muhammad Ma’sūm wanted Aurangzeb on the throne as he was a pious and saintly prince, while Dārā Shikoh was misguided and had anti-Islamic Hinduist beliefs. Since initially Dara Shikoh was a follower of the Qadri Sufi order, Imam Ma’sum sent his eldest son Shaykh Sibghat-Allah to Baghdad to request the head of the Qadri order Hadhrat Ghaws al-A’zam Sayyidina Shaykh Abd al-Qadir Jilani radiy-Allahu anhu that he may remove his support for Dara Shikoh. This request was accepted by Shaykh Jilani, and Dara Shikoh is known to have abandoned the Qadri order.

While in the holy city of Madinah, Imām Muhammad Ma’sūm begged in the court of the Master of the Universe Prophet Muhammad sall-Allāhu alahi wa-sallam for the victory of Aurangzeb. The Final Prophet sall-Allāhu alaihi wa-sallam appeared to him holding a sword in his blessed hands, and indicated the killing of Dārā Shikoh. Thus, with the approval of the Lord of the World Sayyidinā Muhammad alaihi is-salām, Aurangzeb was victorious and gained the throne, while Dārā Shikoh was executed (in 1069H/1659) by a decree (fatwā) issued by the scholars and judges. This incidence is reported in Hasanāt al-Haramain (page 252) and other books of the Mujaddidi order.

It should be noted that Prince Dārā Shikoh, who was the first son of Emperor Shāh Jahān and had a claim on the throne of India, had been misguided due to the company of Hindu yogis and some fake and unperfected Sufis. Though he strongly believed in Islam and Sufism, his Sufism was not the standard orthodox Sufism based on Islamic Sharia, rather he believed in a version of Sufism based on Hindu philosophy. His rule on India would have been a great danger to Islam and a disaster for Muslims, so the saints and scholars made all efforts to prevent it. With the spiritual powers and blessings of Imām Muhammad Ma’sūm, Dārā Shikoh was defeated and Aurangzeb took the throne and served as a just and pious ruler.

During the war of succession, the great deputy of Imām Rabbānī Shaykh Adam Banūrī, who had died quite earlier in 1053 AH, appeared in the dreams of his deputies by the commandment of the Final Prophet sall-Allāhu alaihi wa-sallam and ordered them to support Aurangzeb and fight for him.

When Imām Ma’sūm returned from the Haramain, Aurangzeb had already assumed the throne and Dārā Shikoh had been executed.

Aurangzeb then earnestly requested Khwāja Muhammad Sa’īd Sirhindī radiy-Allāhu anhu, second son of Imām Rabbānī and elder brother of Imām Ma’sūm, to accompany him in the capital, so the Khwāja went to Delhi and blessed the emperor with his company and spiritual guidance even though he was very sick.

After becoming emperor, he memorized the Holy Qur’ān by heart in 1072H/1662.

Imām Muhammad Ma’sūm passed away in 1079 AH. Later, Aurangzeb accompanied his noble sons and nephews and other Sufi masters of the Mujaddidī order for spiritual guidance.

Shaykh Abd al-Ahad Wahdat Sirhindī (1126H/1714), son of Khwāja Muhammad Sa’īd ibn Imām Rabbānī, went for Hajj in 1109H/1697 and after returning, was requested by Aurangzeb to accompany him. He remained with Aurangzeb for about two years.

Relations with Sufi masters
The shaykhs of the Mujaddidī family guided Aurangzeb in religious and worldly issues and wrote letters to him. Following is a short list of such letters:

Hadhrat Khwāja Muhammad Sa’īd Fārūqī Sirhindī, second son of Imam Rabbanī, wrote nine letters to Aurangzeb (letters 37, 39, 40, 45, 46, 65, 66, 82, 84).

His shaykh Imām Muhammad Ma’sūm wrote six letters to him (letters 1.64, 2.5, 3.6, 3.122, 3.221, 3.227).
Hadhrat Khwāja Muhammad Naqshband Sirhindī, the second Qayyūm and second son of Imām Ma’sūm, wrote eighteen letters to Aurangzeb.

