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From the Nursafardiyya teaching

14 STEPS TOWARDS PERFECTION

PART I
THE PHILOSOPHY OF SUFISM

The first essence:


Our deeds are ones of a human development
not technical, chemical, political or any other kind.
The philosophy of Sufism is the Philosophy of the Creator. The essence of this teaching is not framed
in the borders of one religion. Because The main point of the truth is not to despair of bad deeds but
to connect to the ones favorite by the God.
Sufi is the one who is on the path of God and who has reached him. His destination is where
two rivers of the good and the evil, the truth and the deceit, cold and heat are connected. It is never
easy for the person connected to the truth. He starts being responsible for the smallest element and the
largest galaxies, meaning the whole space. A devoted person starts feeling himself responsible for
every process happening now and in the future. Sufi people reach not only philosophical or scientific
development using their perfection, but also they examine physical opportunities of a person and reach
high levels in this practice. Here it is enough just to remember the lives of such great people
Najmiddin Kubro, Pahlavon Mahmud, and Pahlavon Muhammad.
There is no dogma in Sufi teaching. It always complies with time. Because it exists only where
people exist. We can not approach it with any models. As soon as it is put into a frame, Sufism
disappears. Sufi people are individuals and basically the only ones.
It is not correct to connect Sufism with any given nation or nationality as it leads to narrowness.
Sufism might take some national features, but essentially it is common to all mankind. There are many
different ways to reach perfection. Sufism is very wide understanding, and there are many different
flows and directions, each of them have their own level. It depends on which direction a Sufi person is
at the moment. His level depends on the oportunities of this direction. The most important thing is that
Every living Sufi now is an assembly of every Sufi of the past and the future( Idris Shakh). Thus,
every Sufi has information in the frame of his level about the philosophy and practice of Sufism. The
width of this information depends on the level of Sufi person.

Nursafardiya teachings are leading on the path of spiritual perfection. Its aim is to put into
practice the theory of Sufism, meaning to give people precious pearls of knowledge.
Whats the essence of Nursafardiya teachings?
What it passes is the transitory world, what it aims is the eternal life. If there is a spirit in the body,
knowing that worldly life moving from perish ability to eternity and its slogan is: self-sacrificing on
the way of God, populism for the sake of people.
Whats the meaning of Nursafardiya?
Its steps are perfection, it looks for the power, its courage is stability. Its aim is to see His beauty, it
chooses belief, it sees Allah, its living is taqwa (godliness), its thinking is remembrance, its objective is
generosity, its deeds are munificence, its words are wisdom, its job is humanity, its state is cleanness,
its habit is timidity, its slogan is self-sacrificing, its scale is justice, its way is prosperity, its
interlocutor is savant, its feeling is behavior, its sensation is beauty, its spirit is patience, its mood is
obidience, its demeanor is prayers, its conduct is belief, its decision is fasting, its desire is serenity, its
wish is a trial, its mind is mastery, its behavior is compassion, its excellence is giving, its manners are
poverty, its desire is fervor, it is busy with loneliness, its way is a path of spiritual perfection, its
knowledge is mysticism.
The second essence:
To have deep knowledge in
different directions is like living
several lives at the same time.

PART II
SUFI LIFE STYLE
The first essence:
You can reach the power of Allah only when the words,
breath and movements are turned into the prayers,
meaning that the state should turn into the being.
Sufi are the ones who have achieved the level of the truth. Sufi is the one who spends his life
on the way of mysticism, those who follow the proper rules of the path of the spiritual perfection, the
one who is among the people, being with the God. Sufi people realize and understand Allah, and while
their souls are alive in their bodies, during their whole life they look for the hardships and asperity,
they look for the power of the creator, and in their desire to be dissolved in Him they spend their days
and nights praying and practicing. A Sufi is an ascetic, undemanding, kind person who considers
serving the community, humanity and animals benefits as their own objectives. A Sufi frees his soul
from the worldly desires, and makes it clear from the worldly dirt. They feel that Allah is the one with
the depth of their soul and they know that the Merciful is the only one and he is incomparable,
knowing this they try to convey this knowledge to the people. In mysticism the state of unification is
seen that Sufi person sees only Allah and knows only him. He doesnt see and doesnt know anything
except him. In this respect, ascets who reached the Only One and the state of eternity are called
Muvakhid and Tavkhid. The unification of simple people is like hearing the God, the unification of
knowledge owners is like knowing the God, the unification of devoted people is like seeing the God.
Sufi people are the ones who communicate with spiritual people, receive hidden knowledge
form above, and accept on initiative the poverty who leave the natural behavior while taking the
spiritual one; they will give their life on the way of God. They are the ones who could connect the
existence with absence. Abdurrahman Jamiy gave such description to a Sufi person, and we think this
description shown further will explain the state of Sufi people more clearly. If you feel a Sufi desire,
you should forget yourself and look to others. Sufi is the one who freed himself from his own prison

