dargah hazrat nizamuddin

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This page contains information about one of the biggest Sufi of all time and very known personality in the feild of Sufism/spirituality/Tasawwuf, Sama-Qawwali and in chistia order. Khwaja Syed MUHAMMAD NIZAMUDDIN AULIA Mehboob e ilhahi (R.a) It’s the same old tradition and message that was given to prophets and messengers of different tribes and nations. A message of love & peace. After prophets and messengers this Mission was adopted by Sufis and Aulia (Friends of ALLAH). They are the true Heirs of Prophets and messengers. This website is made, maintain and run by the descendants of prophets and person from the House of NIZAMUDDIN Aulia and Sheikh Baba FARID (R.a). A treasure of Prophets and Aulia's, is here for the betterment of Humanity. A reality for the sufi world is that the people who came for sufi learnings, spiritual understanding and guidence from different parts of the world. They stayed at our khanqahs, ate the food made at our houses for distribution and slept in our verandas and corridors. With their hard strive and struggle they became Sufi. They came as Empty vessels and went back, filled with Wisdom and spirituality. Though it will remain filled even you try to get as much from that vessel till the day of judgment/resurrection. Khanqah/hermitage of his holiness Hazrat Nizamuddin aulia is still spreading the light of guidance and satisfaction of soul, mind and heart. Even centuries have past still the message is given to one and all. At the same time, it is the Primary source for Sufi teachings, spiritual guidance and treatments. This service for humanity in dedicated to his holiness Hazrat NIZAMUDDIN aulia (rehmatullah alaiy) and Hazrat Amir Khusro (rehmatullah alaiy) from whom we get inspiration for service and duties for Humanitarian work. He who established one of the most influential and Impressive khanqah/Dargah/hermitage, who won the hearts not only of Indians but numerous people around the globe. What a better source and person you need for a true spiritual experience after knowing about the person responsible for this service, which will make your life a bit different from Normal walk of life. One of the Greatest and most influential Sufi saint of Indian Sub-continent, By whose order Hazrat Amir Khusro (R.a) Invented a new language to break down barriers between south and north India (Including Pakistan, Bhutan, Nepal, Rangoon, Bangladesh and border area of Afghanistan), for better understanding and to serve Humanity in a unified way. A Sufi far beyond the boundation of time, caste, creed, color, region or race. A Sufi with only 1 mission to serve humanity when caste system was on peak in Indian sub-continent. A celebrated Sufi of all time,who became the spiritual mentor and inspiration for many Sufis, Kings, businessman and still showing the path to many unsatisfied hearts and souls in past 7 centuries. Remembered and praised by numerous hearts. He is His holiness Hazrat NIZAMUDDIN Aulia (rehmatullah alaiy). Born in a Syed family ancestral descendent of Prophet Muhammad (swallalaho alaih wassalm) with 19 of his ancestors falling in the chain. Hazrat NIZAMUDDIN aulia(R.a) represents the secular character of Indian culture and his disciple hzt. Amir khusro (R.a) was the 1st to express his patriotism towards Indian soil, centuries before first freedom struggle. Still his magnificent shrine/ dargah/ khanqah spreading the divine light that give peace to hearts and soul and essence of Rose in air invites you for a pure ecstasy. His Titles: 1. MEHBOOB-E-ILAHI (Beloved of Ilahi). 2. SULTAN-UL MASHAIKH (King of Masha'ikh). 3. IMAM-UL-MEHBOOBEEN (Leader of Mehboobeen). 4. MALIQ-UL FUQRA WAL MASAQEEN. 6. TAJ-UL MUQQARABEEN. 5. MEHFIL-E SUKHAN (Attraction in the Gathering). 7. ZARI’ZAR BAKSH (Distributor of Gold and Silver). 8. NIZAMUDDIN BA'HATH (The Debator). 9. MEHFIL-E SHIKAN (The breaker of assemblies) 10. TABIB-E DIL (Healer of the heart) 11. GAUS-UL ALAM (Gaus of World) 12. JAG UJIYARE (Light for the World) PATERNAL GENELOGY (NASBI SHIJRA) 1. HAZRAT SARKAR-E DO JAHAN, SHAFI-E ROZE MEHSHAR,AAQA-E NAAMDAR AHMEDE MUJTUBA, JANAB MUHAMMAD MUSTUFA (swallalaho alaih wassalm) 2. HAZRAT BABUL ILM JANB ALI-E MURTUZA IBNE ABU TALIB (karamallah wajaho) 3. HAZRAT SYEDNA IMAM HUSSAIN (alaih salaam) 4. HAZRAT SYEDNA ZAINUL ABEDIN (rehmatullah alaiy) 5. HAZRAT SYEDNA IMAM BAQAR (rehmatullah alaiy) 6. HAZRAT IMAM JAFFAR SADIQ (rehmatullah alaiy) 7. HAZRAT SYEDNA IMAM MUSA KAZM (rehmatullah alaiy) 8. HAZRAT IMAM ALI RAZA (rehmatullah alaiy) 9. HAZRAT IMAM JAWWAD TAQI (rehmatullah alaiy) 10. HAZRAT IMAM HADI NAQI (rehmatullah alaiy) 11. HAZRAT IMAM JAFFAR SANI (rehmatullah alaiy) 12. HAZRAT SYED ALI ASGAR (rehmatullah alaiy) 