allow him to come and stay with him, for he believed that there was a
greater need for Qutbuddin in Delhi. Delhi had received an influx of
newcomers, including a number of religious scholars, and the message of
the order had to be communicated to them.
The large number of people who visited Khwaja Qutbuddin for guidance
is testimony to his immense popularity amongst the masses as well as the
elite. He was, like most of the Sufis, a humanitarian in the real sense of the
word, always advising his disciples to help the poor and the needy as much
as possible. Not surprisingly, when offered the post of
Shaikh ul Islam
by the
Sultan, he refused.
The Khwaja regarded the
sama’
(a spiritual musical recital) as an effective
means of inducing a mystical state of ecstasy. On this account the
ulama
opposed him.When the controversy intensified, Khwaja Muinuddin Chishti
came to Delhi to look into the matter. Concerned for his disciple, he decided
to take Qutbuddin away with him. Members of the public were so pained
to see the Khwaja leaving town that a large number of them followed him
with tears in their eyes to bid him farewell. Khwaja Muinuddin was so
greatly moved at this sign of affection showered on Qutbuddin by the people,
that he allowed him to return to them.
Khwaja Qutbuddin spent most of his time in devotion, fasting and prayer,
and had no time to earn a living. His family lived in poverty, often having
to borrow money for their immediate needs from a Muslim grocer,
consequently repaying him as soon as they could. It seems that most of the
time all they could afford was plain bread. That was how the Khwaja came
to be known as ‘Kaki’ (‘Man of Bread’).
The story goes that the death of the Khwaja occurred while he was
taking part in a
sama’
in the
khanqah (
shrine) of Shaykh Ali Sijzi. At the
recital of this verse: “The martyrs of the dagger of
taslim
(surrender) get a
