Nur Mohammad

Hazrat Faqir Nur Muhammed (RA)

Written by Faqir Saeed Ali

Sheikh, Hazrat Faqir Nur Muhammad (RA) was born in Kulatchi - a little known village in the district of Dera Ismail Khan in the North Western Frontier Provinc of
Pakistan. He is a Pathan by tribe and belongs to the Gandapur class who trace their descent from the famous saint Hazrat Sayyid Muhammed Ghesu-daraaz (RA), who lies
buried in Hyderabad - Deccan, where his magnificent tomb stands today. The Saints father, Haji Gul Muhammed (RA) was a pious and God fearing man, he was well-versed in
Arabic and Persian. He was aware from the beginning that his son would one day attain to be a man of spiritual perfection. As an infant his father would
often take him to Hazrat Mada Khan (RA) for receiving bliss and spiritual benediction from his holy person. Hazrat Mada Khan (RA) who lies buried in Kulatchi told the
father one day: `I have had a vision. According to that your son Nur Muhammed will grow up and mature into a Saint. I saw that I was esoterically voyaging in a ship .I
heard a wail of a child from a cradle saying `Stop the ship...stop the ship! My father is coming'. On approaching the cradle I saw your son Nur Muhammed therein.
Subsequently I saw you from a distance approaching the ship, which set off after you had boarded. Haji Sahib, this child will be the cause of you entering the realm of the
Saints.' On hearing this the father was extremely pleased and hopeful and often used to narrate this vision of Hazrat Mada Khan (RA).
Hazrat Nur Muhammed (RA)) acquired his primary education in Kulatchi and in the middle examination he topped the whole Province. From the beginning he did not pay
much attention to his studies, yet he topped the list at every examination and on account of his ability he enjoyed a distinguished position in every class. He also
enjoyed receiving a regular scholarship from the fifth to the F.A. standard. Subsequently, after the matriculation examination, he entered the Islamia College
Lahore) to pursue higher education.
During this period and long before that, Grand-Sheikh was under going a spiritual revolution in his heart, an esoteric excitement within himself. He encountered a
strange mental state. Natural beauty in its oneness exhibited itself in every object. All terrestrial things seemed submerged in the ocean of an eternal beauty. Totally
absorbed in this phenomenon, his person would be submerged in the ocean of contemplation and ecstatic rapture. To savor this condition, he would repeatedly offer
the supererogatory prayers. This condition began to deepen accompanied by a state of tenderness which caused tears to flow involuntarily. This condition would manifest
even in school so much so that he use to hold a book before his eyes lest anyone become aware of his state.
He became anxious about it wondering what is happening to him. The state of esoteric attention on the one hand and the desire to continue his studies brought about a state of
disorientation in his personality. Highly perplexed and confused he proceeded to the tomb of Faqir Muhammed Aslam in Dera Ismail Khan. He offered a two fold
supererogation (nafil salaat) and sought spiritual help. He fell asleep and saw a vision that he was standing at the door of the luminous tomb of Hazrat Sultan Bahoo (RA)
who came out of his shrine and said to him; `Dont go to college, English education wont satisfy you.' So saying he entered the tomb and Grand-Sheikh awoke from his
sleep.
After some time he fell seriously ill in the college hostel and was confined to bed for a long time. His condition worsened, weakness set in making him unable to sit or move.
Simultaneously the esoteric attractions continued. The dream at the tomb of Faqir Muhammed Aslam was soaring before his eyes. One night he decided that if he
recovered, he would leave the college. He resolved thus at night and the next morning he found himself quite healthy. He immediately set off for the railway station.
He stayed at home for some days. Reluctant to discontinue his studies, Grand-Sheikh decided to return to college and complete his studies. But God willed otherwise. His
former state continued ,the two conflicting, esoteric and exoteric impulses clashed bitterly within him. Finally, mastering enough courage he renounced the college
leaving behind his books and belongings.
So from Lahore he journeyed via Shorkot straight for the tomb of Hazrat Sultan Bahoo (RA).During his stay at the court he cherished no desire for anyone and remained to
himself. He had to pass through severe trials and tribulation; he was having but half a meal of dry bread, sleeping on the ground was to be his rest and wearing a patched
garment to clothe himself with. But he remained steadfast with the dervishes, for in spite of all this he had contentment in the heart, light in the eyes and joy in his spirit.
Remembrance and worship of Allah was his occupation day and night. He had married at the beginning of his college career and had one child whom he entrusted to God at
his home. In those days he came across a manuscript of one of the works of Sultan Bahoo (RA). After studying it he felt like having obtained an invaluable treasure of gnosis.