13. HAZRAT SYED ABI ABDULLAH (rehmatullah alaiy) 14. HAZRAT SYED AHMED MASH’HADI (rehmatullah alaiy) 15. HAZRAT SYED ALI MASH’HADI (rehmatullah alaiy) 16. HAZRAT SYEDN HASAN KHULMI (rehmatullah alaiy) 17. HAZRAT SYED ABDULLAH KHULMI (rehmatullah alaiy) 18. HAZRAT SYED ALI BUKHARI (rehmatullah alaiy) 19. HAZRAT SYED AHMED BUKHARI (rehmatullah alaiy) 20. HAZRAT SYED MUHAMMAD NIZAMUDDIN AULIA ZARIZAR BAKSH, MEHBOOB-E ILAHI (rehmatullah alaiy) SPIRITUAL GENELOGY (SILSILA-E-TARIQAT) 1. Khate’min nabiyeen Hazrat MUHAMMAD mustufa (swallalaho alaih wassalm) 2. Hazrat Ba’bul ilm ALI (karam allaho wajaho) 3. Hazrat khwaja Hasan basri (rehmatullah alaiy) 4. Hazrat abdul wahid ibne zayd (rehmatullah alaiy) 5. Hazrat Muhammad fuzail bin ayaz (rehmatullah alaiy) 6. Hazrat Ibrahim ad’ham balkhi (rehmatullah alaiy) 7. Hazrat sadidudeen huzaifa tul marashi (rehmatullah alaiy) 8. Hazrat aminuddin hubera basri (rehmatullah alaiy) 9. Hazrat Mumshal ulwi dinwari (rehmatullah alaiy) 10. Hazrat Abu is’haq shami chishti (rehmatullah alaiy) 11. Hazrat Abu ahmed abdaal chishti (rehmatullah alaiy) 12. Hazrat Abu Muhammad Chishti (rehmatullah alaiy) 13. Hazrat Nasiruddin abu yusuf Chishti (rehmatullah alaiy) 14. Hazrat Qutubuddin mou’dud Chishti (rehmatullah alaiy) 15. Hazrat khwaja haji sharif zandani Chishti (rehmatullah alaiy) 16. Hazrat khwaja Usman harvani Chishti (rehmatullah alaiy) 17. Hazrat khwaja Moinuddin Chishti (rehmatullah alaiy) 18. Hazrat khwaja Qutubuddin Chishti (rehmatullah alaiy) 19. Hazrat khwaja Baba Farid Chishti (rehmatullah alaiy) 20. Hazrat khwaja Nizamuddin aulia Mehboob-e-ilahi Chishti (rehmatullah alaiy) 21.Hazrat Amir-khusaru (rehmatullah alaiy) {Only Disciple not khalifa} 21.Hazrat Naseeruddin Chiragh delhi (rehmatullah alaiy) {Khalifa} Awaited Mystic Sheikh Syed Nizam'ud-din aulia (R.a) represented in his person the age long tradition and ideals of Islamic mysticism. He transformed the mystic ideology propounded by Sheikh Shihab'ud-di Suharwardi, Sheikh Muhi'ud-din Ibn arabi and Maulana Jalal'ud-din Rumi, all distinguish figures of the thirteenth century- into a motive power. Baba Fard (R.a) had initiated the move to convert the mystic movement into a mass movement; Sheikh Nizamu'du-din aulia completed the process and chishti mystic centres came to be established all over the country. Muhammad Ghauthi Shattari (R.a) says that when Sheikh Nizamu;ud-din aulia (R.a) presented himself before his spiritual mentor for the first time, Baba Farid (R.a), recited a couplet in which he had referred to many eager souls looking forward anxiously to his debut on the mystic stage. It meant that he had to carry forward the accumulated tradition of Islamic mysticism. Ai A'tish-e-furaqat dil ha kabab karda, Sailab-e-Ishtiaqat janha kharab karda (The fire of separation has roasted the hearts, the flood of fondness has wasted the soul) The success of his mystic effort was due to effective use of ILM (Knowledge), ISHQ (Cosmic emotion) and AQL (Wisdom combined with intuitive intellegence), as means for the proliferation of ideas. These three faculties independent development in the persons of Sheikh; Muhi'ud-din (R.a),Sheikh Shihab'ud-di Suharwardi (R.a) and Maulana Jalal'ud-din Rumi (R.a). Ibn Arabi had constructed ideological bridge for the communication of ideas with world religions; Rumi had made a cosmic emotion a motive power in mystic discipline; Sheikh Shihab'ud-din Suharwardi had laid down principles for the organizations of Khanqahs and the dissemination of mystic ways of life. It was now necessary to transform these ideological achievements of the age into space-time forces for the betterment of the individual and soaciety. To sheikh Nizam'ud-din aulia (R.a) belongs the credit of introducing a principal of movement in the mystic activity hundreds of khanqahs were established in the country and thousands of his disciples became active in propagating the chishti mystic ideology. It was from his time that spiritual genealogies (shajra) were introduced in 'khifafat Namah' ti articulate the traditions of saints who had gone by and establish historical links with them. According to Amir Khusro (R.a) "he awakened the elder saints (shuyukh) from their sleep". Contemporaries called him Junaid-i-thani, Gaus-u'l-azam, sheikh'ul-waqt and paid alequent tributes to his spiritual achievements and position. His life was, in fact, a water-shed in the history of Islamic mysticism in south asia where old traditions crystallized into new a mass movement for the moral and spiritual uplift of humanity.Amir Khusro (R.a) says in a homonymic way that God had created him payay ghambari (for lifting the burden of others). Sheikh Nizamuddin aulia's (R.a) mystic ideology was the formarion of God-conscious personalities. His beleif was that