jumped over the good and freed himself from the bad. He is a child of this world, but he is free of it. In
the jail of being, but he is free of it. He is with all extra things (material), but outside of them: He is on
the distance, but outside of it. He is not in the place (outside of it), but the place, or the world is full of
him. He is outside of time, but the time, the term is with him, between his past and his eternity, he is
not ashamed of his past. Passing of the times, changing of the seasons doesnt influences him, his
states never changes with the passing time.
Changing of the times, changing of the kings, politics should never influence the belief and
behavior of Sufi person. Sufi is considered to be not only free from small worldly benefits or every day
problems, but as the a perfect one who is higher than the deceits and problems of the transitory world,
with a thinking reaching the skies and the soul full of meaning. Such people where always respected
by every one as Saints with clear holy breath. Such people could highly influence the intelligence and
ideology of the environment, and they were known as the kings of Spirituality.
Living in the society it is very difficult to lead a Sufi life style, but for loving person there are
no possible obstacles. It means that every day life can also be spent being busy practicing Sufism.
If you desire to practice this system and wish to systemize your own life, you can apply for the
special courses organized in Qatron Sufi perfection school or apply to the informational center The
world of Sufism where you can get needed advice.
The second essence:
The paradise of this and next life is
the inner peace. It is to remember
Allah and connect with Him.

PART III
SUFI MOVEMENTS (GYMNASTICS)
The first essence:
The perfection is in
the unity of thoughts, moves
and breathing.
As the mankind was created, it had a moving and breathing system given by Allah. The main
thing is to bring these processes up to the perfection. This is tightly connected with inspiration and
strength of a person. Since the times of the prophet Shish (aleyhisselam) a person tried to put all given
moves into one system and was inventing many new exercises.
He would like to point out one important thing. Those who reached the level of prophets, were
given a set of special moves and exercises by Allah, in order to keep their health and prayers in proper
condition. These sets were separately intended for hands, feet, head and body. For example, as a
prophet Masih was gifted by a especial moves for his hands, he had an opportunity easily connect to
the divine power.
Prophets Ibrahim and Muhammad (s.a.w) were gifted by special moves of hands, body and feet
during the prayer which could take them to the state of meditation (zikr).
The process of zikr in Sufism consisted of highly concealed moves which could take a Sufi
person from one level up to another higher level and allowed to do any divine miracles. Moves given
to a person should be continuous, graceful, perfect, full of harmony and purpose.
Whats the aim of doing Sufi movements (gymnastics)?
First, to bring up the physical state of the organism to the perfection, meaning to create
beautiful and strong person.
Second, to improve the work of internal organs with the help of these special moves, and to
create a healthy physiology.
Third, to strengthen the special power centers by developing internal power. Doing this we
create the power of eternal river.
Forth, to prepare a person for other perfect types of art by hardening his organism.

Fifth, to prepare for the meditation system and to move to other higher levels.
A set of Sufi movement exercises is explained in a separate book with all details and it is taught
with a special lesson in our centers.
The second essence:
Dont get used to teach one move to your body by contentiously repeating
it. Bring up your body in a way that it brings out its own unique moves.
Dont get tired of creating divine meditation states.
PART IV
SUFI CHOREOGRAPHY

The first essence:


Start deeply examining yourself rather than examining others.
We shouldnt look at the dance as only a mean which brings us beauty, art and esthetic
pleasure. There is no way a dance does not influence the inner state of the dancer and a spectator. For
example, if you look at the dancer carefully, you will notice that they are healthy, slim, always young
and active.
What is the reason? There is spirituality in a dance. Meaning that during the process of a
mankind forming appearance of such religions moves and religious like fire worshiping, Buddhism,
Christianity, Islam caused the moving of religious celebrations to be saved and kept in one system
until today. Of course, the power which appears as a result of these spiritual moves has its influence on
the inner power of a person or dancer. Information containing positive power is sent to the body of a
person and the balance of positive and negative powers becomes stable, keeping the level of
perfection. This helps to collect positive information into inner organs of the body and to let out
negative information or erase it, creating continuous positive emotional process. Positive balance in
the body of a person created during the dance helps to develop hands, neck, feet, muscles in a proper
and healthy way, helps to have a plastic state and to make the bones more firm. As a result of
increasing and strengthening of a positive emotional process, calcium in the body of person increases,
what makes bones, sinew and muscles become stronger. Sufi choreography is a special system of
exercises intended to form a bioenergetic set of powers which is able to let out the inner power which
has been used and protect the outer part of the body.
Sufi people show the power of Allah in the little gap between breathing in and breathing out.
(holding the breath) That holding point is the connecting dot with Allah. Holding this power, owning
it, is implemented during the complicated show of a dance its system and a form of mantra. Sufi says:
I was dancing, my moves very gentle, and an enemy appeared in front of me. He suddenly attacked
me. But I continue to dance. Somehow a breathless body of my enemy was lying under my feet. But I
didnt pay my attention to him. I continued my job. Here we can see that a dance which seems so
gentle may hold within a great inner power system.
The second essence:
Moveless water smells, moveless body rots.
PART V
MARTIAL ART IN SUFISM

