Qatron. Sufiy school of perfection
As was shown by scientists, the deepest roots of progress and development lie in the territory that is now called Uzbekistan. This was shown by many treasures found by archaeologists in this land. Among them are the bones of the oldest person, found in the ossary in Obirahmat. Interest in the cultural heritage and in the history of our land is still growing, and now scientists of other countries are also taking part. So we can surely say that our land has not only played a role in global progress and development but has provided its basis and is its cradle.
Why has this very place become one of the centres of development? The reason for this lies in its soil which is as luxuriant and sacred as gold and above all is watched by Allah. Also, our ancestors were a holy, clear and clean people, watched by Allah.
Avesta, a book written some thousand years ago, contains a complete set of the steps that lead to soul and body perfection. This book was accepted by the whole world as a holy book.
Most of us still do not know that in Asia, mainly in China, Buddhism was developed by our fellow countrymen from Samarkand and Karshi. And if we look at the history of Central Asia, especially of modern Uzbekistan, the development of science, culture and spirituality, makes us believe that it is one of Allah’s miracles. Let us look closer why this miracle has happened in the territory of our land. One reason is that the social changes in the middle ages made our ancestors to improve the economic and cultural connections with other countries. As a consequence handicraft and cultural centres, which already existed in our land, started to develop rapidly.
Our ancestors, mainly Saks and Turki, had different religions like Fire- worshipping, Buddhism, Christianity, Shamanism and so on. These different religions came to our country for various reasons: some because of a personal wish of the king, some due to carefully instructed missionaries sent to our land, and some as a result of wars. Of course these quick changes of the various religions have made their impact on the consciousness of our ancestors.
In ancient Horezm, for example, or in the territory laid between two rivers, the development of art, especially music, caused the invention of different musical instruments. This represents an invaluable wealth of our ancestors. Nowadays our great musicians think that the sound of our instruments cannot be put on one note. This music relates to national perception, it is so touchy and strong that people of other nationalities just feel drawn to these sounds, and want to hear them over and over again. Especially instruments like tanbur, nay, ud, dutor, kobuz make such a music, that your heart trembles, and it seems that your body becomes one with the universe. You feel that your eyes fill with tears. Allah made our brains to consist of many little cells, which compile and make up our consciousness. If we consider the capacity of our brains to be 100 per cent, a simple person uses only 3 per cent during his whole life. Some scientists and poets may use about 5-7 per cent of their brains, and selected ones can use about 9 per cent. The rest of our brain cells go with us to the grave. This is what modern scientists say. We can consider our national music as something which makes our brain cells work, which sharpens them. Also at the same time, this music sharpens the memory of a person.
But let us look at some other aspects which make an impact on our brains. It is known from the history that our land was famous for its beautiful nature, rich lands, invaluable treasures. For this reason many leaders of neighbouring and remote countries used to attack us, so that in some periods of time, it was just an everlasting battle area. One example is the attack of the army of a Greek Makedonian Alexander Makedonskiy, in the III century B.C., but he was repelled by a small number of Spitamen warriors. But there are many of such examples. The art of battle also makes our mind work. Those who learn this art, learn to compile their thoughts into one, to increase their internal power, to bring it to the peak of their thinking, to be vigilant and cunning. One who has learned this martial art, starts to produce a strong energetic power out of himself. If we look into history, such warriors, came from our land, carefully wielded such fighting styles like look and kick (qarab-tep), thousand warriors (ming askar) and hand battle (qo’l jangi) so they could overcome enemies armed to the teeth without any weapons. Modern eastern single combats such as karate, ju-do, taekwan-do and others were learned from our ancestors. This shows that martial art also makes the cells of our brains work.
