Spiritualism, Sufism, Mysticism, Azeemia Sufi order

Making Color therapy Medicine

Every part of the body has a specific colour e.g. blue is for treating the problems concerning the head. Neck and face, Orange is for diseases of the chest, yellow is for the problems of stomach and violet and purple is for the problems of the Sex organs and sexual diseases. Therapists treat a disease according to their knowledge and expertise, using these colours and their combinations.

Principle:
When the ratio of required colours in one or more centers of the colours imbalances, it gives rise to various problems and When the colours balance, diseases are easily cured. In order to overcome the deficiency or to normalize excess of a colour, Sunlight or the artificial lights are used.

Method of treatment:
Treatment using colours is so simple that even a man of common understanding can make good use of this therapeutic system. It takes less time at an affordable cost, almost none to get well.

The following methods can be used for treating diseases under This therapeutic system:

Exposing body intermittently in the sunlight for brief intervals. Spectrum of the sunlight contains all the colours in it, and exposure of the body before the sunlight provides it a chance to absorb the colour required by it. Colours of the light are the actual remedy for the diseases; heat of the sunlight is extra thing, which the body receives.

a) Have a glass bottle of the required colour. After cleansing it with hot water, fill it with distilled water or with water that has been sterilized by boiling. Let one fourth of the bottle remain empty. If the bottle of the required colour is not available. Take an ordinary transparent glass bottle and enwrap it in a cellophane paper of required colour in such a manner the bottle is covered from all sides using transparent adhesive tape.

b) Place this bottle in the sunlight, keeping it on a wooden surface for four to six hours. The best time to treat water with coloured rays is from 10am till 4pm.

c) Accumulation of droplets in the empty surface of the bottle is an indication that the water has been charged enough. Keep the bottle properly secured with cork or stopper. If bottle of many colours are to be charged, do not place the close to another so that no bottle be over shadowed with a bottle of a different colour.

d) Dosage: Par adults: 2-ounce Chromatized Water for children: I-ounce, for babies: 1-table spoon and for infants one teaspoon

Caution:
Use only plastic cups or spoons for administering charged/Chromatized Water.

In the rainy season electric light bulb can be used instead of natural light. Another arrangement for charging the tablets of sugar of milk in the bottle of required colour before the rainy season is for six hours daily for one month and during summer time, fifteen to twenty days charging or Chromatization would be sufficient.

Using glasses of various colours in front of a projector can also provide us with rays of the required colour. Even in this way the medicines can also be prepared.

Get windowpanes painted with the required transparent colour or use coloured panes of required colour on the windows from where the sunlight could come into the room and the patient could sit or lie in that light, in such a manner that light pouring into the room should fall on the affected part of the body for duration deemed necessary.

A wooden or hardboard box, installed with a reflector and a bulb of 100 watts. Having a window of appropriate size, can be used to get the rays of required colour. The window of the box is to be covered with coloured glass or a cellophane sheet of the colour needed. When the bulb would be switched on the light coming out of the box can be directed towards the affected pall of body from a distance of about 2 feet.

In treatment of the diseases under this therapeutic system, Chromatized oil has also proved very effective. The method of preparing Chromatized oil is to charge the flax or linseed oil under the sunrays for forty days, in glass bottles of required colours or 200 hrs under the artificial light. For massaging the affected part of the body this oil is used but for using on the head or as hair oil the sesame seed oil charged with sunrays using the glass bottles of sky blue colour is recommended. This oil is very effective to nullify the effects of heat in the blood, hearing of voices and sparks or black spots seen flying before the eyes.

Glass ampoules of distilled water can be charged and Chromatized in a jar or required colour for 200 hours under the sunlight or electric lights.

Soar eyes, conjunctivitis and post operation pains of eyes can be helped to cure using the spectacles with sky blue glasses, in the day time with intervals of fifteen to twenty minutes after every two to three hours.

For treating the burns, cuts and inflammatory wounds petroleum jelly Chromatized in blue glass jars for two hundred hours under the sun’ gives, remarkable affects. It cure the wounds and burns so effectively that even the scars are not seen later on when the wounds are healed, provided that the this treatment could be started immediately after receiving the cuts of burning and should be used till the scars are there. In most or the cases just one to two week’s treatment heals the wounds perfectly.

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Healing

Author: Kwaja Shamsuddin Azeemi (spiritual scientist)

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About Writer: For three decades Khawja shams-ud-Din Azeemi is striving to equip us with insight and vision to view the universe in its real perspective. His every effort is aimed at the spreading of his message that cognition of the soul is the only way to cognize our Lord Creator and realization of hidden potentialities of the soul is essential for peaceful living in harmony with nature
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Spiritual concept of Healing

When all diseases and ailments are counted their total exceeds hundreds. The nature and causes of these ailments vary. According to the “spiritual concept of healing” all diseases and ailments consist of two sides. One is physical and the other is either mental or spiritual. Extremities and other physical or chemical changes in the body cause sickness. Based on the spiritual concept of healing, all diseases have forms and figure and spiritual existence. These two sides do coexist. Because of the rise of psychological and physical ailments in our time, it is no longer difficult to grasp this idea. According to this spiritual idea, disease should be attacked not only on its physical side but also on its spiritual or mental side. When it is mentally negated, healing happens quickly. Not only healing is achieved but often complicated and incurable diseases are cured as well.

