SUFISM AND ITS PATH: REFLECTIONS OF SHAIKH NIZAMUDDIN OF DELHI Tasaddug Husain Shaikh Nrzamuddin Auliya was the most popular suft saint of his times in India and, perhaps, also of the subsequent centuries. The Fuwaidul Fuwad is a basic source for the thoughts of Shaikh Nizamuddin. It is also important for being the first authentically recorded presentation of the utterances (malfuz) of a sufi saint in India Unlike many other works of an identical nature, 1t does nol make any claims regarding the miracles (karamar) of the saint, instead it offers. among other things, @ mature presentation of some of the important aspects of the mystic creed ‘The most important doctrine of Sufism and Islam 1s the Unity of God. Like other Sufis, Shaikh Nizamuddin believed in God of his own experience. In order to understand Him st is essential, in the first place. to negate all other gods (ma sewa), and to affirm faith in One God Although such negation and affirmation 1s the work of the Prophets. some among their Ummah may also have such experiences. Shaikh Nizamuddin also speaks of the attribute of God. He holds that man’s relationship with God is based on justice and benevolence. There 1s no question of His being cruel, for He never transgresses His own Law. If a man is benevolent and just to his fellow-beings God 1s benevolent to him; if he is cruel to his fellow beings, then God 1s just!'Shaikh Nizamuddin was a predesunarian and believed that God was the Creator of good and evil. God determined all actions, but. like the Asharites, he believed that man has been given the power of contemplation. The possibility of the vision of God has been a persistent question in Muslim philosophy and Islamic theology. All groups of intellectuals belonging to Murakallemin (dialecticians). Ulema (theologians) and Sufia (mystics) have pondered over it In the Siar al-Aulia, Amir Khurd has discussed the vision of God by referring \o the notes of Shaikh Nizamuddin. The latter seems to be in agreement with the Asharites that the vision of God is the object of life. Ihenables man to perform virtuous deeds The fear of Hell and the rapacity of Heaven ts a. common man’s goal. A mystic, being dazzled by the grace of God. dies with the object of this vision. Such persons would not be dismayed for God has made a promise to them in the Holy Quran.*346 IHC: Proceedings. 62nd Session, 2001 Knowledege of God (Maarifah) 1s another important mystic doctrine. It can be interpreted as either knowledge about God. His Oneness, His Essence, His Attributes, His Power: its meanings, infinite dimensions. limitlessness and so on, and about His transcendence and immanence: its interpretation, its infinitude and its meaningtulness for man. Such knowledge can be attained either with the help of reason or with the experience. The empirical side will be called Maarifah Wt can also be interpreted as the knowledge of things, events and acuions that God possesses by virtue of being Almighty. He is the Knower of the past, present and future. The last has been a question even for the philosophers. Shaikh Nizamuddin, as Shaikh Nisiruddin holds believes in the maarifah of the former kind. It also helps in understanding Tawhid (Unity). But the maarifah of laiter kind (knowledge of future) was not possible even for the Prophets and no one is vbove them. They only knew about the future as revealed by God. The Sutis also could know only to that extent. Anyone clarming beyond this would be false. Here, Shaikh Nizamuddin appears to be quite modest." Love. as we know is the core of mysticism in all religious, The mystic worships God in his own right, not for the greed of Heaven or “Tear of Hell- Defining love. the Shaikh points out that the word ‘Love™ (Ishq) 1s derived from “ishqah’ which is the name of a creeper. It grows by the support of a tree and dries it up as it grows and spreads Similarly, fshg (love) is implanted in the heart of a man. As a plant, it appears to be beautiful and worthy of being retained and nourished But as st grows, like the mentioned creeper, it dries up its source and becomes more and more strong. Love, at the initial stage, 1s a small Name having a very soothing effect of heat and energy. Bul as it draws strength, it becomes a full-lit fire, spreading its flames all over the body, burning it altogether in the metaphorical ashes. Man, the lover, though physically alive, gets completely annihilated in his beloved Shaikh Nizamuddin further distinguishes Muhabbat from ‘Ishq. The difference hes in its intensity. Muhabbar 1s a point of initiation and Ishq may reach culmination. It is interesting to note that he says that the word hubb combines body and the soul. The letter *H’ represents “Ruh’ (soul) and the letter “B’ stands for body (badan). The body serves the beloved in all possible ways and the Ruh (soul) obeys all his commands, watches all his acts and follows him in letter and spirit The etymology of ‘Ishq (love) and the definition