Another source for development was the acceptance of Islam in our country and its spreading. Our ancestors used to believe that all living things on earth had their own master, who resides in the sky. So, for many years they already used to believe in God. This is why Islam was easily accepted by them, as their understanding of God was similar to the one in Islam. Once Islam was accepted, during the IX - XV century, our land started to produce great scientists, thinkers and poets, which have astonished the world. And even now they continue to do so. The wise and active people at that time who understood that Islam was a true religion, started to use new concepts of education and teaching. They strongly held to the teachings of Islam, in the family and in society as well. They also started to learn and study the Koran. It is known that scientists, poets, warriors and thinkers, who were born during that time, used to learn the Koran by heart when they were only 5, 7, 9 years old. They used to teach religious knowledge simultaneously with worldly knowledge. Imagine you are in the Masjid (the mosque), or you hear a Sura (a chapter from the Koran) in the radio or in the television. You listen how it is read with elocution, and you suddenly start to be touched by the sound. Your body starts trembling, your mind comes to a single point, to one place, and your eyes start watering as you get touched by the sound. And if you read some Suras by yourself, you get touched even more. During those times general education included music and martial art (special exercises). This had a positive influence on the many-sided educational process of a young person. And such young people became the philosophers, scientists, poets, warriors, governors known to the world.
Let us move astray a bit. In 1996 a newspaper, called „A Sound of Uzbekistan”, published a lecture by prince Charles, read at the University of Cairo. The main point of his lecture was called „Islam and Europe”. The summary of this lecture was that without Islam, Europe would not be as developed as it is today and he scientifically proved that.
Naturally the question arises by what means a personality could be developed thoroughly. Was there a generally accepted system managing this process or different systems using other means? Yes, there was such a system, and the system is called Sufism. What is the meaning of Sufism, the science of Mysticism? The historical roots of Sufism go back to the creation of human beings. During many centuries Sufism used to lead the society, helping it to move towards development, by using its special philosophy and practice. This affected the wise, thinking, intelligent part of the people who always keept secret its philosophy and practice. A person who was able to pass several steps or levels of this knowledge and practice would be able to find out this secret. Our land introduced to the world scientists like Al-Khorazmiy, Al-Beruniy, Ibn Sino, Al-Forobiy, At-Termiziy, Al-Ferganiy, Al-Bukhariy, Al-Motrudiy, Al-Gijduvaniy, Najmiddin Kubro, Az-Zamakhshariy, Hoja Akhmad Yassaviy, Hoja Bakhouddin Nakshbandiy, Hoja Ahror Valiy, Amir Temur, Mirzo Ulugbek, Alisher Navoi, Zakhiriddin Bobur. They all were philosophers of Sufism.
During the IX-XV centuries Sufism was widely spread among the people of our ancestors. Although Islam started to come to the world from the Arab Peninsula, the underlying ideas which made Islam spread to the world, and which scientifically enriched this religion, were written inn our land. Many Islamic countries existed in the world, but none of them had such thinkers as our land. The reason for this, is that we had a positive environment, where art (music), excercises, martial art, learning the Koran and reading it, were the main means for the development of the intellect of the younger generation. And this environment was created and supported by the government itself. The kings and governors of the past used to carefuly examine how a personality was to be developed and formed. The science of mysticism or Sufism leads a person from its very youth towards educational perfection. It develops physical health, deep knowledge, mental outlook, faith and deeds, kindness, patriotism, aspiration for knowledge and devotion. When our land was attacked, Sufis were the first in the line to protect the motherland. They used to give their lives for it. Our popular traditions, customs, culture, medical science, music, choreography, calligraphy and martial art, were much more advanced compared to other nations. And so Sufism grew and developed particularly on our land. But there were also disastrous years in our history and they also have shown their impact on Sufism by putting obstacles to its development and, at one point, it stopped growing. Nevertheless the spirit of Sufism was kept in the roots and blood of our people. Due to independance and with the help of scientists and sufi thinkers, some useful and essential sides of Sufism started to be rediscovered. Books and articles have brought to the attention of the people the real meaning and essence of Sufism, and this caused a new connection between generations. As it was mentioned above, Sufism consists of of special knowledge and its practical implementation, and it leads a person from simplicity towards perfection. It has reached its highest peak as a system which serves the development of the society. But when this society became sparse, they had to work secretely.
In the nineties of the last century, our countryman Safarboy Kushkarov started to put theoretical and practical features of Mysticism to life. He covered many aspects of Mysticism in a short time and, at the same time, he tried to discover many new features in Sufism. Sufi Tabib’s life is proving today that Sufism is a belief which adopts itself to the changing world without losing its own special sides.