The first essence:

There are fourteen power sets in the body of a person.


The one who is able to wake them up can reach the level of perfection.
A human being is such a perfectly created mechanism, that his physical, intellectual, spiritual
opportunities are considered to be eternal. Sufi martial art is based on the perfect work of this
mechanism.
Sufi martial art is based on a divine knowledge and is a martial system of a perfect person who
is also based on the divine knowledge. The basic directions in this art, are tied with Sufism. It is not
possible to reach the last perfection point or to enter this system deeply without being a Sufi.
Sufi martial art is not intended to fight only. It serves only to reach the perfection. When we say
a battle here, we mean the methods of positive power development. This power was given by Allah. If
the level of positive and negative powers is not in balance, one can not develop himself. Even if the
positive powers are continuously increasing, one might slip out of the single system of Allah. It means
that such person is framed into a given shape or is limited with a worldly knowledge. And if the
negative powers are highly increased, such person suffers from the devils celebration. Only when the
power fields are in balance, one can reach the real perfection. And this perfection is needed on the way
to reach Allah. The main goal to learn the battle system is also to keep the balance of the powers.
Martial art is necessary to switch on internal possibilities of a person. As it is mentioned already in the
Holy Koran: Valikullin darajatun mimma amiluv, meaning: Every one of you search for your own
level, dont stop and find it . And to find this level, it is needed to free out of some given measures of
behavior and to look for the power system of the highest spirit. Here, if the power system of the body
is woken up, it starts developing. And the most complete system of this development is the system of
Sufi martial art.
As the Sufi teaching says, there are fourteen power centers on the body of the person. The way
they are situated on the body similarly represents the shape of fourteen rivers from the Holy Koran
(manada, mandala) and the process connected with them.
The highest and the first scene from Sufi martial art is the way Sufi people can build and create
a power aura around themselves, which does not let anyone else enter it and reflects any influence and
danger.
The martial art in Sufism differs from other ways and methods by the spirituality of the fighter,
his inner state and the level of his inner power while breathing. A Sufi person receives this power in a
state of a cell, with meditation words sent by Allah. He also gets it basing on hidden mantra ayats from
the Holy Koran and with the help of tantra (shape of the zikr) basing on those two, he receives power
from very strong and eternal higher spirit.
Sufi martial art brings to the perfect state and up to the needed level the essences and degrees
given by Allah, but sleeping deep in our souls. Sufi becomes an owner of a great, huge strength and
power.
Usually in Sufi martial art system the shapes of the moves or the moving exercises are divided
into three steps:
1. Spiritual shape of moves
2. Power shape of moves
3. Physical shape of moves
All the sets of martial art differ from each other depending on one of these three steps and they
have a separate degree each.
Spiritual shape of moves is the highest step of existing moves, and only Sufi martial art can
bring us to this level. Only some elements from Kung Fu system might be similar with this shape of
moves.
Power shape of moves is the next step and it is possible to bring it out with the most perfect
directions in the system of the Buddha. Kung Fu, Campo, Jiujutsu system moves are on this level.
Physical shape of moves is connected with all other systems from boxing to karate and
taekwando and all of them have special learning methods called kata and zarba.
To wake up the inner power of the person, to connect it with the highest power and to bring up
to the spiritual shape of moves is possible only with the methods existing in Sufi martial art system.
There is a separate book with detailed information about Sufi martial art which is based on the divine
knowledge. In this book written by Nursafardiy, the brightest aspects of Sufi martial art are explained.

Nowadays, in order to bring this art up to the national and international level, to make it a
developed and complete system, a Sufi perfection school Qatron was opened in Jizzakh city. ( see
the book Qatron)
The second essence:
Sufi martial art is an art which teaches
people not to fight with each other, but
to develop perfection in themselves.