Since the spiritual side of diseases is not the subject matter of this book, we are only going to present a practical program through which healing power can be stored as much as possible in any individual. The more the storage, the more concentrated will be power of faith of the patient, resulting in faster healing. Following is the program itself:

Method of Healing:

Go to bed early at night and get up early in the morning at lease half hour before Fajar Prayer (before sun rise).

After wudu (Ablution), practice breathing exercise-1. Let your mind be free of any thought and do Dhikr (invocation) of the Divine Name – “Ya Hafeez’u” (the protector) until the start of the Fajar Prayer time.

After Fajar Prayer, do muraqba (meditation) imagining you are sitting inside the Divine Throne (Arsh e Elahii) and the lights of the Divine Name (Ya Shaafi – the Healer) are falling on you. Keep this muraqba (meditation) for at least ten to fifteen minutes.

Within a few months of doing this muraqba (Meditation) the patient is able to recover from the ailment and eventually becomes healthy.Get more Related stuff: http://www.esnips.com/user/irfanfarooqi

SPIRITUAL PRAYER BOOK

This book is dedicated to those women who, before the end of the last  decade of the twentieth century, will govern the whole world at a mostdignified and superior level, driving forward and bringing great progression in the mission of the holy prophet  Muhammad (pbuh), the first Noor, cause of creation of the universe, and benefactor of humanity.

Prayer is the name of that special worship in which man can directly communicate and establish a relationship with his Creator. When a person stands to perform Prayer the doors of Heaven open up to him and between the worshipper and Allah all veils are lifted. The beloved Prophet (pbuh) has determined a method in the form of Prayer in order to form a link with Allah. It is the declaration of the Holy Prophet that ‘Prayer is the Mehrāj (Ascension to the Heavens) of the Believer.’ Mehrāj was the Mehrāj of the Holy Prophet. For his descendants the Holy prophet has declared Prayer as Mehrāj. Such a believer attains the honour to sight the High Throne, and Allah Himself. His ears hear the voice of Allah and his heart becomes acquainted with Allah’s closeness.

Spiritual Prayer, after manifesting the hidden treasures in the sea of knowledge and awareness, presents to us the wisdom of Prayer from a scientific point of view. It also presents solutions to many issues, including cures for incurable illnesses.
Khawaja Shamsuddin Azeemi is the present head of the Azeemia Sufi Order, and a world famous spiritual master. His mission and his invitation to the whole of mankind is that they should learn the inner knowledge, realise their latent potential so that they may get to know the Lord Creator of the universe, and hence enjoy a blissful life here and in the hereafter.

Read out Compleate book: http://www.esnips.com/doc/956ad199-4031-4eb3-88a3-66a6e794dab9/Spiritualprayer

Author: Kwaja Shamsuddin Azeemi (spiritual scientist)
(Book: Theory of chromolucis, Chapter: “Conscious=passenger, Unconscious Passage” page 105-112.)
About Writer: For three decades Khawja shams-ud-Din Azeemi is striving to equip us with insight and vision to view the universe in its real perspective. His every effort is aimed at the spreading of his message that cognition of the soul is the only way to cognize our Lord Creator and realization of hidden potentialities of the soul is essential for peaceful living in harmony with nature

All the creature before coming into being existed, in a state of preservation, in the holy will of God. They still exist there preserved. Where they are preserved is technically known as the preserved scriptorium. In a wider context, it could be said that al that is happening in the world is a reflection of the preserved scriptorium. To wit, the preserved scripturum is the prototype; the original version of the universe and the whole universe is the image of this original version. This is the reason that the shape and form of a species remains the same and would remain the same forever. Lion is a lion, sheep is a sheep, monkey is a monkey and man is a man even after lapse of millions and billions of years. It has never happened that with the passage of time man has ever been transformed into a sheep or a sheep has ever been changed into a man. A sheep always remains a sheep. Man always remains a man. Sheep, in fact, is a replica of the sheep existing in the preserved scriptorium. Similarly, jinns, man, angels and every other thing are representing their original version of which they are an image and replica.

Example:

We produce a cinematographic film. From this one film, thousand of copies are produced for display at different places. When these thousands of films are exhibited through different projectors, the displayed pictures appear to be similar with the pictures of the original film, although every film is different. Whether there are a thousand films of one million these will be showing the similar scenes because, their origin is one and, if there is no change in the original version, every copy will be displaying the same scenes unaltered. If nose of a character in the original version is elongated and the ears are enlarged then all the films copied from this, will show the elongated nose and the large ears of that character.

