"Sayings of Khwaja Muinuddin Chishty"

(1) The heart of a lover (the true devotee of God) constantly burns with the fire of Love so much so that whatever (passion) intrudes upon its sanctity is burnt to ashes.

(2) When the river pursues its course, the flow occasions force and noise, but when it ultimately merges into the see, it rests in supreme peace. The same is true of the individual 'self' covering various stages on its onward journey to merge itself in the Universal Self.

( 3) He indeed is a true devotee blessed with the love of God, who is gifted with the following three attributes :-
(i) River-like charity, i.e. his sense of charity has no limits and is equally beneficial to all the creatures of God who approach him,
(ii) Sun like affection, i.e. his affection may be extended indiscriminately to all Like sunlight and
(iii) Earth-like hospitality, i.e. his loving embrace may be open to all like that of the earth.

( 4) The association with the pious and godly persons is better than doing a good deed even, and the association with ungodly and vicious people is worse than doing an evil act.

(5) Repentance for the evil done should have so much efficacy that the angel of the 'left' side (who records one's sins according to Islamic belief) may remain suspended for 20 years. This means that after repentance one must at least for a period of 20 years scrupulously shun the committing of a sin and thus dispense with the necessity of recording them by the relative angel altogether. This must not, however, be taken to Melln that penitence is rendered a spent force on the expiry of 20 years so that the man becomes free to commit sin thereafter. Emphatically no. It is a truism that the mind of one who has abstained from committing a sin for 20 years, is so much purified that it will spurn even the idea of committing a sin, not to say of being actually tempted to commit one. For argument's sake, even if it is conceded that a penitent regains freedom to commit a sin after the expiry of 20 )ears, it should not, however, mean that he is bound to exercise such freedom. The course of action pursued by him continuously or incessantly for 20 years will destroy the very root of incentive in which the sin has its origin, and even the 'self' in him would not be able to disturb his resolution.

(6) A sin committed does not harm an individual so much as the looking down with contempt upon one's own fellow beings.

(7) The estate of a hermit settles upon him who has no earthly belongings which might excite his sense of attachment.

(8) Realization of God comes to him who keeps vigilance and forgets recollection of 'self'.

(9) The test of e true devotee's mind is that it is always, and to all intents, strictly obedient to the will of God and is constantly afraid of behaving in a manner which is apt to displease Him resulting in the withdrawal of His grace.

(10) A seer of the 'essence of things' is characteristically mute and meditative

(11) It is an elevated stage on the path leading to the realization of God that the seeker of the goal can witness the Universe and its panorama through his two fingers only.

(12) Making rounds of the holy Kaaba though the medium of heart and physical body is of no avail because he is the seer of the 'essence of things' whose mind is constantly making rounds of the Heaven and the globe and all that transcends them.

(13) Verily he is the seer of the 'essence of things' whose will is able to create the desired phenomenon, and whose craving for 'light' is satisfied by Divine response in any desired way.

(14) The reflection of Divine Attributes in a devotee indicates but an inferior stage in the pursuit of the love of God; the superior or higher stage is illustrated by the power which enables him to transpose the accuser himself to the category of a culprit.

(15) Concentration on the implications of drawing and discharging breath is a part of the seer's (Aarif's) worship.

(16) Of all the worships, the worship that pleases the Almighty God most is the grant of relief to the humble and the oppressed.

(17) He is a hardened sinner who commits sin and yet simultaneously entertains the belief that he is one of the God's 'chosen few'.

(18) Performance of charity is the key of attaining the estate of philanthropist.

(19) The Aarif or seer is always over head and ears in the ocean of happiest expectations. If he stands up, the guiding force is the Jove of the 'friend' (God); if he sits down it is to meditate over His glory and if he sleeps, it is the sweet remembrance of Him which lulls brim to rest.

(20) A Dervish or hermit is one who would never disappoint a needy.

(21) He is the knower of the path of love (of God) who relinquishes attachment to both the worlds.

(22) The highly prized gift for a dervish or hermit is his association with other dervishes or hermits, while his greatest loss is to remain away from them.

(23) Patience is tested through resignation to sorrow, sufferings and disaster without murmur disclosing one's pains to others.

(24) The more one learns about the 'essence of things' the more be wonders.

(25) The seer regards Death as a friend, luxury as an enemy and the constant narration or remembrance of God as a glory.

(26) The seer is one who rises in the morning with events of the night entirely defaced from his memory (in other words, be remains deeply engrossed in the. contemplation of God's glory) and who may say things on the one hand and forget their recollection on the other.

