ABBREVIATIONS Below is the list of Hadrat Sultan Bahus books cited in the text ABI!

AT A# A$ AS TH TB )A *B R SA AB A, ,#* $T$ $) /A 1N 1A 1,$ 1, 1A NH Abi"at Sultan Bahu Asrari #adiri A%ir al&$aunain Auran' Shahi Taufi(i Hida"at Te'hi Brehna )a%i al&Asrar *i+ani Bahu Ruhi Sha%s al&Aarifeen A(li Bedar Ain al&,a(r ,a.l al&li(a #urbi *idar $alid al&Tauheed $alidi )annat /an0i Asrar 1a0alis al&Nabi 1ahabbat al&Asrar 1ahik al&,a(r $alan 1uhka% al&fa(r 1iftah al&Arifeen Nur al&Huda

2ith the references to the 3rdu Translations 4ublished b" Allah 2ale5 -ahore5 exce4t the Abi"at 67un0abi8 Ruhi 6En'lish translation Of the s4irit8 and *i+ani Bahu 6En'lish translation8 4ublished b" H9/9 *ast'ir Acade%"5 *arbar Sultan Bahu5 )han'5 7akistan9

Introduction Hadrat Sultan Bahu The Sultan al&,a(r and Sultan al&Arifin Hadrat Sultan Bahu is one of the %ost renowned Sufi saints of the later 1u'hal 4eriod in the histor" of Indo& 7akistan sub&continent9 He is often called Sultan al&Arifin 6the Sultan of /nostics8 in the Sufi circles9 His ancestors belon's to a tribe of Al+ids called Awan and co%in' fro% Arabia +ia Hirat 6Af'hanistan8 had settled in the Soon Sakesar Valle": of $hushab *istrict in 7un0ab9 His father Sultan Ba.id5 had ser+ed in the ar%" of the E%4eror Shah )ahan as a hi'h rankin' officer and so in reco'nition to his ser+ices he had been awarded a jagir in the Shorkot area9 The fa%il" %i'rated to the 4lace and settled at #alai Shorkot5 a settle%ent at the bank of Ri+er ;henab 6now in *istrict )han'5 7un0ab89 Hadrat Sultan Bahu was born there5 4robabl" in :<=> A9*9 E+en in the earl" childhood5 it was 4ercei+ed b" all those around hi% that a stran'e li'ht shone u4on his face which co%4elled e+en the Hindus to utter Kalima Tayyiba2 6There is no 'od but Allah and 1uha%%ad is His %essen'er8 in his 4resence9 His father died when he was 0ust a child but his %other Bibi Rasti5 re%ained ali+e till he was fort" "ears old9 His %other su4er+ised his education but it %ust ha+e been irre'ular because he was often found under the influence of ecstatic states9 It see%s that his education re%ained infor%al to the end9 2hate+er he ex4ressed or wrote after&wards5 it was in the li'ht of his own s4iritual +ision and knowled'e9

His %other tau'ht hi% the essential Sufi exercises of dhikr 6in+ocation of Allah and His Na%es8 and he 4robabl" needed no %ore 'uidance after that9 He was initiated to walk the 4ath of Suifs intuiti+el"9 His s4iritual ex4eriences and +ision enriched his %ind and s4irit with so %uch knowled'e that he far excelled his conte%4orar" Sufi %asters and Sufi 4oets in Tasawwuf 6Sufis%8 and Suluk 6all about the Sufi 2a" and its stations and states89 In a book he re%arks9 Thou'h we ha+e little of for%al learnin'5 ? !et the s4irit has been blessed with holiness b" esoteric knowled'e9 In fact he %a" be called a born saint9 He 'ot %arried in his earl" "outh and twice or trice afterwards and had sons and dau'hters but all this did not deter hi% fro% his der+ish wanderin's5 to +isit the sacred 4laces and look for the s4iritual co%4an" of his fellow Sufis9 He %a" ha+e %et %an" Sufis and +isited %an" to%bs of the saints but he did not co%e across a Sufi teacher of his own caliber9 At the a'e of thirt" he had an extraordinar" +ision in which he saw 7ro4het 1uha%%ad 6%a" 4eace be u4on hi%8 throu'h the s4iritual reco%%endations and su44ort of Hadrat Ali and Hadrat Shaikh Abdul #adir )ilani9 The 7ro4het hi%self took his bayah@ and allowed hi% to 4ass on the Sufi teachin's9 He often %entions in his books about his 4resence in the s4iritual %eetin's 4resided b" the 7ro4het hi%self9 Howe+er5 in the treatise AOf the S4iritB he called Hadrat Shaikh Abdul #adir )ilani his 1urshid 6s4iritual director89 He is alwa"s la+ish in the 4raise of Hadrat Shaikh and calls hi%self Qadiri9 In his