Law:
Anything is recognized an identified through its silhouette and the phenomenal features. These phenomenal features have one or the other name like stars, sun, moon, earth, sky, celestial creatures; angels, earthlings; man, jinns, animals, vegetables, in-animates and creatures living in the earth; the insects etc.
Name of the appellation is the physical display of something. When the word ‘moon’ is uttered, the shape and form of the moon appears on the mental screen of the listener. When someone is called by the name of Tom, Dick or Harry, we’ infect refer to these physical features, which are there before our eyes. But, when we attempt to understand something with a more profound insight, this fact is revealed that life no longer remains there when the name or the symbolic representation suffers annihilation or the physical body suffers extinction. In other words, when the name of a thing is mentioned, we refer to its body and not to its life or soul. The name or the body is fiction. The life flowing in the fictional body is the reality.
When we say ‘pen’ we do not mean to refer to the symbolic representations of this word, rather the ‘pen’ is based upon that reality which informs our mind about the meanings of the ‘pen’. That is, when we say ‘pen’ our mind perceives the characteristics of the pen, the pen that writes. The thing which gives shape and form to our thoughts and helps in transferring the ideas in a scriptural form is called the pen. Pen is indicative of a body and its characteristics are its life. All the species of the existents and all the individuals of these species, likewise, have one or the other name that helps us in its physiognomic study.
For the sake of understanding individuals of a species and to study the species collectively, let us assume that every individual is a particle. And this particle is a movement. One side of this movement is colorful and bright. This bright and colorful side of the movement is the manifestation or the body of the particle. The other side of the movement is an achromatic light, which, in fact, is the life, nature, character and the reality of the particle.
One aspect of the nature is time and the other is space. Space is manifestation, fiction or the physical body and time is the reality. That side of the movement, which is time, in invariant the invariant side is correlated with the creator and the variable side is the creature.
Exposition of the theory of chromolucis discloses that the values (quantities) of creatures, keeps on changing and deteriorating, whereas creativity or creatorship is beyond variation and deterioration.

Example
No matter how greatly a wayfarer is absorbed in himself, he cannot have his existence without the way. A passenger may be oblivious of himself, but, he can, in no way, be unconcerned about the passage. A wayfarer is a wayfarer when he is on the way. A passenger is a passenger because of the passage. When we happen to mention a wayfarer, we imperceptibly acknowledge that there does not exist any distance between the way and the wayfarer, passage and the passenger. All the movements of a wayfarer, his character, styles of life and thoughts cannot exceed the limits of the way only because the passage remains unchanged and invariant whereas, the wayfarer undergoes a change at every step. His every step introduces him to a change.
The principles of the theory of chromolucis guide us that the unconscious, in the human life, is the way and the conscious is the wayfarer. Engrossment in the conscious activities takes a person away from the unconscious. According to this statement, the more time is given to the unconscious, the more passage of the unconscious activity is covered on the paths of life. When the human thinking, diverging from the conscious values, enters the unconscious realm, the conscious mind is suppressed and the unconscious becomes dominating, just as in the material world, the conscious is dominating and the unconscious remains suppressed.

When the article regarding the theory of chromolucis, started appearing in the monthly Digest “Roohani digest Karachi (Pakistan) and Roohani digest international (U.K.) Mr. Tahir Jalil from Gujranwala wrote:-
“You have written in your column; “the theory of chromolucis”, that besides the soul, an astral body; a body of lights, is there over the physical body and the movements of this very body are responsible for the movements of the physical bodies of men, animals, etc. The modern science has also proved with the help of “Kirlian photography” and Corona Discharge Photography” that the physical bodies of men, animals and vegetables are surrounded with a halo of lights or Aura. You are requested to enlighten us with the spiritual exposition of the creative process that how the invisible light (noor) of God transforms into the soul and the soul transforms into the astral body (aura) and then how do the objects of the phenomenal world come into being from the aura.”

The answer given to this query is reproduced here for the interest of the worthy readers.
“God; a hidden treasure, when desired to be known, in order to accomplish his desire, chalked out a program of creation that was based upon love. For granting existence to all that was finalized in the holy mind of God, he commended it, to “BE” i.e. to move.
All that existed in the holy will of God was fashioned into a form and thus the souls were brought into being. All the components and the particles of the universe were given shape and form.
After that God addressed the existents and asked them. “Am I not your lord?”
The souls submitted in affirmation and for expressing their acknowledgement said, “Indeed, Thou art our lord.”
This conversation proves the transference of the faculties of hearing and sight to the souls, which resulted in realization of their existence, and they witnessed themselves in their respective forms and features.
This perception gave rise to the conscious, which affirmed the lordship of God positively using the art of articulation.
Following the creative process, the soul descended down to the a preserved scripturum, the Erebus and from there to this phenomenal world.
When the creative process is witnessed by means of the inner sight, our physical being appear to be encased in six covers, one upon the other, three of them are of the visible lights and the other three are invisible light (Noor).

These six covers are:
1.    Compound light
2.    Simple light.
3.    Absolute light.
4.    Compound noor
5.    Simple Noor
6.    Absolute Noor.

Every thing comes from God and then finally returns to him. When there was nothing, God existed. When God, the Almighty desired it that he be recognized, he thought of a program for the creation and formation of the universe. Thus, commanded to move and the movement started.

This thing is to be remembered with great care that, in the universe till the doomsday and after that eternity of the eternities (the remotest perceivable ending); there exists nothing that does not already exist. The initial epochs of hell and Paradise also already exist

It ha been stated by the lord creator God Almighty, “I am the lord of the Preserved scripturum; I retain what I will and Repeal what I will.” (GOD doth blot out or confirm what He pleaseth, with Him is the mother of book). (Quran S: 13, V:39)

Upon entering the compositional Realm, the features of the Preserved Scripturum wear an attire of elementality. As soon as the elementality is taken on, the foundations of space are laid. The space is based upon time.