(27) The best time for the seer of dervish is indicated by the absence of all cares from his mind.

(28) Knowledge is comprised up to an unfathomable ocean and enlightenment is like a wave in it, then what is the relation of God and man? While the ocean of knowledge is sustained by God alone, the enlightenment pertains to man.

(29) Those having insight into the 'essence of things' are endowed with light like the sun and they impart illumination to the whole world.

(30) Without saying prayer, in other words without performing 'Namaaz', none can approach God because' Namaaz' is the climax in the process of such approach for the pious.

(31) There are four cardinal virtues of the individual self;
firstly, refraining from begging in the state of penury; secondly, showing the attitude of the well-fed when feeling hungry ; thirdly maintaining cheerfulness in the time of sorrow, and fourtbly, befriendly tbe enemy.

(32) By attaining perfection in the observation of 'Shariat' (Islamic law) through a pious conduct, one reaches the stage of 'Tariqat' (the path leading to Divinity) and then onward he passes on to 'Maarifat' (enlightenment) and lastly to 'Haqiqat (attainment of summon bonum of human existence).

(33) The soul of him who performs ablution before going to bed always soars high in the Arsh (heaven) taking a bird's eye view of the lower regions.

(34) 'Namaaz' (Islamic prayer) is the ladder leading to the proximity of God Almighty.

(35) 'Namaaz' is like a trust committed to human care by God, and as such it should be zealously guarded. Namaaz is the climax or destination of the faithful, and lastly Namaaz is a secret relationship existing between the worshipper and the worshipped.

(36) Even the angels in the heaven pray for him who, having performed his morning Namaaz remains sitting there engaged in the meditation of God.

(37) Prosperity departs from the home of on e who tells a lie on oath and he is soon ruined.

(38) Incessant recitation of 'Alhamd Sharif' (Te Deum or praise of God) is the infallible remedy for the fulfillment of one's needs.

(39) The graveyard is the place for picking up a lesson. In such a solemn surrounding, one should not indulge in laughing or burst into laughter or eat or drink or do any other worldly thing.

(40) One who does not perform devotion to God is engaged in the career of eating a sinfil earning.

(41) In the matter of realization of God and' self', no distinction is made between an Aarif and a Saalik, they both reach the same and identical destination.

(42) Keep handy' your equipment for the last journey and think of death as hovering over your head at all times.

(43) The estate of the hermit (i.e. Faqr composed of fast, contentment and worship) does not frighten him who is blessed with the love of Ood.

(44) God rains misfortune and misery upon the heads of those whom He loves.

(45) It is a pious act to look at God's scripture (i.e. Quran), greater is the piety in reciting it even if It be but one letter. It will banish ten 'Vices and enable ten virtues being recorded in lieu.
It improves the eyesight and would impart immunity to the eyes against all mishaps.

(46) Devotional approach to the saint and friendship with the hermits or dervishes attract blessings from the High.

(47) The devotional visit to God's Kaaba is as good a reward as one thousand years of worship and devotion to God. The piety resulting from the Haj itself is over and above this.

(48) lhe greater the degree of presence of one's mind, attended by deep devotion and overwhelming sense of failings and shortcomings, which an individual can bring to bear upon the performance of Namaaz, the closer IS the proximity to God attained thereby.

(49) To cast a devotional look towards one's Pir (spiritual preceptor) and to serve him faithfully are comparable to the devotion to God.

(50) The best way of evading the fire of hell lies in feeding the hungry, providing water to the thirsty, removing the wants of the needy. and befriending the miserable.

(51) It amounts to devotion and worship on the part of a son to cast a look on the faces of his parents. All the sins committed by the son who kisses the feet of his parents are extinguished. Khwaja Baayazeed Bustami (may God's peace and grace be upon him) once said: "Whatever position of distinction I have attained it is a legacy bestowed upon me by my parents." '
(52) Whatever one has received is the reward of service rendered by him to his Pir (spiritual preceptor) hence a Mureed (disciple) should not transgress the behests of his Pir, but he must take to heart the lesson which his Pir imparts to him and try to act up to the same thoroughly.

(53) The Pir helps to enlighten the disciple as to his virtues and vices.

(54) Two angels descend from the Heaven every day. One of them stands on the roof of the holy Kaaba and proclaims in loud voice-"Re who does not do his duty by God forfeits Ris protection and support. " The second one stands on the roof of the holy prophet's shrine and proclaims -"0 people, whoever of you abandons the Sunnah (traditions) of the holy prophet of God will be deprived of his intercession on the "Day-of-Judgment."