whoever developed love in his heart ceased to be vulnerable to sin. Sheikh beleived that all human beings are the children of God on earth and it was his duty to treat them alike with sympathy and affection. Sheikh Nizam'ud-din Auliya demonstrated the working of this concept in his social relationship. The Sheikh also beleived that one caused pain to any human heart could not attain spiritual excellence. In the khanqah of Sheikh Ahmed Maghribi (R.a), the spiritual qualities of Sheikh Nizamuddin Aulia (R.a) were once discussed and it was observed that while other mystics were only 'busy in God', Sheikh Nizamu'ud-din (R.a) was also busy in 'bearing the burden of human worries'. All sorts of people brought all sorts of problems to hum and he shared their agony and sholdered burden through sympathy and affection. Sheikh Nizam'ud-din aulia (R.a) has developed his own way of instructing people. His way was generous and effective. He avoided addressing directly about his problems to the people. He spoke through annecodes and parables which were extremely apt and reached directly to the hearts. As a mystic teacher Nizam'ud-din aulia (R.a) did not believed in reducing the inner life to a continuous struggle with th evil. He never performed the spiritual excercises which could over-aw people or established his superiority as a traveller on the mystic path. He never prescribed extraordinary number of prayers or penitences to his disciple. His method was to awke the 'good' in man and make his soul responsive to moral and spiritual obligations. The sheikh advised his disciples to develop complete trust in God (tawakkul) and remain resigned to His will as it help man in breaking trammels os society and lead a life which one can call his own. Miracle mongering had no place in the discipline of Sheikh Nizam'ud-din aulia (R.a). He considered performance of miracles a sign of spiritual imperfection. In Fawa'id-ul fu'ad there are no references to the miracles of the Sheikh. He has, however ,mentioned miracles of others not to demonstrate their spiritual powers but to illustrate some principle or bring home some moral. His holliness once told his audience that "into a hundred stages of which the capacity of displaying miracles is the seventeenth; if a mystic is stopped at this stage, how he cross the remaining eighty-three stages". Sheikh Nizam'ud-din aulia(R.a) illustrated the working of the principles governing acceptance and distribution of futuh (unasked gifts) in his own lihe in an ideal way. For years he had to pass his days in abject penury, starving day in and day out and living on what people put as charity in zanbil (a dried and hollow gourd hung at the door to put anything as chaity). When starving and fasting become part of his daily life and nature, the doors of futuh (unasked gift) was opened for him. Every wek the stores were cleared for everything. The sheikh lived in the midst of his enormous inflow and outflow of futuh, as to use a mystic phrase, the sawn lives in water. When it comes out its feathers are absolutly dry. The contemporary mystic circles pain tribute to his spiritual excellence in different ways. According to Syed ja'far Makki al Hussaini his spiritual status and of Sheikh Abdul Qadir jilani (r.a) was unique in mystic calender. Both of them are beloved of Almighty. It was the highest tribute to the Sheikh's spiritual to say that he was the beloved of Almighty. Teachings, Qoutes and Sayings for humanity of Hazrat Nizamuddin aulia (R.a) · Whatever you do not like to be done to yourself, do not wish it to happen to others. Wish for yourself what you wish should happen to others also. Altruistic service to others is more meritorious to the performance of obligatory prayers. · Love to Allah-Taala is the destination of success. Romance is the road of this righteous path. · The captain of the ship is no other but His Grace, Oh! Traveller tie up your belongings. ·Board in it and sail in the Ocean. · Devotion to Allah (God) is of two types jazmi (intrasitive) and muta’addi (transitive). In jazmi devotion the benefit which accrues is confined to the devotee alone. This type of devotion includes prayers, fasting, pilgrimage to mecca, recitation of religious formulae, turning over the beads of the rosary etc. The muta’ addi devotion, on the contrary, brings advantage and comfort to others. It is performed by spending money on others, showing affection to people and buy others mean through which a man strives to help his fellow human beings. The reward of mutta’addi devotion is endless and limitless. ·Divine bounty does not discriminate between one individual and another. When the sun rises, it gives light and warmth to all people whether living in palaces or in huts. When it rained, the poor and rich alike