Grand Spiritual Master

Thanks to contributor
Roohani Digest

Translated by:
Saima Naveed (Boston, United States)

February 2003

About Writer: For three decades Khawja shams-ud-Din Azeemi is striving to equip us with insight and vision to view the universe in its real perspective. His every effort is aimed at the spreading of his message that cognition of the soul is the only way to cognize our Lord Creator and realization of hidden potentialities of the soul is essential for peaceful living in harmony with nature
Noor-e-Ilahi, Noor-e-Nabooat

And when your Lord said to angles: I am going to create a vicegerent on earth. They said: Will you depute therein the one who will make mischief and shed blood, while we hymn your name with praise and glory? The Lord said I know what you know not. And He taught Adam the knowledge of all the names and placed them before the angles and said: Tell me these names if you are right. They said: You are the glorious! We have no knowledge more than you have taught us. Surely, you are the Knower, the Wise.

[The Quran: Surah Baqarah, Verses 30-32]

When God deputed Adam, the angels said that he would raise a tumult on earth. In order to demonstrate that there is a raging ocean of prosperity and welfare in Adam along with the wickedness and violence; cogitation makes it clear that God’s universal program is created in two ways; good and evil, because whatever the angels said was not ruled out. It comes to conclusion that as long as the knowledge of God’s attributes is not transferred to Adam, he is wicked and violent from head to toe, and after the transfer of the knowledge of creation, he is an identity of welfare.

Before the existence of Adam, angels were present, who are free of wickedness and violence. Therefore a creature was brought into being, who has all the elements of good and evil, so that he can ignore the evil and propagate the good; he will stick to the good (the righteous path) himself and also invite his brothers and sisters to it. This is the same invitation to spread which, one hundred and twenty four thousand prophets were sent. And this is the same invitation as we call ‘preaching’.

Prophet Muhammad, peace be upon him, said:

"I swear to God who possesses my life that your welfare lies in guiding other people to the good and prohibiting them from bad habits. Otherwise a time will come upon you that if you pray, your prayer will not be accepted."

To invite and preach Islam is the mission of Prophet Muhammad, peace be upon him. Therefore keep in mind that the method of this invitation should be adorned with wisdom and skill, and in all respects should be appropriate, opportune and dignified. Speak in accordance with the intellectual and mental state of the addressee. Persuade the emotions of well gesturing, well wishing and sincerity in other people and eliminate the obstinacy, prejudice and hatred.

While preaching someone, do not stress so hard upon the punishment and fear that people should lose hope in God’s kindness. Instead, in comparison to a brief aspect of punishment and fear, present God’s unlimited and extensive embrace of kindness in which the whole universe is adorned, and which is the foundation of the existence of all the creations.

It is essential for us that whatever we present in front of the world, we first address it to ourselves. Our own life should first become the picture of the facts, in whose acceptance we foresee the betterment of the world. In the matters of individual actions, domestic relationships, moral affairs and connection with the God, we should prove our life as the model of what we say.

Describing the Meraj Journey (his holly ascent to heavens), Prophet Muhammad, peace be upon him, mentioned the painful condition of some people, and said:

"I asked Gabriel, who are these people? Gabriel answered these are the speakers amongst your followers who instructed virtue and piety to others but had forgotten themselves."

The effective way of achieving God’s consent and to spread the invitation towards his path is to serve his creatures selflessly; the kind of service that is based on pure human values and the feelings of sincerity, love and well wishing, and not based on exchange and cheap bargaining. Affirming the relation with God’s creatures, and serving them because they are His creations, is the best way to win the consent and delight of the Creator.

Before embarking on the journey of learning this spiritual knowledge, it must be kept in mind that the knowledge we intend to learn, in the coming days, is the Presented one. Presented Knowledge (Ilm-e-hazoori) is the knowledge that enables us to enter the world of the Unseen and makes us to acquaint with the Unseen. It is that knowledge, which is a sort of direct information, bestowed upon the mind of the person learning this science, that is, the unconscious stimuli start functioning in that person.

Color therapy or treatment with colors

Hazrat Nizamuddin Awliya

Mehboob-e-Elahi (RA)

Dargah Sharif - Hazrat Nizamuddin Awliya (RA) ,Delhi

Pic by - Syed Salman Chishty

“In Allah’s garden you gather roses,
Being drunk with divine mysteries:
Hazrat Mehboob-e-Elahi — the beloved of Allah,
O, how I long for the attar of your company

Hazrat Nizamuddin Awlia (d. 1325 A.D.) represents in many ways the pinnacle of the Chishti Order of the Sufis. Hazrat Baba Farid, his spiritual guide, said to him on appointing him as his successor: “Be like a big tree, so that Allah’s creation, the human beings in their vast multitudes, may find rest and solace under your shadow.” This partly explains why he admitted so many (according to some, including Barani, too many) men into the Chishti order as his disciples. Another reason has been clearly formulated in this way: “History, nonetheless, bears out the wisdom of his open-ended policy . . . To far-flung areas of Uttar Pradesh, Rajastan, Gujarat, Bihar, Bengal and the Deccan, Hazrat Nizamuddin Awlia sent able disciples well versed in the Chishti practices, yet sensitive to the needs of the local populace.”