PART VI
SUFI BREATHING SYSTEM
The first essence:
To breathe in and out properly equals
to creation of a perfect world.
While talking about breathing system in Sufism, it would be proper to look first at lives of Sufi
saints, as it was demanded by the spiritual world from them to try many different experiments on the
way of getting spiritual inspiration.
When Hodja Ahmad Yassaviy was working in his cellar, he of course managed to keep his
physic, physiologic, psychology and power state on the same level with the Sufi breathing system.
Also, his student Mukhammad Ibn Vose studied his zikr or meditation system in the cellar with low
level of oxygen and he contributed a lot into the Sufi breathing system.
In general, this system is used in the practice of any Sufi on the necessary level. For example, a
Sufi healer while curing and praying next to the ill person inhales negative information and exhales the
positive one to the patient by saying shuf, shuff. We can see from the mentioned examples that
breathing system serves and aims strengthening health, hardening inner organs, enriching the blood
from one side, and the most important, it creates a process which prepares people for zikr and
communication with Allah. In the Sufi teachings the ability to send and receive information from long
distances is shown by the breathing in and breathing out.
The most important thing is that the divine power of Sufi person, his informational system, his
level of inspiration, depends on the breathing system which plays an important role.
There are two types of breathing system:
1. Breathing system with equipment
2. Breathing system without equipment
A first type system is from the set of hidden knowledge. As this system is intended for only
advanced Sufi people, it is not explained in the published book.
In the second type of breathing system, one does not use anything to do the exercises and thus
nal frame does not change a lot.
There are three types of Sufi breathing system directions, shown below:
1. The main breathing system
2. Aimed breathing system
3. Meditating breathing system
The first direction attempts to wake up inner power centers, to strengthen them, to open
breathing canals and prepare needed atmosphere for the next directions.
In the second direction, attention is paid to improving the physiologic activity of inner organs,
invigoration of the body, ability to work with inner power and other issues. The third direction is only
connected with preparation for zikr, which is one of the bases of Sufism.
So, breathing creates life. It only depends on, what way you breathe. In Sufi teaching and
practice, this process is seen as the most serious one. Because, we can not leave an information
entering us without any control. Information from the micro space is taken similarly.

A person dies breathing out his last breath. So, he sends all his informational set to the
macrospace. This process is continuous during our every day life also. It means that we have to be
careful while breathing out also, as every spoken word has the power of this breath.
The second essence:
Learn to come over difficulties, bad luck, pain, discomfort with the help of inhaling and
exhaling.
PART VII
CALLIGRAPHY IN SUFISM
The first essence:
A soul is such a world which can fit
as much good in it as you put in,
and this will not be enough,
the only jealousy is unnecessary.
With the appearance of the written language (no matter if it is a letter, a sign or a picture) a
written memory came to existence in the history of a mankind. A person found an opportunity to send
his thoughts, feelings, and stories to others in a written form. The most important side of it is that with
the thoughts and feelings of a writer, the paper takes his power also. At the same time any form of
writings may change and these results in the change of power level in this writing. The nicer and neat
writing is, the higher is the power level in it. In one word with the development of writing, human
being reaches perfection simultaneously.
We know that the forms of beautiful writing are called penmanship and the one who learns this
art is called calligrapher. A person who sees some examples of a complete calligraphy art, and then
reads it, perceives the power which is not less than the one of a calligrapher. The reason of designing
the roofs and walls and ceilings of mosques, huge palaces and buildings thus can be understood. These
writings are not only decoration, but also the mean which serves to protect the positive power of that
place to increase the positive influence and to protect from a bad eye and negative effects.
People who invented the types of penmanship and its different shapes were mainly Sufis. The
most writings, shapes and methods serve as a basis for movement systems in Sufism. Sacred ayats, the
words of zikr were transferred into the writings and at the same time the inner world of people was
changing, the divine power was waking up on the level of cell, was switching on the moving systems
and the role of the calligraphy in this process was highly appreciated by Sufi people. They used the
examples of this calligraphy in any purpose and direction. At the same time with the means of
penmanship different divine teachings and movements were created and invented. Meaning that Sufi
people used to always practice the process of establishing the special moves system in mans organism
at the same time with writing the divine ayats.
This is the reason why Sufis pay special attention to the calligraphy. They appreciated it as one
of the shapes of a spiritual prayer and widely used it in their practice.
Sufi calligraphy art is considered to be one of the main means to reach the perfection in the
teaching of Nursafardiya. And it was Nursafardiy who has proved that it was a separate system.
The second essence:
Sufis are not wise people, they are the teachers of wise people.
PART VIII
SUFI MEDITATION SYSTEM
The first essence:
Find the secrets of the spiritual world
with a key of meditation.

