As he continued and developed the traditional ideas of universal brotherhood and charity within the Chisti order, a new dimension of Islam started opening up in India which had hitherto not been present.

He forms an important part of the Sufi movement which attracted many people to Islam in India in the thirteenth and fourteenth centuries.

[3] According to his biography mentioned in, Ain-i-Akbari, written in the 16th century by Mughal Emperor Akbar’s vizier, Abu'l-Fazl ibn Mubarak, he was the son of Sayyid Kamal al-Din Musa al-Husayni, whom he lost at the young age of a year and a half.

The baker, in the meantime, had become worried whether the Khwaja had stopped taking credit due to being perchance angry with him.

Directed at the common masses, these contained an emphasis on renunciation, having complete trust in one God, treating all human beings as equal and helping them as much as possible, etc.

When an eminent disciple, Farid al-Din Ganjshakar, asked him about the legality of amulets (ta'wiz) which were controversial as they could lead to theological problems of semi-idolatory in Islam, he replied that the fulfilment of desires belonged to no one; the amulets contained God's name and His words and could be given to the people.

It is conjectured that this was with the view that, being in consonance with the role of music in some modes of Hindu worship, it could serve as a basis of contact with the local people and would facilitate mutual adjustments between the two communities.

Left of the Ajmeri Gate of the dargah at Mehrauli, lies Moti Masjid, a small mosque for private prayer built by Mughal emperor Bahadur Shah I in 1709, an imitation of the much larger Moti Masjid built by his father, Aurangzeb, inside the Red Fort of Delhi.

This was the traditional way of saints of the Chisti order in South Asia,[12] as they felt that their linkage with rulers and the government would turn their mind towards worldly matters.

It is contended that the Qutb Minar, the world's tallest brick minaret, partially built by Iltumish, was named so after him.

One of the six conditions that Gandhi put forward to end the fast was that Hindus and Sikhs as an act of atonement should repair the shrine of Khwaja Bakhtiyar Kaki which had been damaged during the communal riots.

[16][17] The festival has its origins in 1812, when Queen Mumtaz Mahal, wife of the Mughal Emperor, Akbar II (r. 1806–1837) made a vow to offer a chadar and flower pankha at the Dargah and a pankha at the Yogmaya Temple, also at Mehrauli, if her son Mirza Jehangir, who, after inviting the wrath of Sir Archibald Seton, the then British Resident of the Red Fort, was exiled to Allahabad, returned safely.

[16] The festival was stopped by the British in 1942, but later revived by the Indian Prime Minister Jawaharlal Nehru in 1961 to bridge the Hindu-Muslim gap, and inculcate secularist ideals.