Sufinama
Khwaja Muinuddin Chishti's Photo'

Khwaja Muinuddin Chishti

1142 - 1236 | Ajmer Sharif, India

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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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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.

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.

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).

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.

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.

Human perspiration is not impure (Hadith).

Human perspiration is not impure (Hadith).

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

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

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.

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.

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.

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.

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 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.

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.

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.

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.