As this secret world is an eternal source.


You will be able to see Allah in it.
Zikr is considered to be one of the main and important means which wake up and switch on the
inner power. What is meditation? Meditation is a clear pearl.
The word zikr means remembering and pronouncing. And to say zikr means to continuously
repeat the name of Allah. To be in zikr means to say the name of God, remember him and at the same
time with this spiritual process lead a normal life. There are hidden and open methods of zikr.
Breathing system in zikr is the core issue. There is a special technology of breathing in, holding
the breath and breathing out, which was developed to use during zikr saying, and this process helped to
connect, unite, and walk with the highest power.
While saying zikr, it is very important to keep divine breathing and to improve the incoming of
divine thinking. This means that first the desire to do one move should be in the breath. This desire in
the breath should pass the thinking, and the thinking should overwhelm the spiritual inspiration in the
soul. And this process zikr turns into a real life.
In mysticism zikr means to pronounce the name of God, and to turn the whole thinking towards
him. This state of meditation is reflected in the Holy Koran by the ayah Faazkaruni azkarukum
(remember me and I will remember you.) Zikr helps a Sufi person to move to the state of observing.
The main condition for zikr is that Sufi forgets all his spiritual powers. That is why some Sufi people
say that zikr stays higher than five times prayer. Others, for example Gazzali, in his book called
Kimyoi saodat states that zikr equals to remembering the name of God in the prayers. And to
pronounce the words of Masjid the greatest supplication. In the teachings of Nursafardiya, zikr is
perceived as the pillar of the teaching, where zikr is considered to be the most beautiful and
appreciated way of reaching Allahs power. As, Sufi connect to the real spirituality only with the help
of zikr.
The second essence:
I have never felt more precious state than talking to God.
PART IX
SUFI MUSIC
The first essence:
In the physical state a person is a microspace, in spiritual state he is a macrospace.
Though Islam does not accept music, Sufis find gentle meanings in it and use it to bring
themselves to go to the state of divine ecstasies a state of jazb (attraction). They appreciated music
as one of the means to deny dualism, to get closer to Allah and to find safety from self. This state is
called vajd or hol. These words are terms used in Sufism.
Sufi reaches perfection only through a mentor. Musical meetings are called samo and the
plays where such meetings are held are called samohona in Sufism. There were several such places
in Khurasan and Movarounnakhr. Why? What for? Just because Sufis used to get balance from the
dance and the music. This is first.
Second is that sound of the music and the moves of the dance used to give pleasure to any Sufi
and helped to unite with the God. Each of these issues has mystic and philosophic meanings.
Allah has created a human being from mud and said to the spirit: Now, enter this body. Spirit
came and saw that it is very dark inside that body. It was frightened and said: No, no, I will not.
Then, God ordered to Israfil: Play your music. And Israfil started playing such a song that the
spirit moved, danced and didnt notice how he appeared inside the body of a person. Then the body of
a human being was given a soul.
They say that Qadiy Izzauddin was against the music and dancing, because he used to deal with
providing of internal power to people. One day Mevlana was busy with spiritual zikr, and when the
music reached its highest notes, he went out of the circle and close to Qadiy. He shouted and pulled

him into the circle, close to the person, who was remembering and loving Allah. Suddenly, Qadiy has
torn up his clothes and drowned in the sound of mystic music. He was dancing and saying zikr.
Later, he became one of the best students of Mevlana.
The second essence:
Lead me to the proper path, and not let it be a path of wrongdoers.
PART X
SUFI LITERATURE AND POETRY
The first essence:
The start of the road is in the word of Shariah,
The road of the mentor is in the word of teachings
While looking for the light dont give up education
Consider it eternal as the teachings of Allah are in the truth.
The Sufi poetry mainly talks about God. It shows the personal view to Allah and tries to reach him
through the poetry. In the poetry of Nursafardiya, fighting on the way of God, understanding him is
deeply examined. A book written by Nursafardiy and which is called The Sufi poetry is a complete
work, which has educational importance. Spiritual states explained in it, call a person towards the good
deeds, and to be closer to the God.
I, Nursafardiy said:
Dont let meanness lay a shadow on your soul
Pray as Allahs possessions are protected.
I, Nursafardiy said:
Keep your tongues busy remembering Allah
Forget about the being as it is not there
I, Nursafardiy said:
Make the good deeds a habit
Dont lose your path, as prayers are pleasant
Or:
I Nursafardiy said:
Searching the beauty of the Truthful One in the teaching
I burned in my love, reflecting His state in my body
So, the one who searches for the path of the Truthful One, has to suffer on this way. When his
soul burns searching for the beauty of Allah, striving for it, this shows that a Sufi has reached the real
top of the perfection. If the path of the teaching consists of trials, the education and knowledge is the
highness. A complete person, once he has reached the knowledge, will find endless information in it.
Nursafardiy pictures the knowledge in this way:
I Nursafardiy said:
I found the highness in the knowledge,
Saw the beauty of Allah
And was astonished by the view
A person who holds warm feelings towards Sufism turns away from himself, the small
problems of this world seem miserable to him. He only lives burning in his love for Allah. Day and
night he remembers Him, to reach His beauty. And the knowledge makes the curtain between a Sufi
and Allah fade away. It means that when a Sufi gets the knowledge, he starts seeing the beauty of
Allah. The goal of a Sufi person is to see Allah and at the very end join Him.