Subsequently he obtained almost about 30 to 40 manuscripts with which he quenched his spiritual thirst. In his own words he says: ` It appeared that the author had
composed and bequeathed those books exclusively to me, because, up to now, none has either comprehended or benefited out of them like myself.'

This is true of the author because he use to say that through the esoteric concentration and the luminous and resplendent writings of Sultan Bahoo (RA), whatever spiritual
state, stage and ethereal phenomenon of the path he duplicated in the daytime he use to repeatedly copy the books, he traversed that particular stage that very night and every
written esoteric phenomenon became manifest to him. He considered these books as his companion teacher. And it is a fact that the honour of acquainting the world with
the real significance of Hazrat Sultan Bahu's books rests solely with him.

In his tender age his father took him to the `Darbar' of Hazrat Sultan Bahoo(RA) and presented him to his own Spiritual Guide, Hazrat Sultan Salix Muhammed (RA), who
was the spiritual successor to the Saint at that time and requested that Nur Muhammed be accepted and initiated as his disciple. This request was granted. When Hazrat Faqir
Nur Muhammed left the college for the `Darbar of Sultan Bahoo(RA), Hazrat Sultan Salix Muhammed (RA) had passed away and was succeeded by Hazrat Sultan Nur Ahmed
(RA), who had a special liking for my Grand -Sheikh and often sat in his company. Grand -Sheikh, Hazrat Faqir Nur Muhammed (RA) renewed his initiation `bait' on the hands
of Hazrat Nur Ahmed (RA) and was presented with the`Khilafat-nama' certificate of successorship. This duty given to him by his Sheikh was carried out in the true spirit given
to him. Thousands of people repented on his hands, took the `bait' and lived a righteous life. He was a solace to the brokenhearted and true seeker of the path alike.

About the early days of his stay at the `Darbar' when his desire was at its climax, Hazrat Nur Muhammadur says: ` One night I was asleep in the mosque of the Darbar
Sharif along with my father. In a dream I saw Hazrat Sultan-ul-Arifin, Sultan Bahoo(RA) sitting in a palace like a brilliant sun, observing me with a particularly
favorable and compassionate look. From his glittering face there emanated a beam of light. Its bright luminous rays radiated every particle of my body. The form of my
father appeared out of that dazzling light and communicated the joyful tiding. ` Nur Mohammad ! Hazrat Sultan-ul-Arifin has proclaimed a directive of granting you the
great esoteric alchemy and elixir of insight.' On hearing this gentleness overtook me and I submitted that I was not worthy of this. In short when we both woke up in the
morning, my father said to me: ` Last night you were telling me in a vision : ` Dear father, I dreamt a very blessed dream last night.' He carried on ` Did you see a vision
last night ? ' I answered in the affirmative but avoided furnishing details as I was then very, very particular about hiding my secrets.' Grand-Sheikh use to say: `From that
very night a constant flow of Hazrat Sultan-ul-Arifin's esoteric benediction attached itself to me, which, thank Allah, is still there and would continue up to the day of
eternity without an end. May Allah increase it and never decrease it! '