Hadhrat Shaykh Muhammad Ubaid-Allāh Sirhindī, third son of Imām Ma’sūm, wrote nine letters to Aurangzeb.
Hadhrat Shaykh Muhammad Saif ad-Dīn Sirhindī, fifth son of Imām Ma’sūm and spiritual mentor of Aurangzeb, wrote eighteen letters to the emperor.
Not only the Mujaddidī shaykhs, Aurangzeb had strong connections with many other Sufi shaykhs of various orders. Among them are the following:

Shaykh Abd al-Latīf Burhānpurī (1066H/1656)
Shaykh Burhān Shattārī (1083H/1672), of the Shattārī Sufi order
Sayyid Sher Muhammad Qādrī Burhānpurī, of the Qādrī order
Mīr Sayyid Muhammad Qannujī, of the Chishtī order
Shaykh Muhammad Ashraf Shattārī Lāhorī, of the Shattārī order, who wrote a book refuting the Shia creed called “Tuhfat al-Husainī” and dedicated it to Aurangzeb.

Shaykh Sultān Bāhū Qādrī, a famous Sufi saint who write the book “Aurang-i Shāhī” especially for Aurangzeb and has mentioned him with great titles.
Tomb of Emperor Aurangzeb Alamgir
Tomb of Emperor Aurangzeb Alamgir

Hadhrat Muhiy-ud-Dīn Aurangzeb Alamgīr passed away from this world in Ahmadnagar on Friday in Zu’l-Qi’dah 1118 AH (20 February 1707).

He was buried in the courtyard of the Sufi shrine of Hadhrat Shaykh Burhān ad-Dīn Gharīb who was a disciple of the great Chishtī master Hadhrat Nizām ad-Dīn Awliyā. The shrine is situated in Khuldābād, Aurangābād district, in the Indian state of Mahārāshtra.

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References
Hasanāt al-Haramain, by Muhammad Shākir ibn Shaykh Badr ad-Dīn Sirhindī, research and Urdu translation by Muhammad Iqbāl Mujaddidī, published by Maktabah Sirājiya, Mūsā Zaī Sharīf, Derā Ismā’īl Khān district, Pākistān, 1981.

Rauzat al-Qayyūmiyah, by Khwāja Muhammad Ihsān Mujaddidī, published by Maktabah Nabaviyah, Lahore, 2002. Preface by Muhammad Iqbāl Mujaddidī

When historians look back at Muslim rule in India, their perspective greatly shapes the way they present historical characters. Some people are seen as great and enlightened leaders, while others are ruthless tyrants. No one is more controversial than the Mughal Emperor Aurangzeb Alamgir, who ruled from 1658 to 1707.

By Hindus and Sikhs, he is seen as a cruel and ruthless emperor that restricted freedoms and imposed a religiously intolerant regime on the people. By Muslims he is seen as a devoted and religious-minded just sultan. This article will look past the rhetoric about Aurangzeb to understand him as a Muslim ruler in a Hindu-dominated country

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Background and Early Life

An example of the Quranic calligraphy written by Aurangzeb
An example of the Quranic calligraphy written by Aurangzeb
It is important when looking at the 49 year reign of Aurangzeb to understand his reign in context. The Mughals took power in India during the reign of Babur in the 1500s. Over 150 years later when Aurangzeb took power, the Mughal Empire was at is pinnacle. It controlled the majority of the Indian subcontinent and was one of the wealthiest (if not the wealthiest outright) empires in the world.

Aurangzeb was thus born into powerful and cosmopolitan state with immense riches in 1618. His father was the legendary Shah Jahan, the builder of the Taj Mahal in Agra. He was afforded the best scholars and teachers to educate him from a young age. As a young boy, he became well-versed in the Quran, the science of Hadith, and other aspects of Islamic sciences. He was known as a very enthusiastic reader. He read and wrote in Arabic, Persian, and Chagatai Turkic, the language of his ancestors. He was also trained in the art of calligraphy. Some of his calligraphic works are still in existence today.

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Promotion of Islam

One of Aurangzeb’s main goals was to bring true Islamic governance to the Mughal Empire. Previous emperors, while all Muslim, had not all ruled according to Islamic law. His great grandfather Akbar, for example, regularly went against Islamic beliefs by adopting many non-Islamic religious beliefs and practices in his personal life as well as in his rule of the empire. Aurangzeb’s insistence on Islamic rule was based on his previous education and his strong religious convictions.