Some words about Sufi Tabib should be mentioned here. His ancestors used to live and work in Jizzak city in the past, and later in Bahmal region of Jizzak region. Safarboy lost his parents at an early age and was brought up by his uncles and relatives. His passion for foreign languages brought him to the Foreign Language Institute at Tashkent. While he was studying French and Spanish, a strange and unnatural power was calling him to help and cure people. A strong headache and sleepless nights were making him suffer. While he was a student in the third course, he started to dream of unnatural situations, where strange powers were showing him which plant could cure a given disease or pain. Slowly Safarboy started to understand why these strange powers were disturbing him so much: It was because his ancestors had been strong medicos, warriors and duogui. So, Safarboy understood and believed that these powers that were in his blood came from the genes of his ancestors, and he started to dream about continuing their tasks. And then he began to carry out and to accomplish this difficult and complicated mission. It was difficult since in those times Uzbekistan was part of the Soviet Union, where any actions connected with unnatural states were prohibited. During this time, Safarboy was also full of power, actively participating in sports, particularly in karate, where he obtained a black belt. He was sent to Moscow where he started to cure his collegues and friends, using different herbs and massages. Italian scientists, who noticed his special abilities, invited Safarboy to Italy and opened a private clinic in Milan for him, where alternative medicine was practised. By this time Safarboy started receiving unknown messages about different secrets of the medical science. Hundreds of people came to the clinic where they found recovery and healing. As a wise man he went to Tibet (China), India and Turkey with the help of his Italian friends, where he could gather new information on alternative medicine. But Safarboy started to realise that, no matter how much he learned abroad, the secret teachings of his ancestors were much higher and more important. At the beginning of the nineties of the last century, Safarboy moved back to Jizzak with his family. Before, he had the opportunity to live in many different and beautiful cities. Nevertheless, neither his achievments nor the opportunities offered to him abroad, nor the beautiful places and cities, could replace his own motherland.
Maybe because his ancestors used to live in the Jizzak region, a strange power always called him back there. First Safarboy wanted to establish an alternative medical centre, called Yassaviy Turkiston. But this had not been easy because soviet thinking was still strong. Officials hesitated to give the necessary permissions, and other obstacles were also put in his way. But Safarboy could overcome all difficulties, and he built his clinic and started to heal. With time he became so successful that more and more ill people came to him, also from other countries. The methods he used for healing were known by his ancestors: these were herbs, massages of special points of the body, making his diagnosis by pulse-feeling and by prayers using his strong internal breathing. With time his healing powers became very strong. In the middle of the nineties his started periodically to dream about the Suras in the Koran with explanations which Sura would be the cure for which disease or pain. Maybe because of this, or because his ancestors were strong Sufis and following the genealogy of his ancestors he called himself Sufi Tabib.
Sufi Tabib opened various centres in Tashkent and Jizzak, YASSAVIY Turkiston, a centre of alternative medicine, Yakdillik, a centre of Sufi medicine, Sofdil CosmetiC, a centre of Sufi cosmetology, Zurmergan, a centre of Sufi gymnastics, choreography and martial arts, Ko’k sirli masjid, a mosque painted blue, Sufiylik olamida, a cultural centre, Umri boqiy, centre of Sufi martial arts. In this way Sufi Tabib has created his own school of teachings in which he developed Sufi medicine, martial arts, gymnastics, calligraphy, art of respiration, national traditions, choreography and cosmetology and others.
His greatest dream during the past years was to establish a school of his own practical teachings, and he wanted it to be in Jizzak city, a dear city to his ancestors. The main objective of this school is to influence and to put a soul to the way the young people are brought up by transmitting knowledge and practical lessons. But first of all he wants to fill their minds and hearts with patriotic feelings, to increase their interest in national traditions, customs, handicraft, folk games and so bring them up as healthy, strongly built and perfect people, aware of their national values.
The main subjects taught in QATRON Sufi School of Perfection are 14 principal directions:
- 1. Nursafardiyya calligraphy.
- 2. Nursafardiyya respiration.
- 3. Nursafardiyya divine philosophy.
- 4. Nursafardiyya poetry and literature.