Further ,in his own words, Sheikh says : `I hear this voice from the beyond, that Allah's immense favor is on you. Through this Divine kindness and favour I have
gained immeasurable and invaluable spiritual riches from every ethereal court and derived the maximum, by way of spiritual essence from the spirit of every Saint (who
had passed away) or any living soul from whom I intended to draw esoteric benefit. 'So much so that he was immediately granted audience to the court of Hazrat Pir
Mehbub-i-Subhani, Hazrat Sheikh Sayyid-abd-al-Qadir-al-Jilani(RA) at Baghdad when he visited it in 1912. He says: ` Among other esoteric favours, I saw myself in a
vision, entering the spiritual court of Sheikh Sayyid Abdul Qadir Gilani (RA). I witnessed all the great men and founders of the Spiritual Sufi Orders of the world
sitting respectfully in the magnificent mosque of Hazrat Sheikh Abdul Qadir Gilani (RA). Amongst others I recognized Hazrat Nur Ahmed Sahib and Hazrat Amir Sultan
Sahib (the successors of Hazrat Sultan Bahoo(RA).) whom I approached and paid my respects to.

They gently whispered in my ear;` Nur Mohammad, this is the court of a very magnanimous ruler. Remain respectful and attentive here.' Taking my leave I went to
the gate of the shrine of Hazrat Gauze Azam-Pirane-Pir-Dastgir to gain an audience. The sentry at the entrance questioned me; `Do you seek from this majestic court the
status of Abdal or Qutb? ' To which I replied; ` What is the value of these ranks to be asked for from such a sovereign court? I wish to obtain the unlimited wealth of Faqr.
'At this the gatekeeper smiled joyfully and allowed me in. That which passed over my heart thereafter and the immense wealth of Faqri-Mohammadi which I received from
the august court of the Ghausiya majesty is beyond the realm of description. Its rays shine daily on the esoteric horizon. As the great Gauth himself has said; ` The suns of
the predecessors have set but ours will eternally shine on the highest heaven.' Narrating another incident of Baghdad, Faqir Sahib said: `In the court of Hazrat
Pir-e-Mehbub-i- Subhani, in front of the parlor of the Afghans, there used to sit a `Major' Faqir named Abdur Rehman who used to utter insignificant and
incomprehensible statements about life. The Afghans used to serve and feed him as he had not risen or shifted from his place for almost twelve years .One day while I was
sitting in my parlor ,he rose from his seat, and fixed his gaze on me while standing at the doorway. After a few moments he returned to his seat. At his unusual departure
from his seat the Afghans came running to my parlor and enquired as to what Abdur Rehman had discussed with me. I told them that certainly he had come to my parlor
but had returned after staring at me for a few minutes. The Afghans wondered a great deal at the Majors unusual movement.
After a little while a strange feeling of awe overwhelmed me and increased every moment. Though I had seen nothing, this spacious world appeared very narrow to me
and I began to tremble out of fear. When I came out of my room my legs began to stagger. I was extremely confused at the cause of the apprehension. At that moment I
recited and blew over myself the Opening Chapter, that of the Chair the four Quls and many other verses, but all in vain. The fear went on increasing. Entering the blessed
shrine of Hazrat Pir Dastgir and grasping the net, I requested him to help me in the name of God .But to no avail. Coming out of it I set for the house that I had rented
intending to lie down and rest.
I felt suffocated through fear and further breakthrough seemed difficult. Meanwhile some one put this thought in my heart by way of spiritual inspiration; ` Recite
Risala-i-Ruhi.' While walking along I began to recite that treatise of Hazrat Sultan-ul-Arifin which I remembered by heart ,and which is an effective remedy
against such esoteric retrogressions. At its very commencement the fear dampened and a wave of comfort came over me .I recited it three or four times before reaching my
