The Book on Sufism : Sehikh Nizam-u'd-din Auliya life at Delhi India
"How many scholars and learned men have flourished in the past"
Sehikh Nizam-u'd-din Auliya once told his audiance,"but no body(now) knows who they were and where they lived, what really survies is
(the memory of) living happily with people. This is real spiritual living(hayat-i ma'navi)" The Sheikh's life illustrate of this remark.
Sheikh Nizam-u'd-din Auliya's memory is enshrined in the hearts of men and his message of human love, goodwill and tolerence still goes
on echoing down the corridors of time. his life in Delhi was an endless struggle to fulfil what he considered to be the divine purpose of
creation: to show man the way to God and to make him realize the value of purposeful living devoted to the service of fellow human beings.
He gave a revolutionary dimension to religious activity by identifying it with the service of man. He told his disciples that looking after the
needy and the destitute was of greater value than formal performance of religious practices. A contemporary saint once remarked that while
God has given one power to mystics in general, He had bestowed two upon him: to pray to God and to bear the burden of looking after the
problems of the people, both God and Men thus formed the basis of his dynamic social value-system. His religious consciousness derived its
sustance from both. "The fountain of all the nobler morality", writes J.S. Blackie "is moral inspiration from within; and the feeder of this
fountain is God".
Sheikh Nizam-u'd-din Auliya approvingly quoted Sheikh Abu Sa'id Abul Khair who
used to say that through there were as many ways leading to God as particles of sant but none was more effective and efficacious in attaining gnosis than
bringing happines to human heart. Whoever aspired to reach God had to seek his benevolence through service of his creatures. This became the elan of shiekh Nizam-u'd-din Auliya life
Hazrat Nizamuddin Aulia (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 Aulia 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 Aulia 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 Aulia 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. .........to be continue in book