e"es the teachin's of the #adiri"a order were %ost effecti+e for the s4iritual de+elo4%ent of the disci4les9 But at the sa%e ti%e it is e+identl" clear that b" the #adiri"a order he %eans the one that he hi%self re4resented9 He na%es it ASarwari #adiriB9 *urin' the sa%e 4eriod when he was a "oun' %an of about thirt"5 the war of succession between *ara Shikoh and Auran'.eb was fou'ht9 His later writin's are sufficient 4roof of his %oral and s4iritual su44ort for Auran'.eb who won and beca%e the E%4eror9 He hi%self5 howe+er5 ne+er cared to ha+e an" concern with the court or the courtiers9 All his life he ke4t tra+elin' to the far&flun' 4laces initiatin' disci4les and 4assin' on the s4iritual knowled'e and wisdo% to the seekers of truth9 He %i'ht ha+e written %ost of his books durin' such 0ourne"s9 He ne+er %ade a 4er%anent khaneqah durin' his life&ti%e9 In Manaqibi SultaniC a few of his 0ourne"s ha+e been %entioned9 His tra+ellin's in Saraiki re'ion u4to Sindh5 his 0ourne" to *elhi where he %et the E%4eror Auran'.eb in the )a%ia 1os(ue and his +isits to the to%bs at 1ultan and other cities ha+e been indicated9 He died in :<D: A9*95 at Shorkot where he was buried close to the bank of the ri+er9 His bod" had5 howe+er5 to be transferred twice to other nearb" 4laces due to the floods9 Now the 4lace he lies buried under a beautiful to%b is called *arbar Hadrat Sultan Bahu 6*istrict )han'5 7un0ab89 He wrote %an" books in 7ersian E9 He also wrote ghazals and 4oe%s in 7ersian as well as biyat in 7un0abi<9 His 7un0abi 4oetr" contains s4iritual fer+our and 4assionate ex4ression of the exalted state of *i+ine-o+e9 One is trans4orted to the s4iritual do%inion while one

listens to his *ohasF in a %elodious +oice of the sin'ers9 About thirt" e4istles5 treatises and books are still a+ailable9 Al%ost all of his works ha+e been written under ins4iration in a st"le 4eculiar to hi%9 1ost often he uses Ascatter %ethodB diffusin' Sufi doctrine and the %ethods of s4iritual reali.ation in his writin's9 He was the 'reatest teacher and 4ro4a'ator of !aqr 6s4iritual 4o+ert"8 which is the shinin' 'uidin' star in his teachin's9 He %a" be considered one of the 'reat Re+ealers in the histor" of Sufis%9 His dargah has alwa"s been su4er+ised b" the Sajjadah "ashins 6the heads of the order8 of his own fa%il"9 The 4resent Sa00adah Nashin also belon's to this line9 It is stran'e that his fa%e arose and s4read world& wide after his death9 Onl" recentl" the scholars ha+e turned attention to 4resent and inter4ret his doctrine in a s"ste%atic wa"9 The sco4e to edit5 translate5 inter4ret and trans%it his works is still +er" +ast9 It is ho4ed that the next 'eneration of Sufi scholars and teachers will continue to 4erfor% this tre%endous 0ob %ore efficientl"9 I (uote the +erse written on a wall of %os(ue ad0oinin' his to%b9 O noble Sultan BahuG In a real% of realit"5 "ou are 4erfectH Hel4 %e in all the s4iritual states II in interiorit" as well as in exteriorit"9