room where I wrapped myself in a quilt, continually repeating the treatise until I fell asleep. In a dream I saw myself standing at the gate of a magnificent fort and Abdur
Rehman (surrounded by a herd of long-horned oxen and buffaloes) charging towards me. I feared lest the herd should trample me. Standing in that state of apprehension, I
saw Hazrat Sultan Bahoo (RA), running towards me from a distance with the speed of lightning, so much so, that his turban slipped from his head and was hanging on his
neck. Abdul Rehman and his dreadful herd had not yet approached me before his holiness Sultan Bahoo intervened between him and myself and telling him something
in Arabic repudiated and dismissed him. At that moment my eyes opened. I found myself quite satiated and normal .Subsequently I left my room and entered the court of
Hazrat Pir Despair (RA). Abdur Rehman was astonished to see me .He then started to laugh at his senseless act. I entered my room and resumed my work.' According to
Faqir Sahib, the substance of all this phenomena is that the said Majzub ineffectually tried to shade him in the colour of his own light but was saved through the favour of
his spiritual teacher.
Hafiz Musa who ran a `madressa' ideal school for commemorating the Holy Quran, was alive in the days when Hazrat Faqir Nur Muhammed (RA) was staying at the court
of Hazrat Sultan-ul-Arifin (RA).In the own words of Sheikh, he says: `Hafiz Musa had constructed a thatch of rushes on which the students recited the Holy Quran at night.
One afternoon I was sleeping on a bed under the thatch. An esoteric light overpowered and enfolded me. At that time every hair on my body began revolving and exclaiming `
Allah Hu'...` Allah Hu.' Just then my eyes opened. I saw Hafiz Musa sitting on a bed beside me, observing me with astonishment and trying to strike his heart with the
blows of ` Allah Hu'...` Allah Hu's, I think that somehow having sensed my Zikr-Sultan he was trying to imitate it.
One day Grand-Sheikh narrated the following: ` During the days when river Chenab was washing away the old Darbar, the blessed coffin of Hazrat Sultan-ul-Arifin was
lying excavated. His spiritual reflection was usually more evident at the new Darbar than the old one. We had heard legends that the river will sweep away the shrine of
Hazrat Sultan-ul-Arifin during Muharram. His coffin will be pulled out. He would come out of it and shout. On hearing him all the people present there would turn into
live-hearted saints. On seeing everything contrary to my expectations, I was lying down very dejected and broken-hearted in the parlour of Hafiz Musa. In a dream I saw
myself walking in the populace of Sarang Khan Baloch, near Shorkot, where the parents of Hazrat Sultan-ul-Arifin used to reside when he was a child. Unintentionally,
I chanced to enter that old house of his where he had been brought up .I saw his father sitting on a bed and mother sitting on the earth by the hearth, under a reed thatch. On
seeing me enter the house his mother Hazrat Rasti Sahiba had raised in her hands the little innocent figure of Hazrat Sultan-ul-Arifin and showing him to me said; ` Nur
Mohammad ! this is my child Bahu. I have brought him up in my hands like this. 'When the child's luminous glance fell on me I went into a state of ecstasy. On
awakening I found myself exclaiming ` Haqq Bahu... Haqq Bahu.'
After this pleasant and memorable time of Hazrat Nur Ahmed (RA), he was succeeded by his eldest son Hazrat Amir Sultan (RA) who also cherished a special affection for
and made a distinguished companion of Grand-Sheikh with whom he often used to discuss important worldly and spiritual matters. So much so that he appointed
Grand-Sheikh as a special tutor of his sons. The present successor and his three brothers remained his pupils for years. Grand-Sheikh also enjoyed the honour of
remaining the tutor of the daughters of Hazrat Pir Al-Sayyid Haider-al-Qadri-al- Gilani Baghdadi.