With regard to the Sufi path, Hazrat Nizamuddin Awlia taught the following: “For a dervish, three things are necessary. They all begin with an ‘ain’ (an Arabic letter), i.e., Ishq (love), Aql (intelligence) and Ilm (knowledge). Let us discuss these three qualities one by one.

Sufism is, in its essence, the way of love. Love is considered to be a spiritual alchemy by means of which the baser qualities of a human being are transformed into higher ones. In this respect it suffices to say that Hazrat Nizamuddin Awlia is known as Mehboob-e-Elahi, the beloved of Allah. Of course the spiritual status of a beloved is much higher than that of a lover.

‘Intelligence’ changed in the hands of Hazrat Nizamuddin Awlia into wisdom. His wisdom manifested itself in the shape of service to humanity. About him it has been said: “He was not a miracle-monger of the ordinary sort. He never flew in the air or walked on water with dry and motionless feet. His greatness was the greatness of a loving heart; his miracles were the miracles of a deeply sympathetic soul. He could read a man’s inner heart by a glance at his face and spoke the words that brought consolation to a tortured heart.”

About ‘knowledge’, the third faculty of a dervish, it can be said that Hazrat Nizamuddin Awlia was one of the greatest scholars of his day. He wanted to become a Qazi, but gave it all up in his pursuit of inner knowledge. After becoming a Murid (spiritual disciple) of Hazrat Baba Farid, he lived in extremely poor circumstances. Seeing him, a former friend expressed great surprise as he remembered Hazrat Nizamuddin Awlia as one who had begun a very promising career as a scholar. When Hazrat Nizamuddin Awlia told all of this to Hazrat Baba Farid, his murshid (spiritual guide) suggested that he should recite the following couplet to his friend:

You are not my fellow traveller.
Tread your own path
May you be affluent.
And I downtrodden.Then Hazrat Baba Farid ordered him to take a tray of food from the kitchen and carry it on his head to his friend. After doing so, he recited the verse. This deeply moved his friend.

One day, someone told a story of a certain saint who expired while slowly repeating the name of Allah. The eyes of Hazrat Nizamuddin Awlia, who was listening to this story, filled with tears and he recited this quatrain: I come running to the end of Your street,
Tears are washing and washing my cheek.
Union with You — what else can I seek?
My soul I surrender as Your name I repeat.1. Early Years
After leaving their homeland the city of Bokhara, the paternal grandfather of Hazrat Nizamuddin Awlia — Khwaja Ali — and the maternal grandfather of Hazrat Nizamuddin Awlia — Khwaja Arab — along with their family, came to India. At first they lived in Lahore, but later they took up their residence in Badayun (East of Delhi). Khwaja Arab married his daughter Bibi Zulaitaikha to Khwaja Ali’s son Khwaja Ahmad.

The birth of Hazrat Nizamuddin Awlia took place on the last Wednesday of the month of Safar, i.e., the 27th of Safar 636 A.H. (1238 A.D.) Up to this day, his birthday celebration takes place. His shrine is bathed and the water thereof is distributed among the visitors.

Hazrat Nizamuddin Awlia’s father expired when Hazrat Nizamuddin Awlia was five years old. His mother brought him to a school where he learned to recite the holy Qur’an. In a short time he mastered the seven ways of recitation of the holy Qur’an. Then he studied Arabic grammar, Ahadith (traditions of the Prophet Mohammed, peace be upon him), commentary of the Qur’an and logic. At the age of twelve, he received the “turban of excellence.” He was so sharp-witted, wise and understanding that he was given the title “Debater, capable of defeating the congregation.” He became distinguished in the science of Tafsir (commentary on the Qur’an), in the knowledge of Ahadith, in Fiqh (Islamic Jurisprudence), mathematics and astronomy. Khwaja Shamsul Malik was among his most learned teachers. He received a testimony of knowledge of Ahadith from Maulana Kamaluddin. [2]

Although in that period, Hazrat Nizamuddin Awlia used to sit among the ulama (the scholars of Islam), he was more interested in the inner life. He often used to say: “In the days of youth, I used to live in the company of the ulama, but in my heart the thought used to come that I should go away from their company and turn my face to the Divine Teacher.” [3]

II. Baba Farid
One day a certain Qawwal (Sufi musician), with the name of Abu Bakr, came from Multan (Pakistan) to Hazrat Nizamuddin’s teacher. The teacher asked for information about the Sufi Sheikhs of Multan. Abu Bakr answered thus: “I have lived in the company of Hazrat Sheikh Bahauddin Zakaria of Multan and I have sung mystical couplets for him. In his Khanqah (Sufi monastery) the worship of Allah is very devoted, so much so that even the girls who knead the flour, while doing so, are occupied with the Zikr (remembrance of Allah). From there I went to Ajodhan (the present Pak Pattan in Pakistan). There I got the privilege of meeting Hazrat Baba Fariduddin Gang-e-Shakar,” That sovereign of love of God has conquered the world and the light of his moon has illuminated that area.”