Half a Glance This s%all +olu%e contains the extracts fro% the books of Hadrat Sultan Bahu 64rose and 4oetr"89 It %a" not be a scholarl" work of an" hi'her +alue fro% the acade%ic 4oint of +iew but it would 4ro+e to be useful5 it is ho4ed5 for the 'eneral readers who want to 'et the%sel+es ac(uainted with the thou'ht&4attern of Hadrat Sultan Bahus Sufi teachin's9 Hadrat Sultan known as the Sultan of /nostics b" the Sufis %a" 0ustifiabl" be called a Sufi %aster for all a'es9 He has so %uch to sa" about the Sufi doctrine and its %ethods that it is al%ost i%4ossible to ex4ress it ex4licitl" in a sin'le +olu%e9 The st"le of his writin's e%anates directl" fro% his s4iritual ins4iration9 Thou'h his lan'ua'e a44arentl" see%s so si%4le but his wa" of 4uttin' his ideas to'ether looks like As4rinklin'B the% here and there in the treatises and books9 The %odern reader is so%eti%es baffled b" such %ethod of ex4ression9 1ost of the Sufi authors ado4ted this st"le intentionall" or unintentionall"9 It is said that the" did so because the" did not want to %ake their books a co%%on&4lace readin' %aterial9 The" were not entertainersH the" were teachers9 The" thou'ht that %ost of the co%4lications and 4aradoxes will be clarified and the 'a4s filled durin' the teachin' sessions9 It is also a fact that these difficulties5 were there onl" for such be'inners who wanted to fulfill their desire 0ust b" 'oin' throu'h the books9 The ade4ts and the 4racticin' der+ishes5 on the other hand5 did not find the stud" difficult because the" could see the undercurrent of the flow of s4iritual consciousness in the %asters writin's and the" were (uite ca4able of disco+erin' the real %eanin' 4artiall" concealed under the surface9 This s%all +olu%e will ser+e the 4ur4ose to enable the Sufi be'inner to co%4rehend so%e basic ele%ents of the Sultans s4iritual thou'ht&4attern9 These (uotations

ha+e been arran'ed in such a %anner that so%e kind of coherence can be 4ercei+ed in the se(uence9 2e be'in with the 1asters own clai% of bein' a (ualified and an authori.ed teacher5 'o throu'h his %ain ideas about knowled'e5 action5 s4iritual 4o+ert" 6fa(r85 ca4abilit" of the seeker of truth5 the (ualifications of a teacher and end at the reali.ation of ur'enc" to ado4t the Sufi wa" of li+in'9 E+en if the reader reads these 4a'es not +er" carefull"5 he can 'et at the +iew4oint about the der+ish& st"led self&reali.ation9 These %a" be acce4table to all who are sick of the conditioned wa" of thinkin' and doin'5 and now the" want to chan'e their life&st"le9 To such readers5 this s%all +olu%e is ex4ected to 4oint out a new direction5 to 4ro+ide with a chance to think and %ake u4 their %ind to 0oin the fraternit" of those who clai% to recei+e this wisdo% fro% the sacred sources9 7rof9 S"ed Ah%ad Saeed Ha%adani

Faqir Bahu the perfect Faqir :9 ,a(ir Bahu known as Awan5 a resident of the suburbs of #ala&i&Shor5 %a" Allah 4rotect his fro% cala%it" and o44ression5 sa"s a few words about the 4hiloso4h" of ,a(r>5 the station of the Essence of Bein' D5 6as Allah has said8 Aand 1" %erc" enco%4asseth e+er"&thin'B9 He i%4arts the hi'her teachin' in the for% of co%%entar" with its dee4est and %ost distinct %eanin'9 R9 Tr9 49 :F =9 None can 4ossibl" reach the station :J where I reachedH I a% the 'reat falcon in the celestial real%K no 4lace for 4oor flies9 The throne5 the 7en5 the ;hair::5 and both the worlds ha+e no wa" to that hei'ht9 Not e+en an an'el can 'et thereH that is not a 4lace for %ere desire9 $T5 49 :: @9 I a% the 'reat falcon5 I fl" in the s4heres of *i+ine 'enerosit" IIII O HuG:= 2hate+er I utter5 is like kun 6Be8:@H