of Hub (Mukabbar) both are interesting. This etymology. however, is not traceable in any standard lexicon. es Shaikh Nizamuddin holds that love is of two types: wahbi andMedieval India 347 _qosbl natural ang acquired). It is related to the two aspects of God; Essence and Auribute. T ranscendence and Immanence The love ol essence (Muhabbat-i-Zati) is natural. Itis ingrained in the spirit since the time of its creation. God, after creating men asked them of His being their, ‘Rab’ Alasto be Rabbekum (‘Am I not your God?) They in one voice replied, *Bala’ (yes. why not). The love of attributes is acquired (kasbi). Man alone in all Hs creations is capable of love of God. His heart is its seat. [tis not the share of other creatures. Even the angels are not capable of it. Man needs to peep through his nature 'A sufi is abléto do this with the help of his intuition. ‘The search of love aspires him to get involved more and more. His heart is filled with nur (light).Ghaikh Nizamuddin speaks of ten lights in between the earth and the skies) (47 The light of the soul (mur-i-Ruh), (2) the light of the reason (nur-i-aq)) 3) the light of the gnosis. (nur-t- Maarifat), (4) the light of the Knowledge (nur-i-fim), (Sythe light of the faith (nur-i-yagin), (6) the light of the adaptability (nur-i-Tanfiq). (D the light of perception (nur-i-Basar).48) the light of modesty (nur- j-Haya), (9) the light of love (nur-i-Muhabbat) and-440) the Tight of desire (nur-i-Shaug). © faithful man experiences these lights: T think Shaikh Nizamuddin has borrowed them from Suherwardi who in his book, ‘Awarif-al-Maarif has discussed Awarif-e-Alahi (theophanics) in detail, Shaikh Nizamuddin in many majalis (sittings) of Fawaidul Fuwad has admired ‘Awarif-al-Maarif for its mystic excellence. He has also stated to learn it word by ‘word from Shaikh Fariduddin, his guide (pir). __ Briefly speaking, Shaikh Nizamuddin has overemphasized the love of God and deemed it essential to love all his creatures _> Worship of Gods, yet another important doctrine aga!n. not only of Sufism but also of Islam. The Holy Quran say: I did not create yinns and buman beings but for mY worship”. But the word ‘worship" needs explanation. It may be classified into two types. namely the formal and informal. The formal worship may be called as ritualistic. which is one part of religion ‘The informal worship includes deeds and practice and is related to society involving ethical doctrines and behaviour. Islam, like other religions, recommends both types of worship. There is, however, a controversy regarding the priority. Some. including a class of Sufis. lay emphasis on the informal worship. Others believe that the formal type cannot be avoided. They are more important and form the core of religion. Shaikh Nizamuddin is clear on the issue without indulging himsel! inthe controversy regarding the priority of either. He believes that the. formal and J the informal worship both are equally important Both of348 JHC. Proceedings, 62nd Session. 2001 them are the essential features of Islamic Shariah, One cannot become a sufi in the true sense if one avoids the ritualistic part of the religion ‘A sufi is the lover of God and the lover obeys the Beloved in letter “and spirit. He must do what 1s ordained for him without any questions ‘or an effort to rationalize, He also thinks that the for the informal worship is a cSrollary each other. Worship ts obedience and obedience is of 1wo lypes: Ala'at-e-fazimi (obligatory) and Ara‘a-e- Muta‘addi (Social obedience) ry obedience strengthens the relations belween man ° social obedience strengthens the social bonds between man and man. It is beneficial for the society and the individual as well. In Islamic contest, the performance of both is included in the concept of ‘Ibadat’ (worship). Sometime, the ritualistic performances may not be so important as the social obligations. Giving food to the hungry, as Shaikh Nizamuddin thinks, and he adduces Traditions in his support, is more important than one-time prayer. Shaikh Nizamuddin himself observed regular fast except on the forbidden days and offered all obligatory and non-obligatory prayers. Along with it, he also saw that nobody went without food from his hospice. He followed the principle of penitence (taqwa) in the true sense * SK Yet another important doctrine is Purification (raharat). It is essential for leading a life of penitence (raqwa). It 1s also obligatory for ritualistic prayers, fasting. ete. One cannot offer prayers without being pure (tahir). For a common Muslim, external purification, which can be attained with the help of ablution, bath and cleanliness of body and dress, 1S enough for ritualistic prayers. But for a sufi, merely external purification 1s not enough. One has to attain internal purification which means the purification of all dispositions (laraif), five senses (jawahar), heart (qalb), reason ('agl) and soul (ruh). Unless all these internal faculuies are purified a Salik (traveller) cannot pursue the path of Sufism which is full of hurdles and obstacles __» Shaikh Nizamuddin speaks of four kinds of purification. In the first, the profanity is to be removed from the body and the dress, In the second, the body organs are to ified from all kinds of perversions and sins. In the third, the heart is to be purified from al Taads ot immorality. The fourth kind is to purify the whole being from aTLthings other than God. The last one is, of course, the most difficult. 