A goddess, a sultan and a refugee’s son - The Hindu
If you sign up with Google, Twitter or Facebook, we'll automatically import your bio which you will be able to edit/change after logging in. Also, we'll never post to . Khusro's compositions are rooted in the theme of separation from the Beloved the Chisti Silsilah, a bond that transcended all other relationships. the Urs of Amir Khusro at the Dargah of his mentor, Hazrat Nizamuddin. Amir Khusrau, the beloved disciple of Hazrat Nizamuddin Auliya breathed his last exactly six months after his spiritual master's veiled himself.
His prodigious literary and musical experimentation is a unique effort at creating a universal Sufi language of Love and he forged a new mystical Sufi consciousness. This could have been a forerunner of the Nirguna Bhakti movement. Khusro's compositions are rooted in the theme of separation from the Beloved, a metaphor for the God within. His verses bring out the intense Sufi longing to merge into this state of mind. His Qawwali music touches that inner space in every listener, transporting him to a different dimension beyond the outer world of duality.
He alludes to the mysterious paradox of love, referring to it as a tempestuous river, into which those who enter must drown, but at the same time, paradoxically, only those who drown get across.
A Relationship Par Excellence : Amir Khusrau and Nizamuddin Aulia | INNLIVE NETWORK
Khusro's tryst with Love arose out of the special bond he shared with his preceptor Hazrat Nizamuddin Auliya and the Chisti Silsilah, a bond that transcended all other relationships. It was the bridge to the Beloved which he sought. Khusro believed that the preceptor alone can transform the secular into the divine, and this requires a surrender of the ego through service, which Amir Khusro himself exemplified by serving in the kitchen of Nizamuddin Auliya's daily langar.
He advocated this spiritual seeking amid all other worldly dispensations which destiny places each man in. When he was a boy of five, his father died. As a teenagar, Hazrat Nizamuddin Aulia distinguished himself as a scholar, a debater, and a student of the Koran. But he increasingly was drawn to the inner life of the mystic.
When he was eighteen, Hazrat Nizamuddin Aulia encountered a group of Qawwalis Sufi singers and musicians who introduced him to the Chishti Sufi order and the teachings of Baba Farid, and soon became a disciple of the group in Delhi.
Hazrat Nizamuddin quickly showed profound spiritual realization and was named a leader of the Chishti order. He soon decided to withdraw from the crowds of Delhi and retired with a group of followers to a small village outside Delhi named Ghiyaspur where he lived for 60 years. Rivers of wealth flowed daily into the khaneqah, and there were huge donations to the poor and the needy, but the attire of Nizamudeen Auliya rahmatullahi alaihi consisted of a cloak and some badly torn clothes.
Banquets were held every day, but Nizamudeen Auliya rahmatullahi alaihi subsisted on a piece of barley bread and some water for sehri — and sometimes he would not even eat that much, thinking of all the needy who could not even afford this.
He loved even his most staunch enemies; once when they scattered thorns in his path, he walked over them uncaringly. Then, with his bare feet bleeding, he prayed that every thorn that had pierced him might become a rose in the grave of the thrower. He used to recite rakats of nafil salaah in 24 hours, used to fast every day, and spend the entire night in worship. His mujaheda only increased with age; at eighty years, his only rest would be the nap that is sunnah for a short while after zuhr.
From Bulleh Shah and Shah Hussain to Amir Khusro, same-sex references abound in Islamic poetry
Even so, he used to instruct his mureeds that should anyone come to see him during this time, he should be woken immediately. Nizamuddin taught that three essential elements were necessary for the Sufi dervish: Love, Wisdom and Gnosis Mystical Knowledge.
He migrated to India as the invasion of the Mongols was imminent. Khusrau became skilled in Persian, Arabic, Hindi and Sanskrit languages and in other subjects at a very young age. It was at the age of 8 years, that his mother took him to the khaneqah monastery of Hazrat Nizamuddin to be inducted into his spiritual group. He preferred to sit outside and compose a question for Hazrat and to gauge his greatness, in the form of a poem asking whether he should enter or return home.
