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

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

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

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

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

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

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

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

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

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

A dervish or hermit is one who would never disappoint a needy.

A dervish or hermit is one who would never disappoint a needy.

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

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

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.

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.

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

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

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

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

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.

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.

For a follower of the path of Truth, it is worse than a sin to disdain or look down upon any one.

For a follower of the path of Truth, it is worse than a sin to disdain or look down upon any one.

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.

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.

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.

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.

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

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

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

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

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.

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.

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

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

Realization of God comes to him who keeps vigilance and forgets recollection of ‘Self’.

Realization of God comes to him who keeps vigilance and forgets recollection of ‘Self’.

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.

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.

Whatever one has received is the reward for 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.

Whatever one has received is the reward for 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.

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

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

He is a hardened sinner who commits sin and yet simultaneously entertains the belief that he is one of the God’s ‘chosen few.’

He is a hardened sinner who commits sin and yet simultaneously entertains the belief that he is one of the God’s ‘chosen few.’

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

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

The worldly people work under worldly limitation, 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.

The worldly people work under worldly limitation, 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.

Patience is tested through resignation to sorrow, sufferings and disaster without murmur or disclosing one’s pains to others.

Patience is tested through resignation to sorrow, sufferings and disaster without murmur or disclosing one’s pains to others.

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

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

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

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

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.

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.

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 Sheikhs of Tariqat, Sufism means scrupulously maintained moral behavior which one must observe towards all the creatures of God.

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 Sheikhs of Tariqat, Sufism means scrupulously maintained moral behavior which one must observe towards all the creatures of God.

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

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

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

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

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

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

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

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

Those having insight into the ‘essence of things’ are endowed with light like the sun and they impart illumination to the whole world.

Those having insight into the ‘essence of things’ are endowed with light like the sun and they impart illumination to the whole world.

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.

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.

Making rounds of the holy Kaba through 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.

Making rounds of the holy Kaba through 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.

Certain Sheikh 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 then too in very rate and exceptional circumstances. According to Khwajagaan-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.

Certain Sheikh 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 then too in very rate and exceptional circumstances. According to Khwajagaan-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.

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.

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.

One who does not perform devotion to God is engaged in the career of eating a sinful earning.

One who does not perform devotion to God is engaged in the career of eating a sinful earning.

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

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

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 of 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 mean 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 years, 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.

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 of 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 mean 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 years, 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.

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.

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.

Human perspiration is not impure (Hadith).

Human perspiration is not impure (Hadith).

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

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

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 fourthly, befriending the enemy.

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 fourthly, befriending the enemy.

The more one learns about the ‘essence of things’ the more he wonders.

The more one learns about the ‘essence of things’ the more he wonders.

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).

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).

It is incumbent on the follower of the path of ‘Tariqat’ (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.

It is incumbent on the follower of the path of ‘Tariqat’ (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.

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.

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.