I can chan'e the %o+e%ent of destin" III O H3G 7lato and Aristotle are nothin' to %e II O HuG Thousands and %illions of the wealth" and 'enerous nobles like Hati%:C stand 0ust like be''ars at Bahus 'ate II O H3G Abi"at

C9 O seeker of truthG I ha+e co%4letel" ascertained e+er" disci4line of knowled'e with inner 'uidance and the fa+our of /od9 I a% not a boaster I a% a 4erfect ,a(ir :E and b" the 'race of /od the (uintessence of all in both the worlds has beco%e %anifest to %e9 Nothin' is concealed fro% %e9 NH5 49 :EE E9 $now that the author of this treatise III the 4erfect 'nostic of #adiri"a 6order8 who is ca4able of e+er" 4ower and 4resent at e+er" station5 absorbed in the *i+ine Essence of the absolute III is 4leased to sa" that when he was 'ranted the exaltation b" the eternal fa+our of the Truth of Truth and co%%anded b" the %ost noble 7ro4het of effluent li'ht 6%a" 4eace be u4on hi%8 to show the ri'ht 4ath to all the %ortals whether the" are 1usli%s or infidels5 fortunate or unfortunate5 ali+e or dead5 he with his ton'ue that scatters 4earls5 bestowed u4on %e the titles of AMustafa5 the secondB and A1u0taba of the last 4haseB9 Bahu was allowed b" the 1ustafa to instruct %ortals in the na%e of /od9 2e were initiated b" Mustafa hi%self and Mujtaba hi%self called us his son9 R9 Tr9 49 =D

Knowledge and Action :9 A %an %ust be alwa"s aware and knowled'eable9 NH5 49 :<@

=9 $nowled'e:< is the solacer of soul9 An i'norant ,a(ir is the boon co%4anion of the *e+il9 #*5 49 @: @9 The 'nostic 6aarif8 without knowled'e:F is blindH and the scholar without 'nosis ne+er finds out the truth9 $nowled'e and ,a(r:> are inti%atel" associated9 1,$5 49 @< C9 The knowled'e is for 'uidance and 4erce4tion of the *i+ine secrets9 A$5 49 :D E9 The seeker should5 first of all5 ac(uire knowled'eH after that he %a" intend to attain ,a(r9 Otherwise he will be %isled on the 4ath due to i'norance9 1N5 49 :@ <9 $nowled'e is alwa"s useful when co%bined with 4ractice9 1N5 49 :C F9 If one stri+es after ,a(r without knowled'e5 he will turn heretic and die as a %ad %an III O HuG E+en if he 4ra"s for a hundred "ears5 he will re%ain i'norant of /od II O HuG The +eil will not be lifted because of his ne'li'enceH his heart will beco%e an idol&te%4le II O HuG I cherish lo+e for those who ha+e attained the union with the ,riend uni(ue II O HuG

Abi"at >9 O seeker5 One who ac(uired knowled'e and did not act accordin'l"5 is not a %an9 One who ac(uired knowled'e and dul" 4racticed it5 is a %an of wisdo%9 1,$5 49 FE D9 The knowled'e is for action9 $nowled'e without action is like a barren wo%an9 $T$5 49 :DJ :J9 The 4ious scholars and 4erfect ,a(irs are the two elite 'rou4s9 One who adheres to the% ne+er co%es to 'rief in both the worlds9 $T$5 49 >: ::9 A 4erson who indul'es in sensual 4leasures throu'h the %eans of his knowled'e is like a snake9 He who adorns his heart and s4irit5 is a wise5 all aware5 4ious scholar and worth" to be seen9 It is he who is called a knower of /od5 a knower in /od and a knower in co%4an" with /od9 Such a %an rises u4 fro% the le+el of knowled'e and attains to the rank of the saints9 He is absorbed in the recollection of the su4re%e Na%a II Allah III like Ba !e.id9 6Ba"e.id Bista%i5 a fa%ous sufi5 d9 >FC8 AB5 49 :E :=9 2hat is that t"4e of knowled'e that the *e+il e%4lo"s to %is'uide the %ankindL That is which caters for the 'ratification of self&interest and 'reed9 He5 at first5 i%4arts it to the baser self of a 4erson and then the self turns out heretic9 AB5 49 =<