Al-Fatawa al-Hindiya, the book of Islamic law compiled by Aurangzeb
Al-Fatawa al-Hindiya, the book of Islamic law compiled by Aurangzeb
Aurangzeb took power before his father, Shah Jahan, had passed away. Despite the respect he had for his father, Aurangzeb vehemently disagreed with many of his fathers actions, considering them to be wasteful and extravagant. An example of his religious mindset was his criticism of the Taj Mahal, which was a tomb built by Shah Jahan for Aurangzeb’s mother, Mumtaz Mahal. Aurangzeb considered it to be against the religious laws of Islam to build a structure over a grave, particularly one that was so ornate and expensive. He declared “the lawfulness of a solid construction over a grave is doubtful, and there can be no doubt about the extravagance involved.” He also made it a point to publicly oppose excessive veneration of the graves of Sufis, as he noted that it was developing into a cult-like practice, away from the beliefs and practices of Islam.

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In order to practice Islamic law in the empire correctly, Aurangzeb insisted on compiling Islamic law into a codified book that could be much more easily followed. He thus brought together hundreds of scholars of Islam from all over the Muslim world to organize such laws. The result was a landmark text of fiqh (jurisprudence) in the Hanafi school, known as the Fatawa-e-Alamgiri, meaning “The Religious Decrees of Alamgir”. It was known as the Fatawa al-Hindiya (الفتاوى الهندية) in the rest of the Muslim world and is well-respected as a compendium of Hanafi law.

Using the Fatawa-e-Alamgiri as a guidebook, Aurangzeb sent officials throughout the empire to enact Islamic law and end socially corrupt practices. As such, alcoholism, gambling, and prostitution were combated by the imperial government. Taxes that were not in line with Islamic law were also abolished, a policy that was very popular with the Mughal Empire’s subjects.

To make up for the loss in tax revenue, Aurangzeb adopted a very simple lifestyle and did not live in a lavish manner as his father had. Royal traditions that he considered extravagant were abolished, such as court musicians and festivities on the emperor’s birthday.

Relations With Hindus and Sikhs

While the accomplishments and religious-mindedness of Aurangzeb’s reign is indisputable there are those historians and academics who insist that the lasting legacy of Aurangzeb is intolerance and oppression. He is commonly cited as a temple-destroyer and someone who attempted to eliminate non-Muslims in his empire. For the truth, some more context is necessary.

With regards to his attitudes towards Hindus and Sikhs in general, he was clearly not prejudiced nor discriminatory. Dozens of Hindus worked in his royal court as officials and advisers. More non-Muslims in fact were part of his court than the court of Akbar, who is commonly cited as a the most religiously tolerant Mughal emperor. With Hindus and Sikhs occupying positions in his government and military, clearly Aurangzeb was not simply a religious bigot that refused to acknowledge the contributions of his non-Muslim subjects.

The second issue that comes up in analysis’ of Aurangzeb’s rule is instances of him destroying Hindu and Sikh temples and refusing to allow new ones to be built. That he ordered such actions is a historical fact that cannot be disputed.

Aurangzeb’s court included dozens of non-Muslim officials
Aurangzeb’s court included dozens of non-Muslim officials
Preservation of temples with Islamic religious justification is a long-running tradition in India. The first Muslim army to come to India in 711 under Muhammad bin Qasim promised religious freedom and security of temples to Hindus and Buddhists. The same policy had been followed for hundreds of years before the Mughals. However, Aurangzeb did not disregard the Islamic laws regarding protection of religious minorities. Aurangzeb himself even noted that Islamically, temple desecration was not permitted when in 1659 he wrote, “According to the Shariah [Islamic law], and the exalted creed, it has been established that ancient temples should not be torn down.” 1

So if Aurangzeb did not demolish temples for religious reasons, why did he do it? The answer lies in the political nature of temples in the 1600s.

Hindu and Sikh temples (unlike Muslim mosques) were not just places of worship. They also had political significance. Temples acted as political offices and state property, and the priests that were in charge of them were in the employ of the government. When seeking to get the support of Hindus in a particular area, Mughal emperors (and even Hindu kings in non-Mughal areas) would rely on the priests to rally the local population through the temple. As such, a temple was more than just a religious building, it was also a potentially powerful political tool.