- 5. Nursafardiyya secret knowledge and super-capabilities.
- 6. Nursafardiyya medicine.
- 7. Divine books in Nursafardiyya.
- 8. Nursafardiyya system of movements.
- 9. Nursafardiyya music.
- 10. Nursafardiyya cleanliness.
- 11. Nursafardiyya lifestyle.
- 12. Nursafardiyya choreography and dance system.
- 13. Nursafardiyya meditation – zikr.
- 14. Nursafardiyya martial arts.
In QATRON Sufi School of Perfection one can learn languages: Uzbek, Russian English, as well as the History of Uzbekistan, and other topics connected to worldly and religious knowledge and skills. Besides theoretical information, the school teaches different practical subjects like timbering, agriculture, computer science, national cooking among others. Citizens of Uzbekistan and foreigners will have the opportunity to study and to be brought up in this school. Lessons will be taught in Russian, Uzbek and English. Specialists of Sufi Centres, professors and teachers of higher and special education of Tashkent and Jizzak, will be invited to participate in the educational program. The different courses last 3-6 months, 1-3 years and 5-8 years. 250 students can be enrolled at the same time. This educational program has been accepted by the Uzbek Educational System Law, and a licence of the Ministry of National Education allowed to set up an organisation in Jizzakh as a limited enterprise called QATRON.
The foundation of such a school, its organisation and making it known to a wide range of the population, is worth a praise. And, at the same time, is a very good deed. As his ancestors, Sufi Tabib has chosen a difficult path of Sufism. To walk on the way of God and to serve and feel the pain of people. The first profession of Sufi Tabib is to be a doctor, a medico. This profession he inherited from the previous family generations. A well-doer, first of all looks for the good for the people, goes to the mountains looking for necessary herbs. Spends his honestly earned money for the sake of Allah and His people. He adopts children who were left without parents and brings them up. And he tries to save traditional customs so that the next generation finds itself and feels proud of its past. We are a great nation called Uzbeks. What is so great about it? To find this out, it is sufficient to look back to history. The heritage left to us by our ancestors is priceless. We know that there is no future without a past. But do we know our history well? Whose task is it to convey the heritage of the past to new generations? In what is the young generation interested in? Such questions and problems did not let Sufi Tabib live in peace. The main reason to establish such a school is to save ourselves and to form a nation of perfect people. And when we talk about the practical side, Sufi Tabib has done incredible things. The program of the school has already been written and worked out and a number of books on various topics taught at the school have been published. In the following, the different courses of the school’s program will be described in detail below:
Nursafardiyya martial arts
The main program of QATRON is the Martial Art of Sufism. Sufi Martial Art is a way to reach perfection; it is based on divine knowledge. Its basic rules are tied to Sufism. It is not possible to enter this system and to reach its highest peak without being a Sufi. This art does not only teach how to fight, its essence is meant to serve, and this leads towards perfection. When we speak of fight or a combat we mean the development of a hidden power given by Allah to our organism. It is not possible for a person to grow when his positive powers are not in balance with the negative ones. If there are only positive powers growing in a person, he will be lost because he follows only one of the many ways that lead to Allah. Meaning that such a person will stay within the frame of a given knowledge and will limit himself to worldly knowledge. If the negative system is more developed, devilish sides will celebrate in him. Only when there is an equilibrium between the two powers will he achieve real perfection. And this perfection is needed to reach Allah. Another reason of learning the system of Sufi Martial Art is to keep the powers on the same level. There is only one power which exists for Allah. As we are human beings only, we have to divide it into two: into a positive and a negative one. We qualify things as good and bad, but this is only relative and conditional. Allah says looking at his people: „Your good deeds and the bad sides of your good deeds are only known to me, but you don’t know them”. Sufi Martial Art is needed to bring out the talents and capabilities given to a person. To be able to do so, one has to raise beyond the scope of some given limits and needs to start looking for the power chain of the highest spirit. The rules of behavior are different during different times and in different nations, so different that they can change and contradict themselves. But the rules for achieving a natural perfection, sent to people by Allah, are the same. The only difference lies in the ways of achieving them. Once the chain of power within the organism of a person has been woken up, it starts developing and growing and Sufi Martial Art is the most important for this development. As the Sufi teachings say, the organism of a person consists of fourteen energetic systems, or chains. Man is such a complicated being, that it is impossible to measure his physical, intellectual and spiritual capabilities. Therefore, Sufi