Gnosis (Marifat) :9 2here did the sheer knowled'e lead the Satan toL To the curse and wretchedness9 This knowled'e works a'ainst the s4irit9 E+en in the be'innin' the soul5 0ust because of it5 fails to reach /od and loses faith9 The knowled'e with faith is the hi'hwa" and the knowled'e without 'nosis 6%arifat8 leads one astra"9 AB5 49 =< =9 The si'n of the 'nostics 6aarif8 who reali.e the truth are knowers of di+init"9 One who is a %ere ton'uester can find no coura'e and 4ower to confront the di+ine scholar:D9 AB5 49 E> @9 The knowled'e that does not dissuade one fro% +anit"5 lie5 in0ustice5 ne'li'ence of /ods co%%ands and lo+e for riches5 is not knowled'e9 If it does not ins4ire a 4erson to turn awa" fro% ne'li'ence and 4ersuade hi% to kee4 +i'il at ni'ht5 it does not %ake hi% /od&conscious and /od&fearin'5 it is no knowled'e9 1,$5 49 @E C9 The exoteric knowled'e is like a la%4 that illu%inate e+er" house in the world5 and the esoteric knowled'e is like the sun which li'hts u4 the whole world9 The knower of /od is like the sun which rises dail" and dri+es awa" the darkness9 ,a(ir is the sun and the world is dark9 A$5 49 E>

E9 I ha+e not as "et co%e across such a scholar who studied for the sake of 'nosis5 +ision and the 4roxi%it" to /od and his ai% was enli'hten%ent and awakenin' of the heart9 The scholars of external law stud" onl" for %akin' a li+in' and 'ettin' worldl" 'ains b" it9 A$5 49 ::@ <9 The scholars learn fro% worldl" teachers and the ,a(irs recei+e knowled'e direct fro% Allah=J9 1A5 49 :C F9 Be it known that the scholars are the inheritors of the 4ro4hets and the %en of re+erence9 The ,a(irs are the %en of authorit"=:9 Allah 4rotects the 4erson who is the friend of scholars and fa(irs5 a'ainst the cala%ities of all kinds9 $nowled'e is a %ine of rubies9 It is the knowled'e that bestowes %arifat 6'nosis89 It is the knowled'e that blesses one with 3nion9 It is the knowled'e that re%o+es the hurdles9 Allah is sufficient5 all else is lust9 A#5 49 @: >9 The scholar without %arifat 6'nosis8 is i'norant9 == Those who s4end their li+es in stud" of books are like i'norant children who for'et e+er"thin' at the end when the" see the an'el of death9 The" cannot recall e+en a word of what the" had 4re+iousl" learnt9 TB5 49 :C D9 1a" /od sa+e a 4erson fro% the i%4ious scholar as well as fro% the ,a(ir without trust 6Tawakkul8 and forbearance9 A,5 49 :<J :J9 The re%berers of the 2ord of /od recite and the" are arro'antH the 1ullahs=@ 'i+e the%sel+es airs II O HuG -ike the rain Mclouds the" carr" alon' the books

II O HuG 2here there is %ore and better to eat5 the" recite %ore II O HuG The" are losers in both the worlds5 Bahu5 who wasted awa" what the" had earned II O HuG Abi"at

