in Badayun. Nizamuddin was born there in 1238. His father died when he
was hardly five years old. His mother, a very pious lady, spared no effort in
giving her son the best education available in Badayun. First he learned and
memorized the Qur’an.Then he studied the books of
fiqh
. Subsequently, at
the age of 16, he was allowed to go to Delhi for further studies. There he
happened to stay in the neighbourhood of Shaykh Najibuddin Matawakkil, a
younger brother and a
khalifah
of Baba Farid. By then he had mastered the
hadith
and
fiqh
. On the strength of these accomplishments, he felt he might
be able to secure the position of a Qadi, for his family, now reaching the
point of near starvation, was in dire need of resources. He therefore requested
Shaykh Najibuddin to pray for his appointment, but the Shaykh, well known
for his spirituality and austerity, discouraged him from aspiring to a worldly
post.
Under the influence of Shaykh Najibuddin and after hearing about Baba
Farid from him, Nizamuddin finally decided to take up the life of a dervish. He
left Delhi for Ajodhan in 1257 to meet Shaykh Fariduddin personally. Baba
Farid, quick to gauge his spiritual potential, gave him a warm welcome, and
initiated him into the order. Nizamuddin showed great interest in learning
ascetic exercises. He spent most of his time in fasting, prayer and meditation,
for Baba Farid told him: “Fasting is the first half of the path the Sufi chooses for
himself, and prayers and pilgrimages the other half.” However, when
Nizamuddin became inclined to give up his studies and dedicate himself totally
to superogatory prayers, Baba Farid discouraged him from doing so, for he
believed that the one complemented the other. Genuine Sufis have generally
attached great importance to religious education. Once Nizamuddin Awliya
remarked: “An illiterate Shaykh is overcome by Satan. A good background of
religious education serves as a strong defence to ward off the temptations of
Satan.”
Th e Ch i s h t i Or d e r 84