“When I heard these words of praise in regard to Baba Fariduddin Ganj-e-Shakar,” Hazrat Nizamuddin Awlia says, I developed a sudden and intense love for him and I began to repeat his name after every Namaz (prayer).”

The Qawwal had started his concert with this line: “The living serpent of love has bitten my heart.” But then Abu Bakr could not recollect the second line. Hazrat Nizamuddin Awlia helped him to do so, and seeing this, the Qawwal became very attentive towards him. From that day, Hazrat Nizamuddin Awlia became very much attached to Baba Farid.

III. Coming to Delhi
“When my eighteenth year began,” Hazrat Nizamuddin Awlia tells, “I travelled from Badayun to Delhi.” Musamma Ayuz accompanied him in this journey. Ayuz was a staunch believer in the spiritual greatness of Baba Farid. Whenever he saw the slightest danger because of robbers or wild beasts, he would cry out: “O, Pir! Come! I need your protection.” “I asked him the name of that Pir and Ayuz said: “It is the one who has caught your heart and got you enamoured,” meaning Baba Farid. Thus from that day my faith in the Sheikh increased.”

“When in Delhi, I stayed by chance near Hazrat Baba Fariduddin’s brother and caliph Hazrat Sheikh Najibuddin Mutawakkil. My mother and sister were also with me. We rented a house in the neighbourhood of the great Sheikh, whose company was very valuable to me. In his presence, the qualities of Baba Fariduddin Ganj-e-Shakar used to be described. On hearing them, I felt the desire of kissing his feet. For approximately three years I stayed in Delhi.” [4]

IV. Meeting Baba Farid
One day Hazrat Nizamuddin Awlia said to Sheikh Najibuddin Mutawakkil that he should pray to God, so that he (Nizamuddin) might become a Qazi. Then he would be able to spread justice among the creatures of God. The Sheikh remained silent. When Hazrat Nizamuddin repeated his question, he answered thus: “God forbid that you be a Qazi; be something else!”

In those days, Hazrat Nizamuddin Awlia used to spend the nights at the Jama Masjid. One morning, the muezzin (the one who calls to the prayer) recited the following verse from the minaret: “Has not the time come
For the faithful
That their hearts should bend
For the remembrance of Allah” [Qur’an 57:16]Hearing this, Hazrat Nizamuddin Awlia’s condition changed. It was as if he received spiritual illumination from every direction. And, without any food, he left Delhi in order to present himself to Baba Farid. At the age of twenty, on Wednesday the 11th of Rajab 655 A.H. (1257 A.D.), he reached Ajodhan. Coming before Hazrat Baba Farid, he unsuccessfully tried to summon up courage to tell in detail how eager he was to see him. He could not do so, because of awe. Baba Farid then said: “Every newcomer is nervous.” Thereafter Baba Farid recited this verse: “O, the fire of separation of Thee,
Has made the hearts like roasted meat;
The flood of the fondness of Thee,
Has made the lives morose.”Then Hazrat Nizamuddin Awlia was honoured to be accepted as the mureed (spiritual disciple) of Baba Farid. Then Baba Sahib remarked: “O, Nizamuddin! I wanted to entrust the domain of Delhi to someone else. When you were on the way I heard a voice to the effect that I should wait as Nizamuddin is coming. He is fit for this domain. It should be entrusted to him. So stay in our company so that after completing your inner training, we will appoint you as our caliph and as the Wali-e-Hindustan (the saint of India).”

Hazrat Nizamuddin lived in the company of his Pir-o-murshid (spiritual guide) for seven months and a few days. In this short period, he became deserving of the khilafat of the great mystic Baba Farid. On the second of Rabi’ul Awwal 656 A.H. (1258 A.D.), Baba Farid bestowed khilafat and wilayat to Hazrat Nizamuddin Awlia by giving him the special turban, which came to Baba Sahib from Chisht (Afghanistan). After coming to Delhi, Hazrat Nizamuddin Awlia ascended the throne of khilafat-e-piran-e-Chisht[5], i.e., he became a caliph of the Chishti Sheikhs. Hazrat Nizamuddin Awlia came ten times to Ajodhan: three times in the life of Baba Farid and seven times after his death [6].

After residing in Delhi for a few days, he disdained the crowds of people and desired to withdraw himself to the desert. He then received a Divine inspiration that his place of residence should be Ghiyaspur, a small village outside the city of Delhi. First he had raised a temporary shed with a straw roof for himself and all his companions. After some time, a better place was constructed for him by one of his disciples, Ziauddin Wakil Mulk. Hazrat Nizamuddin Awlia lived here for more than sixty years and never changed his place of residence. The khanaqah is still there and is visited by many people up to this day.

V. Death
After an illness of about four months he expired in 725 A.H. (1324 A.D.) and realized seclusion (i.e., was buried) in Ghiyaspur. The locality is named after him today.

VI. Nature
After passing the spiritual status of ghousiat and farwaniyat, Hazrat Nizamuddin Awlia reached the status of Mehboob (beloved). His personality was the container of divine secrets and his intentions were in harmony with those of Allah. He spread a very fine fragrance. Qazi Hamiduddin Kashani also became fragrant with this scent and unsuccessfully tried to wash it way. He narrated the incident to Hazrat Nizamuddin Awlia, who explained it thus: “Qazi, this fragrance is of the love of Allah, which He gives to His lovers.”