The Faqirs men of authority :9 The %en of letters are nothin' but listeners5 so the" are %en of audition9 The ,a(irs 'ain %arifat 6'nosis8 throu'h their hearts e"es5 so the" are %en of +ision9 1,$5 49 =J= =9 7erfect and wise is he who outwardl" studies the 4a'es and inwardl" busies hi%self in the recollection of /od9 1,$5 49 @JJ @9 The reli'ious scholars are like the la%4s in the world and the faqirs are like the sun9 ,a(ir is the sun as he i%4arts knowled'e to the i'norant in a 'lance and transfor%s the scholar into a 'nostic 6aarif89 NH$5 49 =E C9 The end of school%en is the be'innin' of ,a(irs =C9 $)5 49 <J

E9 The ascetics and worshi44ers left the world behind5 but the hi'h a%bition of the /nostic 6took hi% awa"8 fro% 4lace to 7laceless9 See the beneficences of the /nostic on the 4athH he has annihilated hi%self in the ,riend who is Traceless9 *B <9 The constant stud" of the books of awliya 6saints8 %akes one wise9 2hate+er he does or sa"s is not without wisdo%9 The stud" of their books blesses one with recollection5 will and life of the heart9 $T$5 49 <D

F9 The scholar is a 4erfect enli'htened and a 4raiser of /od9

,a(ir

who

is

4ious5

NH$5 49 =@ >9 The 4ath to Allah has nothin' to do with knowled'e or i'norance9 This is the wa" of sheer lo+e and sincerit"9 NH$5 49 D D9 A co%4assionate %an is the %an of /odH and the s4iritual concentration 6tawajjuh8 of the 4erfect 6,a(ir8 is uni(ue9 A heart that is %elted b" the attention of %en of /od is the heart otherwise it is 0ust a 4iece %ade of water and cla"9 AB5 49 ::@ :J9 The 4erson who is unaware of the states of nearness to /od is i'norant e+en if he %a" be the doctor of external law9 AB5 49 ::C ::9 The be'innin' and the end of ,a(ir is 'nosis 6 marifat8 nearness 6qurb8 and s4iritual awareness 6huz##ri89 AB5 49 :CC :=9 The be'innin' of ,a(r is to 4ut on the dress of shariat 6to act accordin' to the sacred law8 and to absorb in marifat 6s4iritual knowled'e8 after ha+in' 'ot to know about the states of truth 6 haqiqat89 The ,a(ir is alwa"s 'enerous5 re'ularl" 4resent in s4iritual %eetin's of 1uha%%ad =E 64eace be u4on hi%8 and annihilated in Allah=<9 AB5 49 EC

:@9 Be it known that knowled'e is like 'old5 sil+er and coins9 ,a(r as well as 'nosis are like a sword of steel9 2hat the sword can do5 'old and sil+er cannot9 AB5 49 <F :C9 The baser self dies and the heart beco%es ali+e b" the stud" of the word of /od9 A$5 49 F< :E9 O 4ious scholarG dont look down u4on the ,a(ir with disdain9 The ,a(ir is a %an of authorit" b" the co%%and of the )ud'e of 0ud'es9 The (uestion of ,a(ir is like the dialo'ue of Khadir and 1oses9 That is wisdo% absolute=F9 TH5 49 <E :<9 The ,a(ir who abandons 4ra"ers has not an iota of knowled'e of /od e+en if he shows "ou hi'h and low5 fro% the %oon to the fish9 It would be 0ust illusion and %is'uidance9 1,5 49 => :F9 If the interior is in accordance with the exterior5 it is exact because it is fro% /od9 And the interior which is o44osite to the exterior5 is false9 TH5 49 :J :>9 Nobod" is %ore wretched and conte%4tible than the i'norant9 $T$5 49 > :D9 An inno+atin'=> ,a(ir is the disci4le of Satan and the ,a(ir who follows the sacrd law is one with /od9 An inno+atin' ,a(ir is like a %ad do'9 Thou'h such ,a(irs %ake clai%s to ,a(r5 "et the" are not ,a(irs9 The" are onl" tra%4s and do's 4ossessed b" e'o9 The" 'o