With this understanding of temples and their significance, we can move on to understand Aurangzeb’s destruction of certain temples. No historical records show that he had an indiscriminate policy of temple destruction across India. The temples he chose to destroy were carefully selected and a small fraction of the total Hindu houses of worship in India. This is because when Aurangzeb chose a temple for destruction, it was a politically motivated act, not a religious one.

Seeing the opulence and subsequent financial strain of the Mughals during the reign of Shah Jahan, numerous local governors and priests decided to rebel against Mughal authority during the reign of Aurangzeb. When a rebellion broke out in one part of the empire, the local temple was the natural political entity that rebels could rally against. So long as the rebel leaders and their client temples existed, the threat to the Mughal government existed.

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It thus became a policy when fighting rebellions against central authority, that the temple that spawned that rebellion also be destroyed. An example of this was a 1669 rebellion in Banaras led by a political rival, Shivaji, who used the local temple to rally support to his cause. After capturing Shivaji, Aurangzeb destroyed a temple in Banaras that was used as a political recruiting ground against his reign. Another example occurred in 1670 in Mathura when Jats rebelled and killed a local Muslim leader. Again, to end the rebellion Aurangzeb had to destroy the temple that had supported it.

Overall, the policy of desecrating temples was used as a political punishment for disloyal Hindu officials, not as a sign of religious intolerance as some may argue. A further argument that the lack of mosque desecration means he was religiously bigoted also holds no ground, as mosques did not double as political institutions as temples did. While the policy of obliterating a political opponent’s base of operations is one that may have its detractors, the arguments that Aurangzeb’s actions were religiously motivated are clearly baseless. Instead, Aurangzeb was a religiously-minded leader who strove hard to ensure an Islamic character permeated through all his actions as leader. This did not however mean religious intolerance as he followed guidelines for protection of non-Muslims that is mandated by Islamic law.

Footnotes:

Eaton, Richard. “Temple Desecration and Indo-Muslim States.” Frontline. (2001): n. page.

Bibliography:

Hodgson, M. G. S. The Venture of Islam, Conscience and History in a World Civilization. 3. Chicago, IL: University of Chicago Press, 1974.

Holt, P.M., Ann Lambton, and Bernard Lewis. The Cambridge History of Islam. 2A. Cambridge, UK: Cambridge University Press, 1970. Print.

Eaton, Richard. “Temple Desecration and Indo-Muslim States.” Frontline. (2001): n. page.

Ikram, S.M. Muslim Civilization in India . New York City: Columbia University Press, 1964. Web.

•News of Quran Written by Aurangzeb (RA) In India : Police Raid and get Success to Preserve it with an Respect•

are copy of Koran found in India
Police in Bangalore display the seized rare Koran
The rare Koran and the painting
Police in the Indian city of Bangalore have seized a copy of the Koran they believe may have belonged to Mughal emperor Aurangzeb over 300 years ago.
The book was discovered after a raid on a hotel in the city. Police arrested a man who was trying to sell it and an antique painting for more than $1m.

The gold-embroidered Koran, written in Persian, has more than 1,000 pages.

Experts are checking if a signature on the back belongs to Aurangzeb, who ruled India from 1658 to 1707.

•Full Name of Wali Aurangzeb •

Hazrat Shaykh Hafiz Ul Quran
Al-Sultan al-Azam wal Khaqan al-Mukarram Hazrat Abul Muzaffar Muhy-ud-Din Muhammad Aurangzeb Bahadur Alamgir I, Badshah Ghazi, Shahanshah-e-Sultanat-ul-Hindiya Wal Mughaliya.
(Rehmatullah’ Allaieh)

•Tomb (Mazzar e Mubarak) & Shrine of Hazrat Aurangzeb Alamgir (RA) Information•

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The Great and the last Mughal ruler Aurangzeb who spent the last 25 years in the Deccan was according to his will buried in the courtyard of the tomb of Shaikh Zainuddin at Rauza in sepulchre built by the Emperor in his own life time. On Friday, 21st February, Aurangzeb died and after Prince Azam Shah his son arrived on Saturday, 22nd February, 1707, Aurangzeb’s bod} was carried to Khuldabad. Zinat-un-nisa Begum his second daughter was also with him. The red stone platform (Chabutra) over his grave not exceeding three yards in length, two and half yards in breadth and a few fingers in height, has a cavity in the middle. It has been filled with earth in which fragrant herbs have been planted. He is now remembered under the title Khuldmakan.