Hazrat Nur Muhammed (RA) had copiously traveled all over India in connection with `dawatul qubur' (invitation of Graves or invocation of the spirits.) He has recited the
invitation on them and reaped spiritual gain from the luminous graves of almost all the munificent saints and great magnates.He use to say that one night's invitation at
the grave of a saint is more beneficial than years of asceticism and austerities. If the enshrined soul of the saint co-operates, he can cause the inviter to traverse overnight
all the stages traversed by the him in his own life time.

Grand-Sheikh was a high ranked scholar, a noble Sufi, a grand dervish, a far-sighted humble Faqir and an experienced saint. In his seventy-five years of age he had
witnessed innumerable worldly vicissitudes and untold spiritual secrets. He had occasions of meeting and talking to people of different schools of thought and various
ideas; including scholars, muftis, Sufis, pious spiritualists, leaders, statesmen and pious people etc., he took a very wide and liberal view of Sufism, Faqr and
Spiritualism and had spent all his life in research of this spiritual world. Theoretically and practically he was fully cognizant of all the ups and downs of Faqr and Sufism.

He had full experience of differentiating between the genuine and counterfoil, reality and imitation, truth and falsehood. In the words of his son ; `I have had many
occasions of traveling with him and each time I had to acknowledge his minute observation in this field. I often noticed that through his spiritual sight he judged in a
moment the esoteric capacity of every Faqir, dervish or Sufi who came to see him or whom he met. I have also witnessed repeatedly, that he could gauge the spiritual
power of former saintly people who had passed away. Another strange thing that I noticed is this, that he could sense the tombs of saints without seeing them. Out of
many such incidents I will confine myself to mentioning a few.Hazrat Sheikh and my elder brother Faqir Abdul Hamid were passing through a lane in Lahore in 1935. In the
words of my brother; `Hazrat Sheikh said; `I feel the presence of the tomb of some saint here......... it must be somewhere close by.' I enquired from some shopkeepers but
they expressed their ignorance. I informed Hazrat Sheikh that there was no trace of any tomb around there. `It is there. I feel its presence outright. Make further enquiries '
he said. I made father enquiries. At last one old man said; Yes there is a saint (buried) in this street.' Guiding us through wading lanes he took us to the tomb of a Faqir. We
read the Opening Chapter and returned. Later on I enquired from Hazrat Sheikh how he came to know about it. He replied; `Wherever there is the grave of some saint, the
hearts of the people of wisdom feel its spiritual waves in accordance with its spiritual power. The more powerful the saint the more forcibly and distantly his waves strike
the heart and his spiritualism is felt. The orbit of the waves of the saintly dead with ordinary power is limited according to their power.'
Hakim Ghulam Sarwar also narrates a similar occurrence.He narrates; ` Traveling with Hazrat Sheikh once, we passed near the tomb of a Faqir in Mianwali which
Hazrat sensed. We payed our homage at the tomb and Sheikh remarked, ` This dead Faqir has great spiritual power and though not very popular now, he will become very
famous some day.' We tarried there for the night. Late in the night Hazrat Sheikh went to recite the invitation `dawatul qubur' and I retired to sleep. In a dream I saw an old
man with a white beard come out of the grave and re-enter it after shaking hands with me. When my eyes opened I saw Hazrat Sheikh still busy in reciting the invocation.
On his return I narrated to him my dream to which he replied; `This was the very saint.'
Hazrat Faqir Nur Muhammed writes in one of his works that one day he decided to write a book `Makhzan-ul-Asrar.'In the course of composing the book,due to the
excessive love for the family of the Holy Prophet peace be on him and extreme reverence to Hazrat Ali (may God bless him), I once intended to include therein a
passage denoting the supremacy of Hazrat Ali over the other three companions with the antecedent danger of derogating their position. I was therefore indecisive whether
