Golden Words

“The miracle of passing through the numerous stages of meaningless western activities to becoming the Murid of a Lover of Allah. This is the miracle.”

“As one door closes another is opened.”

“I no longer felt the slightest inclination for frivolous activities and empty conversation. Time had become precious...”

Shaikh Ad-Darqawi (rahmatullah ‘alayh):
“Like a man who tries to find water by digging a little here and little there and who will die of thirst; whereas a man who digs deep in one spot, trusting in the Lord and relying on Him, will find water, he will drink and give others to drink.”

“Such people are known as gourmet spiritualists.”

“I was very much alone in this search, as each person is who undertakes the journey to true knowledge... the more urgent the search grew the more isolated I became.”

“I was becoming very boring company for people who had not the slightest inclination towards true knowledge... My isolation increased.”

“Let your eyes weep with the wanting.”

“If you want dervishhood, spiritual poverty,
and emptiness,
you must be a Friends with a Sheikh.
Talking about it, reading books, and doing practices don’t help.
Soul receives from soul that Knowing.”
Shaykh Rumi (ramatullah ‘alayh)

“The glance of a Friend of Allah can transform the one upon whom it falls.”

“Dying to the lower self”.

“Souls which know each other here, know each other there.”

“O God, is I am raw, cook me! If I am cooked, burn me!” Kwaja ‘Abdullah Ansari - Munajat.

“What we can be we must be, or utterly fail.”
Gai Eaton - King of the Castle. p67

“So the seeker must break out of his cultural mould (shablon) and recognise that knowledge is the property of the poor.” Shaykh Abdul-Qadir As-Sufian (rahmatullah ‘alayh)

“Just wandering around, reading more about Tasawwuf and looking into the faces of so many ‘poor’ brothers, wondering - “Are you my Shaykh?” No! He was in Perth! What was I doing in Abu Dhabi?”

“But you run back and forth
Listening for unusual events,
Peering into the faces of travellers.
‘Why are you looking at me like a madman?’
A have lost a Friend. Please forgive me.”
Shaykh Rumi (rahmatullah ‘alayh)

“I knew that the gulf which separated me from the Truth was vast (big). p84
“One has to ‘want’ one’s guide so much that life becomes completely pointless and meaningless without him.”

“My little wooden subhah with the green tassle.”

Saying of Rasulullah r concerning the Auliya: “When they are seen, Allah is remembered.” p88
Hikam of Shaykh Ibn Ata’illah (rahmatullah ‘alayh):
“Do not keep company with anyone whose state does not inspire you and whose speech does not lead you to Allah.”

“About four years before the death of the Prophet Muhammad (May the Blessings of Allah be upon him and Peace), at a place called Hudaybiyyah, outside of Mecca, whilst sitting beneath an acacia tree, the Prophet (May the Blessings of Allah be upon him and Peace) called on those of his Companions who were present to pledge their allegiance to him, over and above the initial pledge they had made when embraced Islam. Of this pledge of Hudaybiyyah the Holy Qur’aan says:
“Verily those who plight their fealty to thee do not less than plight their fealty to Allah: The Hand of Allah is over their hands: Then anyone who violated this oath, does so to the harm of his own soul, and anyone who fulfils what he has covenanted with Allah - Allah will soon grant him a great Reward.”
(The Holy Qur’aan 48:10)
This pledge is the prototype of the Sufi rite of initiation and these words from the Holy Qur’aan are used to this day when a novice in a Tariqa takes the hand of his Spiritual master and pledges allegiance to him.
On the occasion of the pledge of Hudaybiyyah, Uthman Ibn Affan (May Allah be pleased with him) was absent. The Prophet (sollallahu ‘alayhi was-sallam) held out his left hand, as the hand of Uthman, and grasping it with his right hand he pledged the allegiance of Uthman (radiyAllahu anhu). This form of the pact was the Bay’ah Uthman.”

“Now I was in Tariqa. Now my real work in life had begun.”

“It was such a relief to finally arrive at the foot of this spiritual mountain. “And shown him the two highways? But he has made no haste on the path that is step.””
(Al-Qur’aan 90:10,11)

Shaykh Ibn ‘Ata’illah (rahmatullah ‘alayh) say in his Hikam:
“Among the signs of success at the end is the turning to Allah at the beginning.”

“Our Beloved Prophet (Sollallahu alayhi wa sallam) said:
“Allah provides for the slave according to his himma”.
(Himma is yearning, and it is by the heart’s yearning that the goal is reached.)

Shaykh Rumi (rahmatullah ‘alayh) say:
“Where there is pain, the cure will come.