Martial Art depends on the inclination of people and their capability to work perfectly. The fact that it is totally connected with the essence of the person is proven by the essence itself. One who drives for essence does not have to look for other external sources or proofs. A person who stands next to the spring does not need to dig a canal for the water and a Sufi person is just like that. He already has changed his state. For understanding this process, we must look at other examples. All mechanisms and means created by a person are based on the model of the person itself. The computer, one of the technical wonders of our time, comes close to the capability of men. Computers depend on the programs they receive, and thus on the qualification of the user and on the machine’s capacity. If there are any gaps in any of the two parts, the computer will not be able to complete a given task. All these sources are completely and perfectly gathered in a person. And just like in the computer, the interchange of the different capacities in a person influences its rank, the level of his perfection, or the change in his condition of state. Sufi Martial Art can change the condition of state by helping to hold the positive and negative powers in balance. A Sufi person can use all the programs in his body whenever he wants. He can influence others and is able to take information from distant places. Such capabilities, which might seem as a miracle to others, are hidden in him.
The foremost and highest state in Sufi Martial Art is the ability of a person to create a strong power, an aura, around himself, into which others cannot enter, and reject any kind of influence and danger. One of the aims of Sufi Martial Art is to learn how to create a battle system on an energy level. People who master Sufi Martial Art, can create a strong protecting shield, not only around themselves but also above some given territories, using their rich inner life and great power. Those who stay inside the circle of their influence benefit from this power from every aspect. That is why this art should not be seen in the context of combat only. A battle system hides much deeper meanings. The Sufi Martial Art wakes up and brings out the essence and power of people, given to them by Allah, but burried deep in their souls. A Sufi has great knowledge and possesses huge powers. A short information on Sufi Martial Art at the school QATRON was given above. Further, more detailed information, can be obtained from a book, written by Sufi Tabib.
Another important aspect of QATRON is Sufi Medicine. Every Sufi must have have a deep knowledge of medicine. A Sufi must reach a level where he is able to heal himself first of all, then his family and then others. For this he has to obtain the necessary power. To understand this further explanations on Sufi Medicine are called for. Once Allah has created the human being, He will never leave him on its own. The fact that more than hundred Ayats (lines of the chapter) from the Koran are directly healing, has its purpose. These Ayats are considered to be the tools necessary for divine knowledge and practice. Sufi Medicine pays the greatest attention to develop and strengthen the internal protection, the immune system of the organism, given by Allah. In the Sufi Medicine pain or disease are examined on physical, physiological, energetic and mental levels. Methods of healing use herbs, sufi gymnastics, respiration exercises, massage (hands and energy) and prayers.
In this context it should be mentioned that there are three types of knowledge in the world. Social knowledge, inherited knowledge and divine knowledge. Social knowledge obtained by a person’s life style and experience is changed and sharpened as well as the persons thinking during his life. Inherited knowledge is conveyed from father to son and from teacher to pupil. Divine knowledge is the knowledge given by Allah as a divine inspiration. Applied to medicine social knowledge is equal to our modern medicine, inherited knowledge to alternative medicine and divine knowledge is equal to Sufi medicine. Sufi medicine is a complete and divine medicine.
Another course in QATRON’s school is Sufi respiration. Breathing.... Breathing in.... Breathing out.... Once a person is born into this world he lives by breathing. This gift, which is even greater than bread and water, is given to all living creatures, human beings, animals and plants as an endless wealth. Man does not see the beginning or the end of this wealth and he sometimes even does not unerstand the importance and the role of respiration. The question might arise, how the Sufi respiration system differs from similar systems and what kind of positive features it has? First of all, Sufi respiration is not limited to one nation or territory as a model. Second, it is older than any other system. Many well known Sufi saints used to practice this system, and a given prayer has a given power. Third, Sufi respiration not only strengthens health, but also serves as a basis for other, more difficult systems of Sufism. It helps to share the divine power of Allah. Fourth, it influences the patient and creates a positive information zone in the organism. Fifth, Sufi respiration helps to heal diseases. Sixth, Sufi respiration also differs by being more traditional. It is one of the national treasures of our people. When we speak about Sufi respiration we have to remember that Sufi thinkers and saints had to overcome many difficulties to reach to divine inspiration.