to include it in the book or not. In the night, in a dream, I saw Hazrat Omar (may God be pleased with him) showing me a mirror like tablet which he was holding in his
hand and in which I could see all his achievements in the service of Islam. At that moment I felt sorry for intending to include that passage in the book and addressing
him forthwith, I submitted: `O Great Farooq Distinguisher; you have certainly rendered great services to Islam and the Islamic world is highly indebted to you.' I
then abstained from including the passage in the book.
In the book `Irfan' Hazrat Sheikh writes that: `Once in a dream I saw the following inscription written in bold, brilliant letters in beautiful Arabic script on the sky `Nur
Muhammad is Hannifin Muslim and not amongst the polytheists', this fully convinced me of my being a true Unitarian and follower of the orthodox faith.'
He says further : `Once in a vision some one questioned me; `What is your genealogy ?'I answered `Hazrat Sultan-ul-Arifin Sultan Bahoo (RA), Hazrat Pir Dastagir
Mehbub-i-Subhani, Hazrat Sheikh Abdul Qadir Gilani (RA) and Hazrat Sarwar-i-Kainat Hazrat Muhammad Mustafa (peace of God be upon him), are my
father, grandfather and great-grand-father respectively and I am their bright attendant and adopted descendant of these three pious personages.'
About his journey to Baghdad, Hazrat Sheikh says: `I first visited the luminous tomb of my spiritual patron, Hazrat Sultan-ul-Arifin Sultan Bahoo (RA) and obtained his
permission to depart. Then I proceeded to Multan and visited the graves of the saints there.I did the same in Delhi. Reaching Baghdad I stayed for about two months at the
holy tomb of Hazrat Mehboob-i-Subhani Sheikh Sayyid Abdul Qadir (may his unique secret be sanctified). I derived esoteric blessings from the luminous and blessed graves
of many great religious personalities, the Imams and perfect saints of Baghdad Some of them are: Hazrat Imam Abu Hanifa,Hazrat Imam Abu Yusuf, Hazrat Maruf Kirkhi,
Hazrat Junaid Baghdadi Hazrat Siri Sati, Hazrat Sheikh Shelby, Hazrat Bashar Haifi, Hazrat Mansur-al-Hallaj and Hazrat Sheikh Shihab-ud-Din Suhravardi (Allah's mercy
be on them all)
Later on we went to Karbala and paid homage to the illustrious tombs of all the martyrs of Karbala, especially to the head of the Martyrs, Hazrat Imam Hussain
(God be pleased with him ).It is worth mentioning that those were the early days of Muharram. Shias from all over the world had mustered in Karbala. There was a huge
gathering at the tomb of the king of martyrs. Inside the mausoleum, visitors were flocking to the grave like moths and weeping bitterly. Every one was shedding tears. I
tried to weep. But to weep is not a voluntary act. I could not though I recollected the oppressions of the martyrs of Karbala and made great efforts. I thought it would be an
act of wretchedness on my part if I did not weep here. Finally I stood at the feet of the king of martyrs and beseeched the spiritualism of my esoteric leader, Sultan-ul-Arifin.
That very moment I began to weep involuntarily-such as I had never wept before and this state continued for some time. My heart felt a strange esoteric relief.
In the early days Hazrat Sheikh use to travel on foot and all alone, hundreds of times, to visit the tomb of Hazrat Sultan-uI-Arifin. For about twelve years he wandered in
the sands of Thal and slept on the ground without a pillow or bedding. Being subject to a sort of spiritual intoxication, day and night, he followed no earthly quest in those
days. This state continued for a long time and kept him independent and carefree of the world and all its paraphernalia. But later on his nature gradually pacified and the
intensity of seclusion decreased.
On the cessation of this cycle of seclusion and state of renunciation there commenced another one in which he reverted to material senses and began paying heed to worldly
affairs along with the religious one which still exists. Most of his writings relate to this period. In about 1935 he thought of publishing his work Irfan in two volumes and
a book of Hazrat Sultan-ul-Arifin's Persian work Nur-ul-Huda with Urdu translation. Due to financial difficulties these could not be published for years. At last this