“When you place your hand in the hand of the shaykh - The old man of wisdom who is knowing and venerable,
Who is the prophet of his own time, oh disciple,
so that within him the light of the Prophet shines -
Then you are present at Hudaybiyyah,
and you are a fellow of those Companions of the Prophet who swore the oath.”
Shaykh Rumi (rahmatullah ‘alayh)

“When Allah loves someone He gives him to the Sufis, because they are the Lovers of Allah Ta’ala.”

“The world is a breath of Allah. The world is an upheaval of the breath of Allah. In the presence of the Master you may attain fana (annihilation) in a breath, which years of exerion may not bring about.”
K.S.K.Khan - The Secret of Ana’L-Haqq

“There is a well-saying of the Prophet (sollallahu ‘alayhi wassallam):
“Do for this world as if thou wert to live a thousand years and - for the next as if thou wert to die tomorrow”

“When the murid respects and honours the Dhikr which his Murshid has given him, by turning to it with sincerity, he will discover that those everyday tasks which in the past were considered to be boring or bothersome, have changed into opportunities to increase his awareness of his Lord.”
“In everything there is a sign a clue to ‘He is One.”
Fakhruddin ‘Iraqi (rahmatullah ‘alayh)

“Murid must have a quiet space specifically set aside for prayer and dhikr. ... Each time the murid steps onto his prayer-mat it is as though he is going into spiritual retreat, because his prayer-mat has become his small mosque on which he strives to exist in a state of utter awareness of Allah. Here, on his prayer-mat, his musalla, is where he turns away from the world, away from everything that is other-than-Allah. This is where the Spiritual Journey starts. The journey is inwards, not outwards.”

“Pain comes from seeing how arrogant you’ve been, and pain brings you out of that conceit.”
Shaykh Rumi (rahmatullah ‘alayh)

“When a man has any wealth or children whom he loves, his love for his Lord becomes divided, then it becomes diminished and scattered, then it is distributed between Allah and others and Allah
does not brook any partner and He is powerful over all things and predominant over all. So He destroys His partner and annihilates it in order to monopolise the heart of His servant for His ownself to the exclusion of all others. Then will be proven the truth of the Word of Allah: ‘He will love them and they will love Him.’
(Al-Qur’aan 5:54)

Shaykh Abdul Qadir Gilani (rahmatullah ‘alayh) -Futuhul-gaib
“Your heart is so full of love for other-than-Allah, howerever, until taking the hand of your Murshid you never realized just how many minor loves and attachments were buried inside you. Recognizing these loves and attachments is the first step, then - they must be overcome and trasformed.”

“Then, one day -
‘When you eventually see through the veils to how things really are, you will keep saying again and again, ‘This is certainly not like we thought it was!” Shaykh Rumi (rahmatullah ‘alayh)

“If I described the enemy that lives inside men, even the most courageous would be paralysed. No one would go out, or do any work. No one would pray or fat, and all power to change would fade from human beings.”

“Man imagines that he will be able to drive away his own reprehensible attributes by exertion and holy war. After striving earnestly and expending his strength and means, he falls into despair.
Then God says to him, ‘You imagined that you would accomplish this task through your own strength, activity and effort. This is the Wont that I have established: expend (spend) everything that you have in Our way.
Then Our bounty will come to you. In this endless road, We command you to travel with your own feeble (weak) hands and feet. We know you cannot traverse this way with feet so feeble.
Indeed, in a hundred thousand years you will not arrive at the first waystation.
However, when you travel road until your legs are exhausted and you fall down flat, until you have no more strength to move forward, then God’s grace will take you in its arms.”
Shaykh Rumi (rahmatullah ‘alayh)

THE BAI’AT of the murid

The murid sitteth with his right hand (the two thumbs must be raised against each other) in the right hand of the Shaykh (Murshid); expresseth his repentance, and his readiness to take the ‘ahd (the pledge).

The Shaykh addresseth him thus:

“The Faqir MUST BE
of an active mind, brilliante of thout,
of good repute, near in approach to God,
of a good heart, of a meek demeanour,
of serious deportment,
of a mind easy to acquire knowledge,
prepared to teach others who are ignorant,
disposed to trouble no one, though they trouble him.
“It is incumbent on him to speak only of those things which belong to his faith;
to be generous of his means;
to avoid what is forbidden and wrong;
to be careful in refraining from what is doubtful;
to aid those who are strangers;
to be parent to the fatherless;
to be of a pleasant countenance;
to be gentle of heart and joyful of spirit; to be agreeable and happy.
“Even in poverty, not expose his secrets to others;
not to divulge them;
to be gentle in conduct and in intercourse;
to be bountful of his benefits, kind in language, few in words;
to be patient with the ignorant, and to refrain from doing them any wrong;
to show respect to great and small;
to be faithful to those who confide in him, and keep aloof from all duplicity;
to be strict in his religious duties;
to refrain from sloth and slumber;
to speak ill of no one;
to be sedate, easily satisfied, and thankful for benefits bestowed;
to be much in prayer and fasting,
truthful of tongue, permanent in abode;
to curse no one;
to be without calumny, hatred, of a grave heart, and careful of the perfect performance of the religious duties of the Order;
to be as correct in thought as in deed.”