Originally, the tomb consisted only of a wooden slab with the Persian inscription. “No marble sheets should shield me from the sky as I lie there one with the earth.”

There is a legend connected with Aurangzeb’s tomb well-known for his diligence and piety, the emperor on his deathbed decreed that only Rs. 14 and 12 annas should be spent on his grave. This was the sum he had earned himself by stitching caps. He had also earned Rs. 350 from Quranic inscription, but he said, “Don’t use this money in case I have made a mistake in copying the Quran, as I will be answerable to Allah for that.”

Since then the tomb has been embellished in 1921, the Nizam of Hyderabad and Lord Curzon had it covered with marble and surrounded with a pierced marble screen. But a patch of earth with a small sabza plant remains on top, it is covered with a plain white sheet, and it is still roofed only by the vault of the sky.

Khuldabad is more famous as pilgrimage centre as the venerated saints lie here. More important than ever the saints are the Prophet’s ‘divine robes’ and the ‘prophet’s hair’ which is specially preserved for worship. The sacred robe, or Pairahan-e-Mubarak’ is shrouded in mysterious obscurity and not many people are really aware of the extreme significance of this robe. The history of Prophet Mohammad’s robe was narrated to me by Mr. Abdul Hai , an authority on Khuldabad.

The history of ‘Pairahan-e-Mubarak’ is associated with ‘Shab-e-Meraj’ – an important event in the life of Prophet Mohammad, when he was invited by Almighty Allah for a trip to heaven and at the gateway was presented a robe by Allah as a gesture of welcome. While receiving this precious gift the Prophet thought of his devout followers, who he wished too could benefit from this divine present. When Prophet Mohammed was on his deathbed he was instructed to choose a Khalifa to take his place. Hazrat Ali was singled to succeed the Prophet and was gifted with the sacred robe and also directed to pass the robe to the right heir.

Some of the important Khalifas to whom this ‘Pairahan-e-Mubarak’ was passed were Hazrat Ali, Khwaja Hasan Basri, Hazrat Osman Haroon Chishti, Khwaja Moinuddin Chishti of Ajmer, Qutbuddin Bakhtiyar and Nizamuddin Auliya of Delhi. Nizamuddin Auliya of Delhi later conceded the robe to Burhanuddin Garib who was directed to proceed towards the Daccan with a Palki of 1400 saints.

•Miracle’s of Wali Aurangzeb Alamgir (ra)•

The BLIND ACQUIRED VISION:

It is narrated that once Hazrat Aurangzeb Alamgir (RA) went to the glorious Shrine of Hazrat Khwaja Gharib Nawaz i.e Hazrat Khwaja Moinuddin Hasan Chishti Sanjari (R.A).
Within the boundary a blind beggar was crying out, Ya Khwaja Gharib Nawaz! Restore my sight.

He (Aurangzeb RA) asked this beggar, Baba! How long has it been since asking for the vision?

He (Beggar) said that it has been ages but my wish is unfulfilled.

He (Aurangzeb RA) said that I shall return in a short time after paying Homage to the Shrine of Sultan Moinuddin Hasan Chishti RA , if your eyes gain vision very well,
otherwise
I will have you killed.

After saying this the King called for the guards to keep an eye on the beggar, and King went inside to pay his respect.

On the other hand, the beggar started lamenting and kept requesting while weeping,

“Ya Khwaja! First the deal was of eyes only but now it involves life, if you do not show mercy i will be killed Please Khwaja Do Something, Do Dua to Allah The Almighty.”

When the King returned after paying his respect, His eyes had acquired the vision.

The King (Aurangzeb Alamgir RA) smiled and said that until now you were asking without devoting heart and concentration, and now because of fear of life you asked from your heart, hence your aspiration was fulfilled.