5 Assufi is required to perform all kinds of prayers for the attainment of this kind OF purification re Agreeing with Abu Sa‘id Abul Khair, Shaikh Nizamuddin recommend five ways for internal purification, (ruse of miswak (tooth-cleaning twig), (2)-egular recitation of the holy Quran, at least i titi ieMedieval India 349 of one (Surah ‘Ikhlas) observance of regular fast, at least on the day of the full moon @) sitting facing the Qibla, (the house of God), (5) living always with ablution (ba-wazu). Other Sufis hold that fon, meditation and persistent struggle with the soul (nafs) are also essential for this kind of purification.” In addition to these doctrines, Shaikh Nizamuddin also discusses some of the sufi stages such as repentance, hope and fear, dependence and patience and ecstasy. All of them are the stages of Suluk (sufic path). The traveller of this path is called Salik. Shaikh Nizamuddin speaks of threestages for the Salik. But due to the obvious hurdles of the path even at this point of initiation his stage may change. He may become the Wagif, a pauser. Sometime a traveller pauses to take rest or to make adjustment with the existing situation physically and psychologically, or to make preparation for the next stage If his sojourn becomes longer he may return to the same point and he becomes raje” (the retumner).* The journey of the sufi course starts from repentance (fauba). Itis the most important virtue and the best weapon to fight with the self (nafs). It is described to be of three kinds: (1) Tauba (2) Auba (3) Inabat. Repentance is the ordinary sense of self-deprecation It means to repent for the sin temporarily and resort to it again having overcome the sense of regret. If the feeling of repentance becomes persistent it helps him to repent the earlier sins, and when committing new ones, not becoming involved in them. It is the stage of awba. In the final stage, the Salik (traveller) is overpowered by the feeling of depression owing to the past sins and resolves never to commil a sin even in oblivion, it is the stage of inabat. The traveller always makes his best effort to purify the soul from’ the enveloped profanity duc to his indulgence in the perversions of the past. Repentance (Tauba) is the best iool of self-mortification, which again is the best way to control the animal self. Repentance opens the gate of the realm of God. provided that a Salik remains persistent. Shaikh Nizamuddin, comparing the repentant (Tai'b) to the penitent (muttagi), prefers the former to the latter, for the former has tasted the sin and it is difficult to abstain from it when tasted. There is, however. as he himself acknowledges, a difference of opinion regarding their stage. Shaikh Nizamuddin also discusses patience and dependence (sabr and tawakkal) along with will (Raza). He holds that the patience and will are related to each other. There is but a slight difference between350 IHC: Proceedings, 62nd Session. 2001 : ce. The strong one, he is a patient man. Raza is a higher stage Seine no Person does not have even the sense of ae f God.’ complaint. He completely surrenders himself to the will o! Regarding the hope and fear, Shaikh Nizarauddin holds that oe tear of God expurgates a salik (traveller) from all his sins. He once again becomes like a bare tree ready to receive new leaves. His anxiety. however, of his past sins often troubles him and he is again lost in the state of fear. At this stage, he remembers the benevolence of God and becomes hopeful of being forgiven. Salik, at this stage. 1s called “Murji. The Murjis are of two kinds: the pure and the impure ones. The pure one always talks of hope and the impure one believes in both hope and fear and the benevolence and wrath of God." In ‘Fawaidul Fuwad', Shaikh Nizamuddin also discusses sufic states of progress (maqamat). The Salik is the beginner of the mystic Journey. He crosses over many stages. At the state of repentance, he is known as Ta'ib (repentant). At the stage of sabr and raza, he is known as Sabir and at the stage of hope and fear. he is either murji or ascetic. In the stage of ecstasy, he is known as dervish and at the stage of hal, (rapture) he is known as galander (the rapturous man). Then he reaches the stage of wilayat and is known as Wali. Next is the stage of Abdal. Sull higher is the stage of Aurad. At the acme is the stage of Qurb. Amir Hasan Sijzi in one of the sittings asked Shaikh Nizamuddin about