about be''in' for the %aterial 'ain and inwardl" the" are de4ri+ed of the knowled'e of /O*9 A$5 49 F =J9 Be it known that the ,a(ir who acts a'ainst the sacred law is inwardl" false9 He is unreliable and his clai% 6to ,a(r8 is a lie9 NH5 49 F< =:9 The 4erson who does not 4erfor% the self&e+ident duties is wicked and outcast9 $)5 49 =D ==9 The 2a" that is o44osed to the sacred law is heretical9 $T$5 49 F =@9 The %en of /od first of all 4urif" their souls and then kee4 the%sel+es absorbed in +ision of 4resence and knowled'e9 After that the" dont need an"thin'5 the" are free fro% labours of endea+ours9=D A$5 49 F =C9 7a" res4ect to the 4erfect ,a(ir and the Scholar without +anit" e+en if there %a" be 0ust a 4icture of theirs on the wall9 If "ou are wise5 a word is sufficient for "ou and if "ou are stu4id then sta" awa" i%4risoned within "our e'o&self9 The e'otist is like a fl"H e+en if it flies5 it cannot a44roach the falcon9 A$5 49 @C =E9 Rectitude %iracle@J9 is certainl" better than showin' a

1,5 49 :J

=<9 The heart that is full of co%4assion due to lo+e and war% with li'ht5 is cold to the world and %en of the world9 1,5 49 =: =F9 The %an is he who 0ud'es his soul hi%self in e+er" state9 E'o&worshi44ers are %an" but /od&worshi44ers are rare9 Allah is sufficient5 all else is %ere lust9 A#5 49 EC =>9 Those endowed with the s4iritual 4resence are silentH and in the state of silence the" are in the 4resenceH and 'o throu'h dee4 afflication@:9 But the stu4id are 0ubilant and sell awa" their souls9 AB5 49 =@ =D9 The ,a(ir in 4erson is a %ine and his dialo'ues about the (uintessence of /od5 nature etc95 are the +aluable rubies9 Therefore5 O confounded stu4id bruteG ,ear the wrath of his terrible dis4leasure because the an'er of ,a(ir is a si'n of /ods wrath9 And the ,a(irs ad+ice sol+es the difficulties9 The attention5 si'ht5 sittin' and risin' of ,a(ir are ne+er without wisdo%9 Nothin' that the sa'e does is e+er without wisdo%9 AB5 49 =E @J9 The %ind and the heart are the i%4erishable kin'do%s9 Both the worlds are like 4article in co%4arison to the heart9 AB5 49 =E @:9 The heart are dee4er than the ri+ers and seas9 2ho can fatho% the heartsL III O HuG The boats%an and the boats5 the oars and the stru''le5 all are there II O HuG

All the fourteen s4heres are in the heart where lo+e has 4itched its tent IIII O HuG Onl" he can know /od5 who knows the secrets of the heart III O HuG Abi"at @:9 Thou'h in a44earance the ,a(ir see%s to be need" but in fact he has control o+er the /ods treasureH It is the aarif 6'nostic85 the friend of /od and the learned who know /od9 AB5 49 @F @=9 Sal+ation lies in 'oin' on the strai'ht 4athH and to refrain fro% cruelt" is the %eans of 'uidanceH and to dis4lease others is a sin9 The /od&conscious ,a(ir is aware of each and e+er" s4iritual sta'e9 AB5 49 @D @@9 If the ,a(ir as4ires to achie+e a rank5 he is blessed with such 4ower that he can beco%e a kin' II the shadow of /od 6Nill al&Allah89 AB5 49 F: @C9 The friends of /od who ha+e control o+er the uncountable unseen treasures5 exercise 4ower o+er all in the East or 2est9 A ,riend of /od is the reflection of /od9 AB5 49 :D @E9 The hi'her the aarif 6'nostic8 the %ore hu%ble @= he is9 He is so%eti%es in desire and so%eti%es in awe9 AB5 49 :CC