I Nursafardiy said:
Truly I put myself together with the Truthful One
I spent myself for His power and I was gone
The true meaning and essence of this poem shows that after reaching the highest level of
perfection, one becomes not a slave for Allah, but shows himself as a friend for Him, rejoining Him in
any aspect. It is said in the Holy Koran: Valikulin darajatun mimma amiluf. This means that Allah
says: Look for your own level. This is the level which Sufi keeps looking and striving for.
Nursafardiy mainly pays attention to remembering Allah on the way of reaching Him. He calls
for it not only in the light of his own teaching, but also he tries to wake up the love towards Allah in
the hearts of the citizens, calling them to be awake. Sometimes he criticizes them:
I Nursafardiy said:
Dont surprise your own heart
Without love your heart will be gone
I Nursafardiy said:
You have passed in your desire and love for this world
And now you are lying on the ground, all you have is grave
What Sufi wants to say is, dont waste your time for the worldly things; dont ruin your heart
and soul trusting your youth and strength. Dont ruin your heart leaving it without love. You were
burning in your love for wealth, but all you have found is a little grave.
There is a deep philosophical meaning in the poetry of Nursafardiy. If one enjoys and
appreciates it, he will definitely find the true meaning and real essence in it, and come to the proper
conclusions.
The second essence:
Read and you will find that there is no meaning in my advice
There is a power, and assistance of the light and God
Read and you will find that there is no meaning in my advice
It might not be the message but the fruit of the inspiration
PART XI
MEDICINE IN SUFISM
The first essence:
The power of a Sufi is in the growth of a person,
so that he doesnt feel it, and in the ability
to influence the process of recovery.
What is the Sufi medicine? How is it different from other types of medicine?
The Sufi medicine deals with researching the physical power spiritual pathology (changes),
and together with that, it studies the whole being in the organism of a person, as well as the perfect
being given by Allah and called as the world the person. Of course, this medicine is spiritual, and
because of that, the basis of it is given to a person (the curer) through his inspiration or by the means of
secret information in the spiritual books. For example, there are 6666 ayahs in the Holy Koran, and
100 of them are dedicated to protection of spiritual and physical state of people, while 66 of them are
dedicated to the secret knowledge, or divine medicine (Sufi medicine).
The main aim in Sufi medicine is to identify the physical-power pathology in the organism of a
person, and to create the immune system or the protection power in the body. This means to identify
the defects in the work of inner organs, and to find the inner and spiritual power. Then to diagnose and
cure these defects using the medicines, internal power Sufi massage, the Mantra system taken from