In the early period of his life he experienced great poverty. Although in Sultan Ghyasuddin Balban’s time one could buy melons for very little money, the greater part of the season would pass without Hazrat Nizamuddin Awlia eating a single slice. One day a pious woman brought some barley flour and presented it to him. He asked Sheikh Kamaluddin Yaqub to boil it in a cauldron. At that moment a faqir with a patched frock arrived and with a loud voice said: “O, Nizamuddin! bring whatever is present.” Then Hazrat Nizamuddin Awlia gave all the food to him. The faqir ate it all and then broke the cauldron. Hereafter he said: “O, Nizamuddin! You have received the bounties of the invisible world from Baba Farid and the bowl of visible poverty I have broken. Now you have become the sultan of both the visible and invisible world.” From that day on, countless gifts started coming and free food was distributed to hundreds of visitors every day.

Hazrat Nizamuddin Awlia was very generous as can be seen in the following narration, which can be found in Jami’s “Nafhatul Uns.” A merchant of Multan lost all his possessions to a band of thieves. He told Sheikh Sadruddin, the son of the famous Suhrawardy saint (Shaikh Bahauddin Zakaria of Multan), that he intended to go to Delhi and asked for a letter of recommendation to Hazrat Nizamuddin Awlia. Then he was told by the great saint that he would receive all the gifts that would be given from the morning to the chasht (forenoon) prayers. About 12,000 golden and silver coins were received. All these were given to the merchant.

Every day large numbers of gifts used to be received, but they were distributed before the evening. More than three thousand needy people used to live on the langar (tree feeding).

Shortly before his death, Hazrat Nizamuddin Awlia called Khadim Iqbal and said: “Whatever cash is present, bring it so that I may distribute it to the deserving.” Iqbal replied: “Whatever gifts come, they are spent on the same day. But there are a few thousand tons of grain in our storeroom.” Bring it out and distribute it to the deserving,” said Hazrat Nizamuddin Awlia.

Hazrat Nizamuddin Awlia had great love of sama (Sufi music). His friends, disciples and students used to perform such Qawwali (music) in his presence, that even animals used to stop and listen to it [7]. One day he was out for a walk, when he saw a person who was pulling water out of a well and was saying in a loud voice to his companions: “Remain outside today, brother!” Hazrat Nizamuddin, after hearing this, started weeping, and his khuddam (servants) repeated that line until they reached home again.

Hazrat Nizamuddin Awlia remained a bachelor all his life. Once his kamarband (a rope used to fasten a pair of trousers) got away from his hand. Baba Farid then said: “Tighten the kamarband properly.” Hazrat Nizamuddin asked: “How should I do it? Baba Sahib answered: “Tighten it in such a way that except the houris of heaven, nobody is capable of opening it.” Hearing that Hazrat Nizamuddin Awlia put his head on the floor and did not marry . [8]

VII. Writing and sayings
Hazrat Nizamuddin Awlia collected the discourses of his Pir-o-murshid in a book called “Rahat-ul-Qulodo.”

Some of the sayings of Hazrat Nizamuddin Awlia: 1. The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not. 2. The love of Awlia (saints) is stronger than their reason. 3. The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can. 4. He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs. 5. So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah. VIII. Miracles
Once Sultan Qutbuddin Mubarak Shah asked Hazrat Nizamuddin Awlia to come to him on the last day of every month. Hazrat Nizamuddin Awlia responded: “It is against the tradition of my sheikhs. I will never go to meet the king.” His friends advised him to turn for help to his Sheikh Baba Farid, so that the problem would be solved. Hazrat Nizamuddin Awlia refused to do so, saying: “The tasks of religion alone are many. I feel ashamed to give pain to the Sheikh for a worldly affair.” He then said: “The king will not be victorious over me for I have had a certain dream. I saw that an animal with horns was attacking me. Upon it coming closer, I took hold of its horns and threw the animal on the earth in such a way that it was killed.” That day, after the noon prayers, he declined to visit the king. When two hours of the day remained, he was asked again to visit the king. He gave no reply. But it so happened that upon that very night, the king was murdered by a certain Khusru Khan. [9]

Another Sultan by the name of Ghiyasuddin Tughlaq, wanted Hazrat Nizamuddin Awlia to leave Ghiyaspur before the Sultan’s visit to Delhi. Hazrat Nizamuddin Awlia, was saddened by this and remarked: “Delhi is still far away.” Then just before the arrival of the king in Delhi, the palace of Tughlaqabad fell upon him and he was killed.[10]

Sultan Alauddin had the fear in his heart that Hazrat Nizamuddin Awlia wished to rule the kingdom himself and that he was only waiting for the proper time and chance to overthrow him. As a test, he sent some complicated matters related to state affairs to Hazrat Nizamuddin Awlia and asked for its solution. Hazrat Nizamuddin Awlia reacted thus: “What have the dervishes, seated on rugs, to do with the affairs of kings seated on thrones? It is better that the time of the dervish is not wasted and conscience of the faqura is not put to test.” When the king respectfully invited Hazrat Nizamuddin Awlia to visit him, the latter answered thus: “The affections of a dervish should be seen as a bird to which distress is caused by the hawk of kingly shows. It is better and enough to keep acquaintance through greetings.”