(55) The fingers of one who would cleanse the nails at the time of 'Wazoo' (ablution before each prayer) having performed the wash after stools will be rendered immune from the fire of the hell..

(56) It is a part of Sunnah and religious ethics to wash the relative organs of the body thrice at the time of I Wazoo'. Any deviation from tht1 prescribed course constitutes its violation.

(57) One hundered angels stand at the head of the bed of him who sleeps in the state of purification during night;they keep on praying for him. Should he happen to be an Aarif or seer, the angels !:escort his soul to the foot of the Arsh (heaven) and clothe him with a new robe whereupon the soul performs a thanks giving 'Sajda' (prostration) to God.

(58) When you enter a mosque, put first your right foot therein and when you leave then out your left foot first.

(59) He is an Aarif or seer who is visited every day by a hundred thousand flashes of light (inspiration) from the heaven.

(60) He is an Aarif whom unseen wisdom enlightens to enable him to reveal mysteries to solve all thorny problems and to meet all arguments successfully. He is always swimming in the ocean of interpretation and is capable of extracting the pearl of 'light' and to present it to those who are competent enough to test its genuineness.

(61) The true devotees of God after performing the morning Namaaz remain sitting on the Mussalla (the carpet used by Muslims for prayers) till sunrise devotedly engaged in the meditation of God.

(62) Those who perform the Namaaz of lshraaq (a further prayer after usual morning prayer) receive immunity from the kingdom of the devil, and so long as they continue to keep up the prescribed posture, an angel goes on praying to God for their redemption.

(63) Twenty thousand of the kinsmen of one who says lshraaq prayers will be redeemed.

(64) Just as the sunshine increases gradually in the morning so does the Divine Light expands in one who says Ishraaq prayers.

(65) One of the signs of an Aarif is that he remains characteristically smiling at all times.

(66) When the Aarifmeditates over a thing, he attains a state of absorption in which even if thousands of angels assuming wonderful forms try to attract him, he would remain entirely undisturbed for the time being.

(67) For an Aarif it is an ordinary miracle that he ascends beyond the Heaven by taking only one step and reaches the 'Veil of Divine Glory'. But God alone knows the secret implications of that stage. He cannot say where it leads him ultimately to, and what he perceives in that mysterious state when he returns.

(68) There is impurity below every human hair, hence water must touch and reach the root of every hair. If a single hair shall remain dirty purification is not complete and is impaired.

(69) The mouth of a human being is regarded as sanctified irrespective of his personality i. e. be it that of a Momin (true and faithful Muslim) or a Kafir (the unbeliever), be he purified or impure.

(70) Human perspiration is not impure (Hadith).

(71) In the angel' diary will be recorded the piety of a year's devotion for every hair on the body of the Momin who performs ablution after indulging in cohabitaion as sanctioned by the laws of Islam and every drop of water .that falls from his body would be transformed into an angeL who would go praying for him till dooms day and the resultant piety will be placed at the credit of the relative Mom ill , but the result will becompletely adverse for him who performs ablution after a cohabitation prohibited by Islamic laws.

(72) If all the rules of Namaaz were not followed properly, it is struck back on the face of bim who otTers such a Namaaz.

(73) Namaaz is a pledge between a Momin and God. Its faithful discharge leads to redemption. If it is not discharged faithfully, the defaulter would not be able to show his face to God on the Day-of Judgment.

(74) The great and Glorious God does not insist so much on tbe performance of any other devotion as He does on the performance of Namaaz.

(75) Otter your repentance quickly before death arrives and hurry up to perform the Namaaz before its final hour passes.

(76) It is the greatest sin not to perform the Farz namaaz at its proper and appointed time or say two Farz prayers simultaneously at one and the Same time.

(77) The Almighty God will erect on the Day-of-Judgment curtains the thickness of which will take 500 years to cross over between the hell and the man who feeds a hungry person.

(78) That man is a true devotee of God who resigns with pleasure to the misfortune that comes from his beloved (i.e. God).

(79) For the seer or dervish who follows the true path, it is the greatest sin if his heart does not melt with the fear of God when the name of God is uttered before him, or when His scripture is recited before him.

(80) A hermit must possess such a Divine light that may enable him to prove and justify by instant demonstration if an exception were taken by anyone to anything about the biographies of the 'chosen' Walis and prophets (God's recognized devotees and messengers).