He sat down at the gate and composed the following lines in his heart: Tu aan shahi ke ber aiwan-e qasrat Kabutar gar nasheenad, baaz gardad Ghareeb-e mustamand-e ber der aamed Be-yaayad andaroon, ya baaz gardad You are a king at the gate of whose palace Even a pigeon becomes a hawk.
- Nizamuddin Auliya
- A goddess, a sultan and a refugee’s son
- Amir Khusro
A poor traveller has come to your gate, Should he enter, or should he return? It is said that Nizamuddin Aulia who was then 23 yrs of age, at once asked one of his servants to go out at the gate and narrate the following lines to a boy who is sitting there: Be-yaayad andaroon mard-e haqeeqat Ke ba ma yek nafas hamraaz gardad Agar abla buvad aan mard-e naadan Azaan raah-e ke aamad baaz gardad Oh you the man of reality, come inside So you become for a while my confidant But if the one who enters is foolish Then he should return the way he came.
Hearing this Khusrau decided that this was the right place for him and entered.
Life of Amir Khusrau
Happy and ecstatic, he sang — there is colour today, mother, for I have found my love and my teacher — Aaj rung hai hey maa rung hai ri, Moray mehboob kay ghar rang hai ri, Mohay pir paayo Nizamudin Aulia. The search for an ideal Sufi master had ended successfully. Nizamuddin Aulia and Khusrau sat one morning on the banks of river Yamuna looking at the people bathing and worshipping. Har qaum raast raahay, deenay wa qibla gaahay Every sect has a faith, a qibla which they turn to.
Incidently Nizamuddin Aulia wore his cap in a slightly crooked way, to which Khusrau pointed and said: Men qibla raast kardam, ber terf-e kajkulaahay. I have straightened my qibla in the direction of this crooked cap Khusrau once read out a ghazal which so pleased his pir Nizamuddin Aulia that the latter asked him if he had any wish to be fulfilled. Khusrau said he wished his verse be filled with sweetness. Khusrau brought the tray which had some suger in it. Nizamuddin Aulia asked him to eat some and also pour some on his head.
Khusrau obeyed him, and claimed that he has attained the sweetness in his poetry ever since. A poor man came to Nizamuddin Aulia asking for alms at a time when there was nothing left in the khaneqah to be given. The saint expressed his helplessness, but pointed to a torn and tattered pair of sandals that belonged to him, saying if those could be of any help to the poor man, he could take them.
Mystic Mantra: Khusrau — A true son of soil
The faqir, having no choice, decided to take them any way, and left. When he was on his way to some other city, he met Amir Khusrau who was returning from his royal journey with camels and horses loaded with wealth. I smell my master, I smell my master. This man dejectedly told him the story about how he could only get these sandals from Nizamuddin Aulia. His pir saw the sandals and asked Khusrau how he found them.
During the sama mehfils music sessions at the khaneqah of Hazrat Nizamuddin, dancing was not allowed. But during one such performance, Khusrau got so ecstatic that he started to dance.
Sultan Jalaluddin Khilji once expressed to Khusrau his desire to meet Nizamuddin Aulia but asked him not to disclose his plan to the saint.
His Pir who did not wish to meet the king left the Khaneqah for a far away place on the day of the proposed meeting. When the Sultan came to know about this, he asked Khusrau why he betrayed him. Khusrau replied that in betraying the king he risked only his life in this world, but in betraying his spiritual king he would be risking his Iman faithand his afterlife. The Sultan was left speechless. One day Hazrat Nizamuddin Awlia was listening to Qawwali and in ecstasy, waving his handkerchief, said: The explanation of Hazrat Nizamuddin Awlia was like this: He used to wash her clothes with utmost care, and even mended and improved them by various means.
Without seeing her, he used to moan and weep in the memory of her beauty. His parents became very worried. To speak about it is a problem and not to speak about it is a problem.