Khwaja Hasan, who had lived in the company of Hazrat Nizamuddin Awlia when he was much younger, along with all his friends, was involved in the drinking of wine. One day, near the mausoleum of Hazrat Qutbuddin Bakhtiar Khaki, they met again. Khwaja Hasan then recited this verse: “For years we have been in each others’ company,
But your company did me no good.
Your piety could not correct my sinful life.
My sinful life is therefore stronger than your piety.”After hearing this verse, Hazrat Nizamuddin Awlia simply said: “There are different effects of company on different men.” At once, Khwaja Hasan fell down at the feet of Hazrat Nizamuddin and along with his friends became a murid (spiritual disciple) of Hazrat Nizamuddin Awlia.

Hazrat Sheikh Nasiruddin of Oudh related that he used to receive worldly knowledge from Qazi Muhiddin Kashani. He suddenly became ill and no hope of life remained. Hazrat Nizamuddin Awlia visited Sheikh Naseeruddin when he was unconscious. Then Hazrat Nizamuddin Awlia rubbed his hand over his face. Immediately Sheikh Naseeruddin regained consciousness and put his head on the feet of Hazrat Nizamuddin Awlia.

One day a murid of Hazrat Nizamuddin Awlia prepared a feast for his Sheikh. Qawwals were also called and food was prepared. But when the same (music) started, thousands of people joined in. The host became worried because of the shortage of food. Feeling this, Hazrat Nizamuddin Awlia said to his khadim (servant): “Wash the hands of the people and let ten people sit at one place. Start giving the food after saying ‘Bismillah‘ (In the Name of Allah).” It so happened that everyone had enough food and there was a great deal of food left over. [11]

It is narrated that a certain Shamsuddin was a very rich man and had no faith in the spirituality of Hazrat Nizamuddin Awlia. Instead he used to speak ill of him in his absence. One day, he was drinking wine with his friends and suddenly he saw Hazrat Nizamuddin Awlia appear in front of him, who made a prohibiting sign with his finger. Shamsuddin then threw the wine in the water and started towards the house of Hazrat Nizamuddin Awlia after performing the ritual ablutions. Seeing him, Hazrat Nizamuddin Awlia said: “Whoever is blessed by Allah, he abstains from sins like this.” Hearing this, Shamsuddin became very astonished and with complete faith became his murid. He distributed all his money to the dervishes and in a short time became a Wali (saint) himself.

IX. A story
One day Hazrat Nizamuddin Awlia was listening to Qawwali and in ecstasy, waving his handkerchief, said: “We regret, we have not become equal to the washermans’ son even.” At that moment no one dared to ask what he meant, but some days afterwards he was asked about it by Hazrat Amir Khusru. The explanation of Hazrat Nizamuddin Awlia was like this: “The son of the washerman of the king, without seeing the princess, was in love with her. He used to wash her clothes with utmost care, and even mended and improved them by various means. Without seeing her, he used to moan and weep in the memory of her beauty. His parents became very worried. To speak about it is a problem and not to speak about it is a problem. We are washers and she is a princess. How can the dust of the earth be compared with the sky?

So they tricked him in order to try and change their son’s ideas. One day his mother came to him with a grief-stricken face. He asked what was the matter with her. Then she explained “Today was the soyam (the third day after the death) of the princess whose clothes you used to wash. The boy three times asked: “Has she died?” — and then with a shriek died.

On the fourth day, the washerwoman brought the clothes back to the princess. She asked: “Who has washed these clothes today? They do not look as clean as they used to be. Their neatness used to look as if love has been involved.” Hearing this, the washerwoman became sad and started weeping. On being forced by the princess, she explained everything. The princess then wished to visit his grave. At once, when she was there, the grave cracked and the princess said: “It cracked at places. Ah! Whose grave is this? Probably a restless heart is buried in it.” Then the princess fell down and expired. [12]

X. Poetry
The following is a translation of Hazrat Nizamuddin Awlia’s famous poem in honour of the Prophet: O breeze! turn towards Medina (and) from this well-wisher recite the Salaam.
Turn round the king of the prophets (and) with the utmost humility recite the Salaam.
Sometimes pass the gate of mercy (and) with the gate of Gabriel rule the forehead.
Salaam to the prophet of God (and) sometimes recite Salaam at the gate of peace.
Put with all respect the head of faith on the dust there.
Be one with the sweet melody of David and be acquainted with the cry of anguish.
In the assembly of the prophets recite verses from the humble being ‘Nizam’.

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Notes:
1. Astrabadi, Mohammed Qasim Hindu Shah: “Tarikh-e-Farishta.”
2. Sijzi, Amir Hasan: “Fawwai ‘du’l-Fu’ad.”
3. Khrd, Amier: “Siyaru ‘l-Auliya.”
4. Ibid.
5. Ibid.
6. Bulaq, Mohammed: “Roza-e-Aqtab.”
7. Ibid.
8. Same as note 1.
9. Ibid.
10. Ibid.
11. Ibid.
12. Translated from the “Tazkara-e-Ghousiya.”

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