14 steps towards perfection

From the Nursafardiyya teaching
Brochures Release year: 2009 Date of allocation: Apr 16, 2018
PART I

THE PHILOSOPHY OF NURSAFARDIYYA

The first essence:
Our deeds are ones of a human development not technical, chemical, political or any other kind.

The philosophy of Nursafardiyya 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.

What’s 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.

What’s 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

NURSAFARDIYYA 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 doesn’t see and doesn’t 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 doesn’t 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

NURSAFARDIYYA 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.

What’s the aim of doing Sufi movements (Nursafardiyya 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 Nursafardiyya 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:
Don’t 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. Don’t get tired of creating divine meditation states.
PART IV

NURSAFARDIYYA CHOREOGRAPHY

The first essence:
Start deeply examining yourself rather than examining others.

We shouldn’t 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. Nursafardiyya 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 didn’t 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 NURSAFARDIYYA

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. Nursafardiyya martial art is based on the perfect work of this mechanism.

Nursafardiyya 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.

Nursafardiyya 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, don’t 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 Nursafardiyya 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 Nursafardiyya 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.

Nursafardiyya 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 Nursafardiyya 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 Nursafardiyya 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 Nursafardiyya martial art system. There is a separate book with detailed information about Nursafardiyya martial art which is based on the divine knowledge. In this book written by Nursafardiy, the brightest aspects of Nursafardiyya 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:
Nursafardiyya martial art is an art which teaches people not to fight with each other, but to develop perfection in themselves.
PART VI

NURSAFARDIYYA 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 Nursafardiyya 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 Nursafardiyya 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 Nursafardiyya 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 NURSAFARDIYYA

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 man’s 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.

Nursafardiyya 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

NURSAFARDIYYA 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 Allah’s 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

NURSAFARDIYYA 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 didn’t 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

NURSAFARDIYYA 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 don’t give up education
Consider it eternal as the teachings of Allah are in the truth.

The Nursafardiyya 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 Nursafardiyya 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:
Don’t let meanness lay a shadow on your soul
Pray as Allah’s 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
Don’t 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:
Don’t 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, don’t’ waste your time for the worldly things; don’t ruin your heart and soul trusting your youth and strength. Don’t 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 NURSAFARDIYYA

The first essence:
The power of a Sufi is in the growth of a person,
so that he doesn’t feel it, and in the ability
to influence the process of recovery.

What is the Nursafardiyya medicine? How is it different from other types of medicine?

The Nursafardiyya 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 (Nursafardiyya medicine).

The main aim in Nursafardiyya 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 Nursafardiyya 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. Nursafardiyya medicine, on the other hand, hasn’t 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 Nursafardiyya 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 – Nursafardiyya 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 don’t have one, have a good grave.
PART XII

THE HOLY KORAN IN NURSAFARDIYYA

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. That’s 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 NURSAFARDIYYA

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 NURSAFARDIYYA

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 Nursafardiyya 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 world’s history.

Beauty in Sufism doesn’t 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, what’s the difference between modern cosmetology and Nursafardiyya 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, doesn’t take too much time to apply, it brings good results though they are not for a long time.

Nursafardiyya 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 Nursafardiyya cosmetology aims at stopping negative processes inside the organism in order to create the external beauty.

The second essence:
Don’t feed your body, it suits sheep more.

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