are benefitted from it. Once, sheikh Mu’inuddin Chishti of Ajmer was asked to explain the highest form of religious devotion which endeared man to God. He said: “Develop river-like generosity, sun like bounty and earth like hospitality”. ·Khwaja Nizamuddin Aulia (R.a) believed that if man learnt to live for the Lord alone, there would be all love, peace and amity in this world. And the very basis of human relationship would change. Human beings are ‘like children of the God on earth’ and one who seeks His pleasure must strive for the welfare of all people, regardless of any consideration. ‘Living for the Lord alone’ meant a total transformation of human psychology problems. Inspired by this ideal whatever a man did or applied his mind to became devotion to God. It led to sublimation of motivations in life. ·His holiness thought that there are three types of persons so far as involvement in material pursuits was concerned. “First, those who want worldly goods and spend their days in its search… Secondly, those who consider the world to be their enemy and disdainfully about it. Thirdly, those who consider the world neither an enemy nor a friend and do not refer ti it either with enmity or friendship. They are the best of all”. The sheikh believed in following the last course, free from all unnecessary inner struggles and tensions. · If one man vents his wrath on another and the second man is patient , the virtuous attitude belongs to him who is patient and not to him who gives vent to him wrath. · The sheikh used to say that recitation of Quran was more effective in achieving gnosis than zikr (recital of his names). Dhikr, he said, made spiritual progress quicker but there was always a risk of decline in progress thus achieved. Spiritual progress achieved through the recitation of Quran was free from all such risks of decline. He used that Quran contained specific instructions; prayer and litanies (ibadat) for the common run of believers; spiritual perception and sensation of divine grace (Lata’if) for the aulia and truthful maxims (haqa’iq) for the prophet. He advised his disciples to read the Quran in such a way that majesty of God illumined their hearts. ·The spiritual sheikh believed that one who caused pain to any human heart could not attain spiritual excellence. He cited Sheikh Abu sai’d abul khair’s remark that though there were innumerable ways leading to him but bringing happinessto human heart was surest way to gnosis. · The sheikh advised his disciples to develop complete trust in God (tawakkul) and remain resigned to his will as it helped man in breaking the trammels of society and lead a life which one cam call his own. Miracle-mongering had no place in the spiritual discipline of Sheikh Nizamuddin aulia (R.a). He considered performance of miracles a sign of spiritual imperfection. ·A spiritual mentor should not instruct his disciple openly but should use hints and suggestions to bring about change in his thought and behavior. ·One who repents sincerely after committing a sin and one who committed no sin hold equal position in mystic discipline. ·Lordship and slavery are not known to mystic life. A slave may succeed his master to the spiritual throne. ·Though God’s bounty is always there, whatever one can achieve is through the dint of his effort. Under no circumstances one can earn anything without struggle. ·Spiritual control and sobriety (sahu) is superior to (spiritual) intoxication (sukr). · Food should be distributed to all and sundry without any discrimination. ·One should scrupulously abstain from the display of his spiritual achievements. · Women are equally endowed with spiritual power and talent. They are equal to men in spiritual discipline. · Books of mashaikh (spiritual mentor) should be regularly studied for enlightment and culture. ·True wisdom is to renounce the world. ·Knowledge is achieved. Intellect is natural. ·Salik (traveller) achieves greatness from four things: Less eating, Less talking, Less sleep, and less socializing. ·Benediction drops at three times: in the state of hearing music, eating for purpose of obedience, speaking about the mendicants. ·In making a deal one should not talk as to make veins stand on his neck viz. symptoms of prejudice and anger. ·Patience is: "When a man experiences a thing not to his liking, he does not complain" ·But willingness is the thing that suffering does not make him feel bad as if it has not befallen on him. ·Love of saint's rules over their intellect. The joys neither make a mendicant happy nor suffering grieve him. ·About complete faith he said: "One must trust in God and should not expect of anyone besides Him." ·The love of Auliya (saints) is stronger than their reason.


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