difficulty was redressed through the esoteric help of two deceased saints. Here are the details.
In 1941 Hazrat Nur Muhammed decided to visit the Asifiyya Library in Hyderabad Deccan and to study its rare manuscripts. Abdul Asia Sahib, one of his college fellows
and friends, was the Vice-Principal in Usmania Training College. He was contacted to make the arrangments.So Sheikh first went to Lahore and stayed with Hakim Sultan
Muhammed, with whom he always put up when visiting Lahore. One night Sheikh intimated his intention to Hakim Muhammed Sahib, who ordered him to give it up the
idea. He said to Sheikh `What is the good of going so far to Hyderabad Deccan? '.Sheikh felt hesitant and said; If this is what you advise, I won't go.' Early next
morning Hakim Muhammed said to Sheikh `Don't give up your determination, complete this journey to Hyderabad. It envelops something good because some one told
me in a dream last night not to stop you from proceeding on this journey."
On reaching Hyderabad Grand-Sheikh stayed with Abdul Aziz, his only acquaintance,who himself was a man of retired nature with only few friends in the
city. One day Sheikh turned towards the enshrined spirits for help. The tomb of Yousaf Shah Sharif Shah is a public sacred shrine there. Sheikhs object was realized after
visiting the tomb a few times. He found access to Sir Amber Hydari, the then Prime Minister, who was an ardent believer in the tomb. On the first meeting he sanctioned a
substantial sum payable in two installments for the publication of the two books. In this connection Sheikh had to make another journey to Hyderabad in 1942 This time he
was the hosted by Mira Yar Jang Bahadur, the Minister for Theology. He gave a sumptuous dinner in honour of Sheikh. Jiwan Yar Jang Bahadur, Chief Justice and other
dignitaries of the State were also among the invitees. This time, due to the efforts of Mirza Yar Jang Bahadur, Hazrat Sheikh stayed as a royal guest in Sulh Sarai for two
months.
Sheikh (RA) was a humble Faqir and always cared for the poor. He loved simplicity immensely. He disliked pomp and show and pretensions of the Sheikhs. He also
disliked meeting with capitalists and wealthy people. He especially was fond of the destitute and dervishes. His lectures and conversations were very effective. His listeners
were enchanted on hearing him discuss intricate problems. The circle of those who loved him was very vast, especially in the Punjab which had been the centre of his
followers. He was always mindful of the spiritual progress of his disciples. During the latter part of his life he used to present himself annually at the court of Hazrat
Sultan-ul-Arifin Sultan Bahoo(RA) during the first ten days of Muharram and in the month of spring. On both these occasions his disciples use to meet him there and he
used to be surrounded by them, discussing with them problems of Faqr and Tasawwuf, secrets of daily practices,religious duties and matters pertaining to it, the inner
meanings of concentration on the Personal Name Allah, the intrinsic details of inviting the spirits, clairvoyance of spirits and the arts, esoteric personalities, ecstasy, trance,
concentration, supernatural power and hundreds of cognate matters.
Sheikh (RA) penned interesting and useful books on Islamic theosophy and spiritualism in Urdu. They have attained immense popularity and great approval from the public;
Irfan/ part Airman/part II, Hanuman an Urdu translation with necessary explanations of the work of Sultan Bahoo (RA), Makhzan-ul-Asrar and Anwaari-Sultany.
Hazrat Faqir Nur Muhammed (RA) guided countless of people in the path of faqr and Tasawwuf. His spiritual bounty is still reaching his followers. Thousands of people
reformed at his hands. Many atheists and materialists have denounced their former creed and turned into perfect Muslims. Many sinners have repented from sins after
reading his book `Irfan.' Non-followers and negators of great saints have joined the realm of the people of true faith and continue doing so. The spring of his bounty is
flowing and will Allah-willing continue to flow. Every letter of his writings is effective. His esoteric concentration is in full play in his inscription and his soul will
always be operative in his books. The bosoms and hearts of the people will always be illuminated by this lamp of guidance.

