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