the number of persons having attained these stages, saying that, as he knew there were four hundred Aulia, forty Abdals, four Autad and one Qurb. Shaikh Nizamuddin confirmed it and agreed that the gaps are filled, if any, by promoting one from the lower stage. But in the case of the death of a wali, the gap is not filled and the number therefore, keeps on decreasing.” The sufic stages, however are based on the proximity with God. If He so wills, a traveller keeps on making progress. He crosses over the hurdles very smoothly without feeling their strength. Shaikh Nizamuddin often discouraged Karamar. He quotes many of his predecessors having their dislike for karamat (miraculous acts). He speaks of its four stages. The highest is the stage of ‘mujiza’ (miracle) which can be done only by the Prophets. Showing it is included in their duty. Karamar comes next. These acts can be performed by the saints (Aulia). But they are required to conceal it. Its manifestation is like revealing a secret of God which is not permissible under any circumstances.’ The third stage is called Maunar. It isMedieval India 35 against nature." Karamat is useful for the saints (Aulia). It creates 1" them three specific qualities: (1) They learn things without being taught. Abu Hafs, for instance, on his way ‘o Makka met Shaikh Junaid at Baghdad and talked to him in eloquent Arabic (2) The saints s the awakened he dr Th s what masses sce in the Greet imaginati of the saints are realized 19 reality. If they imagine someone to have died, he dies and so on” They must, however. care not to show the miraculous acts. Shaikh Nizamuddin places 1 07 the seventeenth stage of Suluk (Sufi Course) which, has hundree stages. If a sufi stops here, Re cannot then travel further to cross O¥¢F the other erghty three stages." He has practiced it in his life also Fawaidul Fuwad and Siyarul Aulia both do not describe any miraculous act of Shaikh Nizamuddin. He takes pride in living like 2 common person and not like a great man being able to perform miraculous acts and taking people by surprise Shaikh Nizamuddin also discusses zikr (remembrance). He holds that one must always engage himself in the remembrance of God. Shaikh Nizamuddin also speaks of ‘commonly agreed forms of zikt (remembrance): zikr-e-Khafi (remembrance in heart). zikr-jalt (remembrance in voice). The Sufis practise both of them, but Nizamuddin seems to favour zikr-e-Khafi, for he thinks Sufism is 2 relation between God and the seeker. It should not be made public."* Most of the Muslim mystics inside and outside India, took a very keen interest in the melodious poetry sung in a beautiful style. This melody in the popular mystic language 's called ‘sama’. Regarding music, there has always been acontroversy about its being permissible (Halal) or forbidden (Haram). The Ulema (theologians) generally regard it as forbidden. But the Sufis do not agree with them The build up their argument on the basis of its purpose. The permissibility (Hillat), interdiction (Hurmat), undesirability (karahar) and lawfulness (Ibahat) are to be determined by the purpose the music is heard for.'* Nizamuddin Aulia was 2 keen listener of the melodious music Although he never thought it to be categorically permissible (Halal). yet he listened to it by putting it in the category of Lawful (Mubah). ‘At the outset of the discussion, Shaikh Nizamuddin speaks of its four kinds to be determined on the basis of its purpose.(1) If the music is heard for the appreciation of word of God (Hagiga) it is permissible (Halal). (2) If itis heard for the world, it is forbidden (Haram).(3) If it heard more for the world, less for God, it is undesirable (Makruh) and (4) if itis heard more for God, less for world itis lawful (Mubah)."” Thus it cannot be said categorically that music 1s forbidden. In these the music that arouses four kinds only one comes in that category:352 IHC: Proceedings, 62nd Session, 2001 Passions. 3 The mystic music has some pre-requisites which are to be fulfille : 7 to be taken into account for it are a nace Eo pane ale He person who performs sema being law ubany. Ch he pe: p (Musician) should be a full-grown man, Boys and women arc not allowed. (2) Mustame (the listener): they should be mature persons having a good taste of music and poetry, (3) Masmu (selected verses): the selection of the verses should be excellent having a mystic appeal and poetic grandeur. The last (4) the instruments like harp (chang) and voil (Rabab) are not allowed.'” Although there are some manners which are to be observed in the organizations of such revelries. It should be organized (1) at a suitable time. It means that the listener should not be preoccupied with any business. (2) Only people having good taste should be invited, (3) The surroundings in which it is held should also be proper. The participants of ‘Sema’ should be wrapped in well perfumed dress. Besides, one should listen to it very carefully without