Sufinama
Khwaja Muinuddin Chishti's Photo'

Khwaja Muinuddin Chishti

1142 - 1236 | Ajmer, India

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When the Aarif who has attained perfection comes within the region of communion, he easily traverses one lack stages and perseveres 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.

When the Aarif who has attained perfection comes within the region of communion, he easily traverses one lack stages and perseveres 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.

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

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

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.

The Aarif or seer is always over head and ears in the ocean of happiest expectation. If he stands up, the guiding force is the love 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 him to rest.

The Aarif or seer is always over head and ears in the ocean of happiest expectation. If he stands up, the guiding force is the love 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 him to rest.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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).

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.

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.

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 secrets and of ‘light’ and to present it to those who are competent enough to test its genuineness.

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 secrets and of ‘light’ and to present it to those who are competent enough to test its genuineness.

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

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

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.

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.

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

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

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.

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.

A seer of the ‘essence of things’ is characteristically mute and meditative.

A seer of the ‘essence of things’ is characteristically mute and meditative.

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

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

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.

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

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

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.

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 Bayazeed 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.”

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 Bayazeed 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.”

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.

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 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.

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).

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).

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.

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.

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.

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.

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.

The test of a 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.

The test of a 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.

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.

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.

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 preserving more time and energy for His devotion.

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 preserving more time and energy for His devotion.

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.

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.

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.

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.

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.

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).

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’.

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

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

The 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.

The 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.

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.