There are three main directions in Sufi respiration:
- 1. The main respiration
- 2. Purposeful respiration system
- 3. Meditation respiration system.
In the first type, the strength is focused on waking up and strengthening the internal power centres; opening the ways of respiration and preparing the basis for the next directions. In the second direction attention is paid to improve physiological activities of the inner organs and to invigorate them so that they will be able to work with internal power. And the third direction is directly connected to the basis of Sufism, the meditation. The different types of breathing in Sufi respiration, their difference and importance for the organism are taught in special respiration classes.
Nursafardiyya system of movements
The fourth course in QATRON’s school programe is Beautiful Sufi Movements, which are considered to be an important part of the health of a person, who is on the way towards perfection. It is said that nothing is done without a purpose. The main objective of this course is to teach the idea of the Beautiful Sufi Movements, without over-emphasizing its spiritual inclinations. The Beautiful Sufi Movements are the first step to achieve good results towards the first aim. This is to work on perfecting the physical state of the organism and to make oneself into a beautiful and well-built person. The second aim is to improve the state of the inner organs and, as a result, to create a healthy physiology. The third aim is to develop the inner power and to strengthen the special power centers. The fourth aim is hardening the organism and making it ready to the teaching of Sufi Martial Art. The fifth aim is to prepare oneself for the state of remembrance and prayers in order to move to the higher level. These five aims are considered to be the basis of the Beautiful Sufi Movements. Accomplishment of these five aims will help you to achieve perfection.
Nursafardiyya divine philosophy
What is Sufism, Sufism’s philosophy and life style of Sufism? A Sufi is one who rejects the beauty of this world and turns towards the eternity of the next life. All his thoughts are turned to the Only Allah. He is burned in his love to the One. He searches for power and strength which he can receive from the Creator. There were such Sufis, who just ignored this world and lived only to remember Allah. Sheikh Hodja Ahmad Yassaviy lived underground. A Sufi is one who is on the path of Allah and who has reached Him. His destination is the place where two seas, the Grace and the Evil, the Truth and the Wrong, the Cold and the Heat come together. It is never easy to be a person who has reached the truth of God. He starts being responsible more or less for everything, carrying the weight of every little molecule and the whole universe. Such a person feels responsible for everything what is happening now and what will happen in the future. They never show miracles or prophecies. This is done by those who are eager to catch the attention of the worldly people. Such people might sometimes spear a word, by mistake and this is then taken by the untrained eyes as a miracle. Sufis reach not only the philosophic or scientific development by the means of their perfection, but they also reach the highest levels of their physical capabilities and practice. Here it is the moment to remember the lives of people like Najmiddin Kubro, Pahlavan Mahmud, Pahlavan Muhammad and others. Although Sufi teaching is always in line with modern life, you cannot understand it as a given model or frame. Once it is put into a frame, Sufism is lost. To connect Sufism with nations or kin will also be wrong as it leads to narrow- mindedness. Sufism might possess some national or ancestral features, but by its essence it is common to all mankind. There are many different ways to achieve the perfection. Sufism is quite a vast field with many different streams and directions, every one of which has its own level. The direction in which a Sufi is standing indicates his level and that depends on the capacities of the different directions. It is important to realise that every Sufi who lives now is a collection of the Sufis of the past and the future (Idris Shah). Thus, every Sufi has knowledge of Sufi philosophy and practice depending to his level. Knowledge and its growth is identified by the rank of the Sufi.