•An Moment of Miracles That Aurangzeb RA Wants Hazrat Guru Nanak RA to show his miracles•

It is Well Proved That Guru Nanak whom Sikhs Thinks As A God but in Actual Guru Nanak Is Saint (Wali Awliya) and Even His Best friend Name is Hazrat Peer Sayyad bade Miyan Shah Qadri (Rehmatullah’ Allaieh) Who is The Master (Peer) of Aurangzeb Brother Dara Sikho and Aurangzeb Ordered Bade Miyan Shah Qadri To Leave Hind And Migrate from Here to Someone else as You & Your Followers are Not following Shairiyat because You all are following Tariqat & Marifat.
Later

Bade Miyan Shah Qadri (RA) Migrated from Delhi to Lahore and Now today his Dargah Located at Pakistan.

As Always Hazrat Aurangzeb (Ra) wants to Know that Is Guru Nanak is Wali or Not.. As meanwhile He Knows that but still He wants to Play an Miracle game.

Once Hazrat Auragzeb Alamgir (RA) called his Soldiers and Asked them to take an a Huge plate of Meat which is not Roasted and Take that Plate to Guru Nanak ..
Soldiers reached to Guru Nanak and said that its an gift of food for you which is Un Roasted Meat..
Guru Nanak Smiled and Said Have you said its an Gift from My Friend Aurangzeb!
Guru Nanaz Received it while He Took Some of Meats and Said soldiers to Go back to Aurangzeb and Tell My Sallam to him & While as You Surfed me this dish of Unroasted Meat … Give that same plate to him while Covering it as you came here to present me…

Soldiers Reached The Emperor Aurangzeb (RA) and as Guru Nanak (RA) said Gave his Sallam and Present the same dish with an huge Plate of Un Roasted Dish of Meat.

Aurangzeb (RA) Said is Nanak has taken Meat? Soldier said that Yes He has taken half of the Plate of Meat even its un Roasted .. king said Open the cover of Dish i want to see how much he has taken..
As Soldier Opened The Cover The same plate of Meat is Full of Meat same as previous when it is taking to Guru Nanak .. From Soldiers to Aurangzeb (RA) every one shocked that There Guru Nanak RA has taken Meat of Half plate and here there is a full plate of Meat..

Aurangzeb RA Said: Have you all seen Nanak Al Wali eating that Unroasted Meat.. Soldiers said Yes We have seen him eating Meat while telling always That its an gift of Friend to me By the order of Allah.

Auranzgeb RA Smiled and Said Start the arrangement of Iftar from my Account Money and Send it to Nanak as a next gfit from me to Nanak and Say to him to accept it as its an Iftari ..

Alim next to Aurangzeb RA Asked : Iftari? He guru nanak ji Is Fasting?

Aurangzeb RA said Yes he is as he accepted my Gift while eating it but The plate is full of meat. Means The meat don’t want to go to his stomach As Allah ordered but As a gift His Mouth Accepted my gift Because Allah wants him to Accept for my heart . thats The Supreme Creator Allah..

SubhanAllah..

•Destroying Tombs (Dargah) for Its Identity that is it Wali •Waqiya

In the Era of Hazrat Aurangzeb Alamgir (RA) sitting in his Court and hearing the issues of People while one case Came to his court of shairiyat where It says That People are making jahiliya while making an Normal Person Tomb as Mazzar And starting worshiping it while calling that Qabr as Mazzar e Wali.. Means in short Fake Mazzar.

When Hazrat Aurangzeb Alamgir (RA) Understand the Act and He came to Know that its an act of Shia’s fitna & Kafir Fitna to Take People into Illusion and make people blind because of Such activity which is not allowed in islam.

Hazrat Aurangzeb Alamgir (RA) Started his Campaigns While taking his One part of His Army with him to The South india side and started Visiting each and Every Dargah or Shrine or Famous Mausoleum of Awliya Allah, Sahaba e Kareem.

Hazrat Aurangzeb Alamgir (RA) used to Visit each and every dargah of Street while when We Stand Near by Mazzar e Mubarak of any Dargah he used to Say
“ASSALLAMUWALEKUM WA REHMATULLAHI WA BARKATUHU
AE WALI UL KAREEM”

When There would be No Answer from It of Sallam…
So Hazrat Aurangzeb RA Consider that Mazzar or Qabr or Grave as IT IS NOT THE TOMB OF AWLIYA ALLAH…so he used to Order This Soldiers to Destroy this Tombs & Dargah…