Paying attention to the audience. He should sit composed with bowed head and attend to what is being sung. Dancing and clapping should normally be avoided, unless one gets excited and in excitement starts dancing. It is lawful provided that there is no hypocrisy." The mystic music becomes a tool for ecstasy. Shaikh Nizamuddin does not speak of intoxication or annihilation. But he is a mystic fond of music and so talks of ecstasy (wajd) and rapture (surur), Other Sufis also believe in them but they experience these states in the contemplation or remembrance. For them, they are the shades of self- annihilation. Shaikh Nizamuddin is different from other Sufis in that he never takes pride in being completely lost or annihilated in God He does not even claim to have experienced suck a state in love. He attains 1 in wajd (ecstasy) and believes it to be permissible. He argues that al-wayid is included in the ninety-nine Names of God. It means that He will forgive the ascetics those in the State of ecstasy. He then quotes several traditions where the Prophet himself had gone in the state of ecstasy, sometimes upon listening to the “Ayesha's music with duff (tambourine) and sometimes by listening to a verse of the Quran. Life has some requirements of food, clothing and shelter, and these Fequisites are to be provided by some proper means. There could be (wo ways of earning subsistence. It coul id either be earned (Kasb) or be collected without demand on charity basis (Furuh). The other way may be termed as tawakkul (trust in God). The way of ‘Kasb’ (earning) 1s followed by the masses and tawakkul is the way of the Sufis. Right from the early Phase, the Sufis in gen eral, barring a few, have favoured tawakkul. Shaikh Nizamuddin also never engaged himself in shugh!fice! © 2:10 PM @ jstor.org Medieval India 53 iwork.service). Ev ‘ ak ae ) S ‘en in the days of his education, he did not attemp ney. Although ne spent many days and aights i never showed his distre d always Jepended on God for mh subsistence, He himself remembered how pleased he was to hear (101 is mother that they were in the quest of God, when he had nothee eat im his house. He lived a life of poverty for quite sometime 1n Ms student-days and thereafter until he started © ‘undemanded charity) iving fureh Nizamuddin never favoured his main disciples (hats occupying, themselves sn any shughd (employment), Pl he allowed Kash (earning, subsistence by employment) to his ordinary discipl Some of them were glaring examples like Hasan Ala Suz and Amit iChusrau'and Qazi Muhiuddin Kashani but they were not appointed mis vice-gerents (Khulafa). Qazi Mubiuddin Kashani, who belonged to a noble family tore up his stipend papers when he became his disciple. Insolvency, however, forced him 10 accept the post of Qa7! in the days of Alauddin Khaljt. His acceprance of the post aroused the vwrath of his guide (pir) and his nomination as Vice gerent was then withdrawn, Shaikh Muhivddin Kashani, however remained among his portant disciples, Shaikh Nrzamuddin alse discouraged trade for in rnrmare were chances of being dishonest, Dut the Shaikh favoured farming and admired the farmers. for they Bro the grains for others It 1s interesting to note that the Sufis have detested Kasb at least for themselves and for their chief disciples who could be their representative afterwards, though the Prophet had always emphasized carning livehood by fair means There are many traditions and Quranic rnyunctions in support of kasb_ In the presence of such tradition and quranie injunctions, detestation of kasb by the Sufis 1s beyond comprehension Shaikh Nizamuddin himself received futuh. One does not know ‘as to how the concept of Akie Halal {permissible subsistence) can be justified with living on charity. However. excep! 10 his early days. he Teed a comfortable life. He had two houses, one in Ghayathpur with jama"at Khana and another in Kelogarhi adjaccht its Jama Masjid saad a mare and» palenquin. He also had many servants The ee vanis Iqbal and Mubashir were quite close to him and could disturb tvrven in bis solitude, AKT Sera}. who wilet Op taemme BS viCes gerent with the name of Khawaja Serajuddin was almost the caretaker ff his jam‘aat khana. In short he enjoyed all possible comforts But the whole expenditure of his Khangak was met from futuh Whatever futuh were received, Shaikh Nizamuddin spent them all In his support. he quoted many traditions of the Prophet In which his batps mail google comma tps mai google commas pox hetk JVBCAQBmeXxmWVxCACKCJPMERKE WIvHpuL SIP2XgLIMGGSIHTTFCBKDDachhWwZ4PO?PrFe wnraw onawes # ere Emenee g es companions reported that the prophet never saved even a penny from the day's. income. Shaikh Nizamuddin also spent rather lavishly but he justified it as legitimate, for it was spent in the way of God Upon being asked about the extravagance, he replied that to spend even a penny against Shariah is extravagance (israf) and to spend the whole