Having uttered this counsel, the Shaykh, holding the murid’s hand in his own, reciteth from the Holy Qur’aan:
1) Suratul-Fatiha;
2) Suratul-Yunus;
3) Suratul-Fath (first 10 verses);
4) Suratul-Ahzab (the 56th verse);
5) Suratul-Saffat (the 180-182nd verses).

The Choice of the Coloured Khirqah

The Sunnah os for the choosing of the white garment, and, in the opinion of Sufis, this choosing is proved. But for those, whose times are immersed in devotion, the washing of the white garment occupieth too much time.
The coloured garment is best, because the excellence of nawafil is greater than the excellence of garments.
Blue colour is the choice of the Sufis despite that black is better against defilements. The Sufi putteth on the garment with that colour suitable for his Hal.
Black is fit for him who is sunk in the darkness of lust, and whose times are surrounded with darkness.
Not this is the Hal of the man of desire (seeker), because by the ray of the light of desire, the darkness of existence is trampled upon.

DHIKR - Rememberance and Invocation

Sultan Bahu (rahmatullah ‘alayh) places great stress on rememberance and invocation of Allah. In his writings he teaches that MAN OUGHT TO CONSIDER THAT THE PRESENCE OF MIND AND HEART (CONCENTRATION) IS NECESSARY IN DEVOTION, SUBMISSION, COMMEMORATION AND MEDITATION.
Man must be careful and watchful over his breath, so that no breath may escape and come out without the rememberance of Allah; because the breath which comes out with the rememberance of Allah is turned into a priceless jewel and stored for the commemorator in Allah’s treasury of the next world.
Because the breath that is gone out can never return at any cost and is lost forever; and the breath which is to follow may not come. In short the breath of the past and that of the future are both out of our control; and we are only master of the breath which is at present in our hands. If this breath of the present bears with it the NAME and rememberance of ALLAH, then be sure that it has become a very precious ethereal jewel by which you can buy the prosperity and wealth of both worlds. But if this breath goes out in carelessness and negligence then be sure that it was not mere air which escaped but a heavy mountain of eternal misery and misfortune that will befall you in the next world. Thus the seeker should regard every breath he takes as his last, and remember his Lord at every moment, then the gate of revelation may be opened for you; you may attain your goal and desire and see the Everlasting Beauty. Let you outer be with the people and your inner with Truth.
When the rememberer begins to remember ALLAH, then ALLAH also begins to remember the rememberer. This secret is revealed in the Rememberance itself. ALLAH loves his servant who remembers Him and draws the rememberer closer to Him, pardoning him and gives him shelter.
Love of ALLAH is a flame that burns up and annihilate everything in the heart except the love of ALLAH. O man, address ALLAH with love, call on Him with love. It as an unfathomable ocean. Love should be the seekers life, his comfort and his health which brings him to life. Love brings the servant near to ALLAH; it reminds the slave of his servantship, and increases his devotion, it removes vanity and hypocrisy, increases truthfulness and sincerity, it solves all problems and opens all doors. Remember ALLAH whatever your condition. During the rememberance of the true pious servants of ALLAH their eyes are filled with tears, their hearts are filled with light and radiate with Divine Love, their innermost self is full and vibrant with the fear of ALLAH. The eyes of their heart behold the divine mysteries.
Therefore, remain in constant Zikr of Him. Be you standing, sitting or lying down. You must remember ALLAH openly or secretly, by night or by day, with the tongue or in the heart.
As a great Saint has said: “Commemorate the Name of ALLAH within your heart and mind. Otherwise a parrot too can recite His Name with its tongue... When the heart is in the shop and the body in the mosque, how can such prayer be acceptable to the one who is All Sight and All Knowing?”
And the Prophet r tells us,
“ALLAH does not behold your figure nor actions but peers through your heart and intentions.”
Every breath of the pure and pious is a spiritual and etheric message of love towards ALLAH and divine craving which reaches the Holy Court of ALLAH like a telegram or a wireless wave message and reflect their without sound and letters the loving state of the rememberer. When the same breath returns, it brings back the light of ALLAH and His blessings to the commemorator. Thus the telephone of rememberance exchanges between the servant commemorating and the Lord commemorated. As ALLAH the Exalted says in the Holy Qur’aan, “Remember Me and I will in return remember thee.”