From South India (Karnataka) to Rajasthan
Hazrat Aurangzeb (RA) Used to Say Sallam….
Where there would be No Answer of Sallam from Mazzar of Dargah He used to Destroys it …
(Note: Hazrat Aurangzeb RA Used to Destroy only The Level of The Grave.. He never used to Dig or Remove the Bodies from it as its Haram in Shairiyat to remove bodies from tombs)

As same Way he Reached the Dargah of Ajmer of Shrine of Hazrat Shaykh Sultan Khwaja Moinuddin Hasan Chishti Sanjari Khurasani Hindal Wali (Rehmatullah Allaieh)…

As Still Now Hazrat Aurangzeb Alamgir RA thinking to Move towards Delhi Dargah but as He reached Ajmer Dargah meanwhile Hazrat Aurangzeb Knows that Who is Khwaja Moinuddin Chishti and He is not An Ordinary Person .. (Note: This Waqiya is Narrated before the Waqiya of Blind Beggars in dargah of khwaja garib nawaz)

Still Hazrat Aurangzeb wants To Understand the Khwaja ji & in other words want people to know who are wali.

Hazrat Aurangzeb Alamgir RA Stand in front of Mazzar e Mubarak and Asked People or devotees to Get out from Dargah or Shrine ….

Hazrat Aurangzeb Said “ASSALAMUWALEKUM WA REHMATULLAHI WA BARKATUHU O WALI UL CHISHT”

No Reply of Sallam

Again Hazrat Aurangzeb Did Sallam
Second time no Reply from Mazzar

Again Hazrat Aurangzeb Did Sallam
Even Third time No Reply of Sallam from Mazzar .

So Hazrat Aurangzeb Alamgir Smiled and Said O ‘ Soldiers Go and Destroy this Tomb & Dome (Mazzar e mubarak & dargah)..
Everyone shocked ..
When The Soldiers entered in Dargah of Garib Nawaz RA the Deep And Ruling type With an Soft Sound Of Wali Allah With an Sallam (“WALEKUMU ASSALLAM WA REHMATULLAHI WA BARKATUHU AURANGZEB ALAMGIR UJJATUL ISLAM E DEEN”)

Soldiers Shocked & Hazrat Aurangzeb Shocked too while Crowd are even Shockrd while hearing the Voice from Mazzar e Mubarak..

And Again an Voice came from Mazzar e Mubarak “I AM MOINUDDIN A SERVANT OF ALLAH IS ALIVE IN HIS GRAVE…
DON’T YOU THINK UJJATUL ISLAM THAT I WERE NOT AT HOME..
I AM OFFERING SALAH IN MAKKAH UL MUKARAM SO HOW CAN I REPLY YOU THE SALLAM WHILE OFFERING SALAH?
DON’T YOU KNEW SHAIRIYAT LAW VERY WELL?

when Hazrat Aurangzeb RA heard this He Said I Am Sorry O Sultan Moinuddin Chishti RA ..
And Set on his knees while Reciting Darood …

Again an Voice came from Mazzar e Mubarak that O AURANGZEB UJJATUL ISLAM … GO AND BUILT EACH AND EVERY GRAVE & TOMBS WHICH YOU HAVE BEEN DESTROYED & DEMOLISHED THE SHRINE.. THEY ARE TRUE FRIENDS OF ALLAH…
THE FAKE ONE TOMB WILL NEVER GOING TO BE RECOGNIZE AS A TOMB OF SAINT… ITS ALLAH TABAKTALA MIRACLE…

as Hazrat Khwaja Garib Nawaz said Hazrat Aurangzeb RA Did the same and build many Dargah within his account & each and every tomb he used to apologize about his mistake…

HAZRAT KHWAJA MOINUDDIN CHISHTI RA gave an Title of UJJATUL ISLAM to Hazrat Aurangzeb Alamgir RA..

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No photo description available.These letters are from the Magnificent Emperor Hazrat Aurangzeb Alamgir (Rehmatullah’ Allaieh) of Mughal Empire Ordering not to destroy “Hindu temples” and to protect hindus and Brahmans,the true teachings of Islam. 
But ignorant try to distort history for their personal gain, which they will never succeed
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No photo description available.Quran Al Kareem Written By Hazrat Aurangzeb Alamgir (RA) Introduced in Museum of Telangana State of India.
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Fatawa Alamgeeri in URDU

Fatawa Aalamgeeri IN URDU

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