the divine books (Mantra is a Greek word, which means sound or voice), special Sufi breathing
exercises and gymnastics, as well as nafsi notk, which means putting in the spiritual power inside the
body and cure by directing it into the right path.
Here, it is necessary to say some words about the place and importance of the medicos who
possess the spiritual power. We must say that due to the power of Sufis, some herbs may accomplish
the tasks which they want, and during the talk with the patient, they can open up the power paths in
them.
The science of medicine is practiced in three ways occupational, ancestral blood (genetic) and
the divine knowledge-spiritual-hidden. Everything in Sufism either it is the philosophy, or
environment or the life style, everything is gathered in this divine science. The divine knowledge
comes through the messages or by the means of inspiration.
If we stop by to talk about the medicine, we should say that there are 25 methods of medicine.
The real source of all of them is one: the directions of the prophet Shish (Alayhissalom), but due to the
differences in the living places, religions, customs and traditions, as well as the differences in the
patients the changes which happen in the body under the influence of different cures is divided into 25
types. The modern medicine is among them. Our modern medicine has taken its start by one of the
beginners of Sufism, Ibn Sino (Avicenna). Nevertheless it has lost its true essence. It means that it
depends only on anatomy and physical pathology. It means that curing depending on the external looks
of the patient makes much higher importance. Sufi medicine, on the other hand, hasnt lost its true
essence, its pearl. To be assured in it, it is enough to have a look back into the history. It is necessary to
come closer to the system used by Sufis as their life styles and to protect their health. (For example
living without a sight of a sun for 63 years, the underground life of Ahmad Yassaviy, or the advices
and help of Najmiddin Kubro given during the battle to the wounded soldiers, asking to eat less in
order to keep the energy and so on). In general we may divide the medicine into three types:
1. Modern medicine and its traditional cure.
2. Traditional medicine.
3. The medicine of mysticism.
Of course, modern medicine has reached its highest development these days. Especially
dentists, surgery, first aid and similar parts of this medicine are not seen in other types of medicine.
But influencing the organism of a person in such a quick manner, curing the illness without examining
the causes is ending in a worse condition of the patient. Because the use of chemical medicines in a
huge amount, using the surgery methods negatively affects the organism and the illness starts
developing even more. Either due to some strong medicines the illness of a person stops developing
for a given period of time, but physiologic pathology goes on.
The Sufi medicine keeps far from the unnatural ways, and together with that it tries to keep the
immune system given by Allah, and aims to develop it further. Of course by expressing these thoughts
we do not deny the modern or traditional medicine at all, as everything has its place, aim and positive
effects.
No matter how strong and developed the modern medicine is nowadays, people refer to the
traditional Sufi medicine to strengthen their health. They have to see and try the methods which are
left as a heritage to us by our ancestors. The historical medicine possesses a great power.
The second essence:
After forty have a good medico,
if you dont have one, have a good grave.

PART XII
THE HOLY KORAN IN SUFISM
The first essence:

Make it a habit to stop for a minute,


even when you are very angry, to
hold your breath, remember your
Creator, and feel yourself.
It is a precious gift that the Holy Koran and was given down to our prophet Muhammad (s.a.w)
and later to the mankind. This Holy Book is a world of good upbringing, conduct and spirit for every
person. It is said in the Holy Koran: Even if all the seas turn into the color and all the forests turn into
pencil, it will not be enough to write down the meaning of this Holy Book. From this we can see that
besides the knowledge given to us, there are many things which are impossible to understand by
thinking. This Book which was given to the observers of Shariah and has never been historically
changed, brings many advices to such issues like religion, society, family and person. Thats why its
translation is so important. Mysticism or Sufism still continues looking for the hidden knowledge on
the way with carrying out the rules of the Holy Koran at the same time.
They always try to get more exact knowledge depending on the given one. Sufi people search
for new information which can be useful on their way towards perfection. They try to understand the
reasons and essences of their way.
Such different approach is used by the teachings of Nursafardiya. They try to open new aspects
not known to the mankind from the Holy Koran. An example to these is some Surahs started with
separate letters. The meaning of these letters is the whole world. People who can play these meanings
into their heart can acquire an eternal spirituality.
A special place is given to some Ayats, which includes information about the protection of
health given to the mankind. These duas are watered by the power and kindness of the God. These
curing duas come true depending on the existence of the true believe and perfection. Nursafardiya aims
only at this and it achieves some new features. To learn any given knowledge we need intellect,
understanding and desire. This does not happen without perfection. Even to understand and realize the
book of Allah, one should achieve a given peak of development and should have power to own it
The second essence:
Strive not for the spirit but for the divine power.

PART XIII
THE DIVINITY AND HIDDEN
KNOWLEDGE IN SUFISM
The first essence:
The spirit I hold is the being
The being in me is the thought
The thought I hold is moving
My moves are the deeds,
My deeds are creating
The divinity in Sufism is the mystic examination and it represents the great deeds of the holders
of any teaching. By the belief of Sufis, the meaning of the invented world is totally different from the
hidden world. This is why the holders of the teaching try to understand the spiritual world in the times
when they reach the highest levels in purity and behavior. As a result they become able to accomplish
such tasks and deeds, which seem impossible for the normal people. These strange divine deeds are
considered to be divinity. They are able to do such deeds but these are called magic. The difference of
divinity and magic is that vali (a Sufi) keeps his own divinity in secret, or might not even know about
it himself. nabi (a magician) has to show his magic and he is well aware of its existence. Both vali and