(81) Certain Sheikhs or dervishes have, enumerated 100 stages on the path of Truth and they say that 17 out of them pertain to the revelation and miracles. If any aspirant on reaching the 17th stage makes a demonstration of his capacity for revelation and miracles, then he will not be able to reach his ultimate destination by covering the remaining 83 stages. It is therefore necessary for a seer not to disclose himself or his secrets before the world before attaining all the 100 stages, and they too in very rare and exceptional circumstances. According to Khwajgaan-e-Chisht (i.e. those following the Chishti 'silsila' of Sufis), there are only 15 stages, out of which the 5th stage is that of the revelation while further advancement is subject to the identical condition laid down hereinbefore.

(82) It is incumbent on the followers of the path of , Tariq at' (the path leading to Divinity) that he must first divorce or renounce the physical world, and then the second world thereafter and ultimately his own 'self' (Nafs) when alone he can pursue his right path, failing which he should abandon the enterprise of Sufism.

(83) When the Aarif who has attained perfection comes within the region of communion, he easily traverses one lac stages and preserve to press on further. If he fails to proceed further, it is a thing to be marveled at, and the net result is that he is still on the verge and no further.

(84) The obedience of the Mureed (disciple) to his Pir will then be sweetened when the Mureed would feel cheerfulness and stimulation in the course he thus follows"

(85) For a follower of the path of Truth, it is worse than a sin to disdain or look down upon anyone.

(86) The stage of prefection in Irfaan (knowledge of the realization of God) is reached when the seer enlightens the hearts of other people with the Divine Light.

(87) The worldly people work under worldly limitations, the seekers of the world hereafter drink deep into the love of God which keeps them always happy and free from cares, where as those:: devoted to the path of Maarifat, look to nothing else except the Divine Light which drowns them.

(88) The Aarif is defined as one who banishes all thoughts from his mind and indulges in only one pointed meditation of God's glory in order to acquire nearness with Him who is Himself ONE without the second.

(89) When the Aarif becomes silent it means that he is talking to God, and when he closes his eyes it means that he is knocking at God's door

(90) The perfection of an Aarif consists in burning his individual self (Nafs) to ashes.

(91) An Aarif cannot attain the climax of Irfaan (knowledge of God's realization) unless he maintains recollection of the implications of the . passage covered by him in the course of his development.

(92) The path of Love (of God) is such a path that whoever stepped into it, he lost himself.

(93) Those devoted to the path of the 'knowledge of God's realization' (Irfaan) have nothing to speak of except God.

(94) Severance of connection with wealth and property is one of the inferior achievements of an Aarif.

(95) Those who are true lovers of God, give away both of the worlds for the sake of their 'beloved' and even then they feel that they have done nothing whatever.

(96) Three things are dearer than all other things of the world. Firstly, the savant who says according to what he has digested; secondly the person who does not succumb to avarice, and thirdly the Aarif who is always singing the praises and glory of his 'beloved' (God).

(97) There are no rituals or ceremonies to be performed in Sufism, nor are there academicals dissertations which may be easily acquired by reading, but, according to men who are lovers of God and the Sheikh of Tariqat, Sufism means scrupulously maintained moral behavior which one must observe towards all the creatures of God.

(98) The resignation of the Aarif is indicated in his reposing unflinching faith in the mercy and grace of God and God alone, and that he should not be attracted to anyone else.

(99) The resignation of the Aarif consist of constantly remaining thankful to God and wondering at His dispensations.

(100) The few quotations relative to 'Tauheed ,God's oneness) are:-To avoid the ignorant; to shun the liars; to evade the proud; to excel in charity; to perform penitence properly and to reg1!.rd it as being obligatory, and to persevere in the matter of relieving God's creatures from oppression in Jehad against unbelievers, in sharing the prizes of war and to try for and promote all virtuous things.

(101) Verily he is an Aarif who is clothed with three qualities-firstly, piety; secondly conduct eliciting respect, and thirdly modesty.

(102) Only two things are enough for one desirous of establishing himself on the path of 'Tariqat' viz. (1) devotion to and worship of God and (2) obeying His commandments.

(103) Love of God transcends and is above all passion for others.

(104) According to those well versed in the doctrines of the seekers of true path, penitence or Toba assumes shape in the combination of three things:-( 1) moderation in food with the resolve of fasting, (2) moderation in speech in order to save time for singing the praises of the beloved ( God) and (3) moderation in sleep in the interests of reserving more time and energy for His devotion.

(105) Perfection in Faith is evidenced by three things ;(1) Fear, (2) Hope and (3) Love.

(106) Death is a bridge which expands the passage for a lover to reach his beloved (God).

(107) True friendship or love (of God) lies in maintaining His constant recollection in heart and not in expression by speech.

(108) The heart was essentially created for making rounds of the love of God.