THE SAINTS LAST DAYS.
As was the practice of the Sheikh, the first few days of Muharram were usually spent at the `Darbar 'of Sultan Bahoo (RA). So on the 8th of Muharram/ 3rd June 1960 he
traveled from Yelper to the tomb of his spiritual master. He fell on the way. On arrival he was greeted by his disciple who were anxiously awaiting his arrival. He lay
down quietly without speaking to anybody. He spent an uneasy night. The next day also passed in a state of restlessness. The disciples sat around depressed. Previously,
on such occasions, the Saints tongue would scatter pearls of Wisdom which illumined the minds and the hearts of his disciples.

But this moment was different. It was marked by a prevailing sense of despair. On the 9th evening of Muharram the Saint instructed that transport be arranged to journey
back to Yelper. That night, at about 3.oo AM, the Saint performed the ablution and entered the blessed tomb Hazrat Sultan-ul-Arifeen Sultan Bahoo (RA). This was to be his last
homage of his beloved spiritual mentor. He stood in the tomb casting loving glances on the luminous and illustrious shrine of Hazrat Sultan Bahoo (RA). Allah alone knows what
contemplation and ideas went through the mind and what esoteric secrets and signs of spiritual confidence were revealed to Grand-Sheikh at that moment. This must have been a
moment of profound spiritual longing and ecstasy as Sheikhs entire spiritual and religious life centered around the axis of this Holy Shrine. It was the centre from where he
first received his link of attachment with his Lord and Creator which illuminated his heart, mind and soul. After taking leave from his Spiritual Mentor, Grand-Sheikh lay down
on the back seat of the car to journey back to Yelper. He recovered for a few days but grew in weakness day by day. On September the 30th Hazrat Sheikh led the Friday
prayers. That same evening his condition worsened. Early the next morning, his son, Faqir Abdul Hamid was sent a telegram and he arrived the following day. The saint told him;
`It is well you have come. All your younger sisters and brothers are under your care now. Treat them nicely. Allah will protect you. My prayers and spiritual benediction will
always sustain you.' The Saint gradually grew weaker and weaker. In was the 13th of October when he was in Lahore for further medical treatment. At the insistence of his
sons to take the X-Ray Sheikh counseled them: `This would be of no use. Death is inevitable and a must. Whether it is today or some days later. I have done my mission and it will
carry on through my books even after my death. You are all bound to follow me shortly. Time and space have no reality before Allah. There even a span of millions of years is but
a moment.' He paused for a while and continued: `Live in unity and do not feel jealous of each other. Follow the path ordained by Allah and His Apostle (peace be on him).'
During his illness Hazrat Sheikh advised his disciples to exercise patience and forebalance. The same evening the Saint decided to leave for Faisalabad. On the 15th of
October his weakness increased. Despite his condition Sheikh never missed his prayers (salaat). It was during this time that the Saint recounted the following. He said: ` I saw
in a vision that I was flying towards heaven and there was universal rejoicing and celebrations in heaven. There was a great tumult in the heavenly bodies...planets and
stars were propelling and shooting here and there on the firmament. It appeared as if festivities were afoot in honour of someone's reception.' This vision convinced the
Saint of his impending departure from this mundane world. At Faisalabad, the Sheikh's condition became even more weaker. He kept offering his prayers in a standing position.
With the weakening of his physical fortitude he offered his prayers in a sitting posture. Later when his strength decreased further we helped him to sit and prostrate himself in
prayers. Despite his illness he never missed any prayer. In fact the night the call came for his soul to journey heavenwards, he offered his `Esha' prayers by means of signs. On
the 16th he called for and dictated his will, according to which he appointed his son, Faqir Abdul Hamid as his spiritual successor. To Niaz-ud-din who called in the morning to
enquire about his health, Sheikh remarked: `What we call death is only another name for taking off the dress of matter and donning the spiritual one. When man is released
from the prison of the mortal world with all its twist, that means a release from the trials and tribulations of life. After death our soul is not only released from the physical cage
but transcends the barriers of time and space. And as for a true Momin (believer), death is the acme and essence of life. Death is the only vehicle which casts off the strains
and stresses of life because it alone can break the material chains and enable man to view and experience the secrets of the Universe with the eyes of the soul. The Prophets
and Saints attain this stage before their actual physical death, and as such death holds nothing strange for them.'
The Sheikh was to be moved to Kulatchi on the 17th but due to the transport not arriving in time, it was decided to move him the next day. But the night of the 17th
was to be his last night in this mundane world. He kept talking till five minutes before his death. At exactly 1.00 am., he stopped talking and his breathing became irregular. His
lips however kept moving as if he was reciting something and not long after that his pious and blessed soul left this mortal world on its flight towards heaven, journeying to its
Lord and Creator.
He passed away at the age of seventy two.
`From Allah we come and to Him is our return'

Before lowering the wooden casket in the ground, the Name of Allah in shining glass
was attached to the inner side opposite the Saints face. This was done according to his
will. Hazrat Faqir Nur Muhammed was buried in Kulatchi in the very same place
where he penned his very famous book `Irfan.' His chamber of seclusion where he
spend most of his time in divine contemplation became his burial place. May Allah
shower His Divine Light over the sacred grave. Ameen!