Nursafardiyya meditation – zikr
Meditation is an important tool for waking the inner powers of a Sufi and for making them work. What is meditation? Meditation is a clear jewel. Meditation (Zikr) means to remember, to think, to mention something. To say Zikr means to pronounce the name of Allah, for a given period of time, without stopping. To be in meditation or in the state of Zikr, means to remember and pronounce the name of God while at the same time he lives a normal life. There are two types of meditation, open and hidden. Respiration is considered to be an important part of meditation. A special method for respiration, breathing in and out while meditating, was worked out, and this process passes as a connection with the great power, joining and enjoying it. During meditation, divine and spiritual words, divine breathing, divine thinking should be correctly and properly carried out. This is very important. Respiration should be in relation to the action. The breathing should pass through thinking and the thought should be connected to the divine inspiration from above. This is the goal to be achieved.
Sufis used to find a special meaning in music and used it to drive themselves into ecstasy, Holati Jazb. In Sufi terms it is also called Vajd or Hol. A Sufi reaches perfection with the help of a preceptor. Musical gatherings are called Samo in Sufism, and the place where these gatherings take place are called Samohona. When Sufism was on the peak of its development, there were a number of Samohonas in Horason and Movarounnahr (the land between two rivers). Sufis used to find the equilibrium in music and Samo dances. The sound of the music and dances used to be enjoyed by every Sufi, and acted as a help to reach the Only One.
The main goal of mysticism or Sufism is to reach the Only One, his appearance and his power. But a person is only worthy to reach the Creator by being complete and perfect from every side of his being. One of the great names of Allah is Jamol, which means owner of incomparable, matchless beauty. Of course the internal beauty is meant here. But a Sufi should differ from others also by his external beauty. The physical apperance influences the internal state and the feelings of a person. A person living in a society and has relationships with others, his face, hair, hands and feet, his entire body should meet the necessary requirements. It is known from the history of Sufism, that on the way of achieving the love of the God, two things are always mentioned: one is a wine, and one is beauty. For instance, beauty is praised in the poetry of Mashrab, Leyli and Shirin, of Alisher Navoi, and the Taj Mahal in India was built for a beautiful woman. Beauty in Sufism does not only mean the beauty of women, but also strength, beauty, courage, fearlessness of men. Hercules, Alpomish, Farhad, Medjnun and Uzbekhan are good examples. The difference between modern cosmetology and Sufi cosmetology is, that modern cosmetology pays more attention to external looks (skin, hair, face). Modern cosmetology uses oils, creams, cleansing and bath products to influence defects and different processes going on in the body. The result does not last long. If creams, powder and other chemical substances are used for a long time to take care of skin, face and hair they will lose their natural features. And the most important, they will not be able to survive without these products. Sufi cosmetology first examines the inner state of the organism, and by doing so excludes the negative process going on in the skin, face or hair. Later, it changes them into positive ones. The main point of Sufi cosmetology is to stop negative processes and to turn them into external beauty. If the inner organism has any kind of disease, it will have an impact on the external beauty of a person.
Nursafardiyya choreography and dance system
Our traditional dances, games and shows go back to ancient customs. Specialists pointed out that movements and style of martial art are reflected in the dances, and that dances and games are reflected in martial arts. Any dance has its given historical power and, possibly, in the movements of the dance lies a hidden power of our ancestors. Movements have an energy given and directed by Allah; they are a message, which influences the spiritual level of a person. Every move in the dance has an impact on a physical, physiological and emotional state, and is able to convey a positive message to the organism. Messages received through movements of the dance can be discussed and implemented into any field of life. One important part of the dance and its movements is to protect a person from becoming lazy and careless.
Nursafardiyya poetry and literature
Most of the Sufis who lived in the past expressed their love to Allah mainly by the poetry. Sheikh Hoja Ahmad Yassaviy was a poet, a wise man of mysticism. We know that his works take an important place in the world as a creative heritage. When Sufi Tabib took his first step in Sufism, he went first by the Yassaviya path of spiritual perfection. Sufi Tabib, a person who achieved the state of perfection, considers such a great person like Sheikh Hoja Ahmad Yassaviy to be his spiritual teacher, whose Sufi poetry deserves great praise. Sheikh Hoja Ahmad Yassaviy, who was striving for the love of Allah has clearly and meaningfully expressed his feelings in his poetry.
This book has given a short information about the programme of the Sufi school QATRON programme. The main objective of the school is to make people perfect – spiritually, physically and full of love to Allah. Thus the idea of this book is to call people to do good deeds.