of the world in the way of God is legitimate. The Quran has. at various p its followers against saving and hoarding and advised them to spend all their earnings and precious things in the way of God as soon as possible. Shaikh Nizamuddin acted upon it in letter and spirit. All his visitors brought something or the other and those who did not do so received something in terms of money. He followed the traditions of his guide Baba Farid. Regarding his saving, Shaikh Nizamuddin related that some visitor brought him half a sanka, after his day's expenditure, Nizamuddin thought of spending it the next day. The whole night he remained restless to the extent that he prayed for the morning to come so that he could relieve himself of it. In short, whatever silver and gold he received in futuh, he spent it the same day. The remainder was distributed among the servants and the present visitors. Shaikh Nizamuddin is clear about succession. The matter of vice- gerence (khilafat) is not relatea to inheritance. A person having the ability can be nominated as the khalifa. In his ethical teachings he lays emphasis on virtue. Virtue to him means doing good to people Good and evil are intertwined, but the evil should be repaid with good that is the real mystic virtue. In his ethical teachings he lays emphasis on (1) persistent struggle. Man must struggle hard to earn his livelihood but the means have got to be fair, (2) a ta‘at-e-lazimi and a ta‘al-e- Muta‘addi (obligatory and social obedience), which we have discussed earlier). The obligatory obedience is related to formal worship. Social obedience is concerned with service to humanity. Shaikh Nizamuddin believed that the latter is more important. A person may be a great sufi if he engages himself in the social service in addition to his five daily prayers. (3) Providing food to the poor and needy. In those days. it was more important since there was always a possibility of famine and the state undertook no responsibility to offer relief. Shaikh Nizamuddin provide relief himself and advised his disciples to do the same on priority basis. (4) He also took care of the ascetics and mendicants and also wanted his followers to emulate him in this regard (5) Shaikh Nizamuddin emphasised legitimate subsistence. We have said elsewhere that he was not against Kasb for the masses and his L ordinary discinles hut did not consider it legitimate for himself andwfare $0 x Pot westare ociely fs - rhe cult of Sufism 1s based on the convention of the prr and murid Je and dvsciple). Tt might not have been a convention in earliet put, later on, with the expansion of the cult, the tradition came in efore Shaikh (ge day> the vogue and assumed supreme importance B Nizamuddin, many Sufis hke Shaikh Abdul Qadir Jilam. Shaikh Junaid Baghdadi, and others wrote about this convention and agreed on HS significance as institution The sufis continued laying emphasis on the institution of pir oF murid but the Ulema very strongly condemned it. They always held as against the Shariah. The pir Was pelieved to be the intercessor of his disciples. To the orthodox, no one could be intercessor except the Prophet Shaikh Nizamuddin thinks that there are (wo kinds of disciples the formal (rasm) and the real (haqiqh) The real ones. of course, are important. But the guide takes care of the formal ones also. He watches their actions and corrects them 3S ‘and when needed. The real disciples live with the pir most of the umes and emulate him in his sufi practices and share his sufi pride. The Shaikh also describes (wo stages for the disciple murid and murad. Murad is the higher stage where everything d palatable He starts enjoy!ns hardships. He 1s able becomes easy 29 aaily. Murid and Murad to control his self. He obeys his guide very Fe both have full faith 19 their guide Prostration before the Sufis or ther Braves is perhaps the most objectionable matter for the theologians. AMT Khurd in the Siyaru! Aulia describes that one Mu'inuddin Qureshi came to visit Shaikh Nizamuddin, and bowed his head to the ground in the honour of the Shaikh. Another person witnessed it and objected to it very strongly Shaikh Nizamuddin very strongly argured in favour of prostration. He proved It Jawful and cited the example of his predecessors, Shaikh Farid and Abu Sa‘id Abul Khair, cle Tt is amazing that he supported such a tradition and proved it lawful, since it is hardly permissible in Shariah without doubt. Another objectionable feature of Sufism was held to be its doctrine of the love of God. They consider God as their beloved. For the into ue # Heer He is to be worshiped in this capacity By shiq-wa-Mashuq (lover and beloved) 1s against His rnure “He loves His ereatures” should not be taken t “He can be loved”. The emean nel ie nature of the entanglement in love is different Shaikh Nizamuddin, however, was dec 1 id ae e of love He was a true follower of ata dla ne aS ee the theologians proclaimed from Le Se eas