nabi rely on the Holy Koran while doing their deeds. As it is indicated in the religion and mysticism,
both vali and nabis accomplish their spiritual tasks because, 1) as a person becomes completely strong
and powerful mentally, his thoughts and feelings move apart from this world searching for the path
leading to the spiritual world, and enjoying the light of education and knowledge realizes and
understands the problems and secrets of this world; 2) during the accomplishment of these deeds the
power of thought gets stronger; it transfers through the imagination or feelings of the person (his
fantasy) into the world of muscles (the world of ideas) and gets some information about the worldly
problems of the material world; 3) by the prosperity of spiritual state the power of feelings becomes
stronger and acquires the materials and problems of the materialistic world, it overwhelms it. The
researchers of the mysticism who worked in the Middle Ages state that the divinity does not differ that
much from the magic. But according to the laws of the Shariah it is a sin to compare and find
similarities between the activities and lives of valis with of nabis. This is why the state of vali is called
divinity.
The literature, sources and spoken information about Sufism, show this side of the issue by
different sayings, proverbs, myths to the point. The following saying of Alisher Navoiy may serve as a
bright example to our thought:
Saints compile in themselves unusual habits and mysterious sides, and they are as many as the
levels of the Saints. Let me list some of them: to disappear from existence and to become material
from nothing; the implementation of a hidden order and disappearance of the seen order; their prayers
come true and in a very short period of time they can pass huge distances; they can find out about thing
which are not understood by feelings (like sight, hearing) and can be in different places in one time;
they can give life to a dead one and kill the alive; they understand the language of things, plants,
animals; they hear how these pray to God and this comes as naturally as the need for food and drinks;
they can walk on the water and fly in the air; they eat some things which are not eaten by people and
they become friendly with animals; they feel huge strength in their bodies so they can pull out the tree
with its roots; they can make a hole in the wall by the move of their finger; they can fly away the head
of a disbeliever by the power of their muscles and save the sinking ships. They do things which are
usually desired by people, for example make it rain, start the wind, bring the overflow of water or stop
it, stop the disaster of insect rains, to appear in different looks, to help the ones who have lost their
way.
The roots of Sufi divinity lay in continuous connection with the world of spirituality.
The second essence:
You choose the other way
only by the order of the highest power.
PART XIV
COSMETOLOGY IN SUFISM
The first essence:
A person, who is beautiful and healthy from any aspect is a complete creature of Allah.

The main aim of mysticism is the meeting with Allah and attaining His powers, meaning that a
person can be worth the Creator only if he has achieved the state of perfection. One of the Great names
of Allah is Jamol (Beauty). Therefore, a person who wants to reach the Only One, has to be beautiful.
Here, of course we are mainly talking about the inner beauty. But a person should distinguish himself
from others by his outer beauty also. The physical state of the person shows and influences his inner
world, his feelings. Once a person lives in a society with other people around him, once he creates
given relationships with others, his face, hair, hands and feet, his whole body should meet given
requirements. Beauty first of all is tightly connected with the hygiene.

And a question naturally arises here, how is it possible to achieve and acquire such beauty,
grace, slenderness? What should we do to achieve this? We will answer this and many similar
questions with the help of the not yet well known Sufi cosmetology.
It is noticed from the history of Sufism that on the way to reach Allah two subjects are often
mentioned. The first of them is wine. And the second one is a beautiful woman. As an example we can
remember a beauty mentioned in the works of Mashrab, Layli and Shirin of Navoi, the fact that the
reason to build Taj Mahal was a beautiful woman, beauty of Cleopatra and love for her which broad
changes into the worlds history.
Beauty in Sufism doesnt mean only the beauty of women, but the beauty of the men, beauty of
the strength, power and might. We can bring the beauty of Hercules, Alpomish, Farhad, Medjnun,
Uzbekhan and many others as an example.
Well, whats the difference between modern cosmetology and Sufi cosmetology, what are the
other advantages and disadvantages of them?
We know that modern cosmetology influences the external looks (skin, hair and face) through
the processes and causes. It tries to temporarily eliminate some defects with the help of oils, creams,
cleansers, bath. But the skin which lives under the influence of creams and powders, or hair which is
threatened with chemicals looses its natural features with time. And the appalling thing is that they will
not be able to live without these artificial things.
Of course there are positive sides of modern cosmetology. It is easy to use, has pleasant odor, it
is modern, doesnt take too much time to apply, it brings good results though they are not for a long
time.
Sufi cosmetic has been always secretly used by a given group and it firstly examined inner
organs and thus stops negative processes in the skin, hair and face, it also brings some positive
changes.
For example, acne on the face, thinness, paleness, fragility of the skin and the causes of such
and other similar illnesses can be seen in the infections of entrails and gut organisms.
For example, if there are black dots on the skin of the face, we should look for the answer in the
blood cleaning process in liver.
Examples mentioned above show us that Sufi cosmetology aims at stopping negative processes
inside the organism in order to create the external beauty.
The second essence:
Dont feed your body, it suits sheep more.

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