Khwaja Muinuddin, did marry, albeit at an advanced age, for marrying was
also a tradition established by the Prophet. Leading a celibate life, of course,
was not a sin, for had it been so, no prophet (for prophets are free of sin)
would have remained celibate.What was sinful was to transgress the bounds
set by God.Those who were not sure of their ability to lead chaste and pious
lives were cautioned against opting for celibacy.
Shaykh Nizamuddin was not against leading a married life, but he felt
that one who desired to be totally involved in divine contemplation had no
need to marry, for being lost in divine contemplation provided a guarantee
of protection from committing a sin. But if a Sufi failed to attain such a
degree of absorption as would leave no room for sexual desire, then he was
advised to opt for married life. Shaykh Nizamuddin felt that full concentration
was required for complete absorption in God, and that any involvement in
worldly matters was an obstacle to the attainment of this higher state of
realization.
Laymen who could not dedicate their entire time to this spiritual life
were allowed to pursue their worldly activities, the only stipulation being
that they should do so by honest means. They were even allowed to hold
government posts, as in the case of such distinguished disciples as Amir
Khusro and Amir Hasan Sijzi. Everything was seen in terms of its outcome.
If an occupation was dedicated to serving mankind, one had full permission
to engage in it, but if it led to cruelty, greed and other such moral evils,
one was debarred from taking it up.
Chishti Rituals
A fair knowledge of the
shariah
was the minimum qualification for the
initiation of the disciples into the order.The first rite to be performed was
Th e Ch i s h t i Or d e r 106