@<9 The noble and the rich e+en the kin's are conte%4tible in the e"es of a contented and inde4endent ,a(ir because the lo+e of do%inance hinders the% fro% the knowled'e of /od9 AB5 49 :=< @F9 Those are +er" i%4rudent who ha+e a little knowled'e and intellect but clai% to be all in all9 AB5 49 :@> @>9 The ,a(ir is a %an of authorit"9 A kin' cannot attain to the rank of a ,a(ir5 friend of /od5 e+en if he s4ends his whole life to ac(uire it9 But if the ,a(ir desires5 he can a44roach the kin' b" his s4iritual concentration 6 tawajjuh8 and b" the 'race of /od9 He can draw the kin' towards hi%self so that he %a" co%e out hastenin' towards hi% barefooted5 and attend u4on hi% like a hu%ble sla+e9 A$5 49 = @D9 The ,a(ir is the AwholeB and all other sections of awliya like ghaus and qutub@@ are 0ust like co%4onents in co%4arison to hi%9 A$5 49 :F CJ9 The 'nostic who can i%4art knowled'e 0ust b" a 'lance and can bless the disci4le with s4iritual 4resence onl" b" his concentration5 does not need the exoteric stud"9 All the s4iritual sta'es can be seen clear like a %irror throu'h 'nosis 6%arifat8 and the %an of 'nosis is not onl" ac(uainted with each station and rank but also sees the% too9 A$5 49 :D

C:9 The aarif ,a(ir has four e+ident (ualities to co+er u4 others sins5 silence5 handicraft@C and co%4assion9 These four are the (uintessence of ,a(r9 If one lacks these (ualities5 he cannot be called a ,a(ir9 He is a +a'abond5 dishonourable and stu4id9 A$5 49 @: C=9 The 'nostic who sees other than /od5 is an a4ostate and his 'nosis5 too5 is a4ostas"9 A$5 49 :J< C@9 One should know the si'n of 'nosis and the 4ath of 'nostic9 The si'n of 'nosis it should brin' one near to /od9 The 7ath of 'nostic he concentrates u4on the +ision of /od and is ac(uainted with all the wa"s9 These are the ranks of Sultan of 'nostics9 The 'nostic alwa"s concentrates u4on the +ision9 To see other than the +ision5 is forbidden to his si'ht9 Another si'n of the 'nostic the disci4le of a 'nostic beco%es a 'nostic the +er" first da"9 A$5 49 @D CC9 -ife and death are e(ual to the 'nostic9 E+en if the" are dead and in+isible5 still the" ha+e 4ower o+er all9 Thou'h the 4eo4le think that the" lie buried under the soil5 "et the 'ra+e for the% is a %eans of 4roxi%it" 6to /od89 The" are in the co%4an" of /od and His 7ro4het 6%a" 4eace be u4on hi%89 As the ,a(irs II friends of /od II 'uide and educate the seekers and disci4les in life5 so the" are ca4able of doin' it after their death5 e+en better than life9 @E

A$5 49 :JF CE9 /od alone knows the unseen and He 'rants this 4articular knowled'e to the elect9 This wa" was shown b" Hadrat 1uha%%ad5 the a4ostle of Allah 64eace be u4on hi%89 He who denies this is a4ostate III ab0ect and lifeless9 He is lookin' for the carrion9 A$5 49 :: C<9 This world is in this uni+erse like a carcass in 4olluted waterH whoe+er takes it5 its 4oison is sufficient 6to kill hi%89 *B CF9 The world is carrion5 and those who seek it are do's III this word ca%e clearl" fro% the 4ro4het of the end ti%e9 2h" do "ou toil in it for the sake of carrionL Trust in /odG AHe5 /odB is friendl"9 /od 'i+es "ou dail" bread without toilin' and worr"in' It is carrion II wh" do "ou circle around the ;arrion like do'sL No5 "ou are not a do' "ou are a hu%an bein' IIII wh" do "ou 'rie+e for the sake of carrionL Hu%an bein'G beco%e close friend of the *i+ine TruthG )oin truth with Truth9 *ont bark like a do' in this 4erishable abodeG

O friend5 dont 'nash "our teach like a do' because of carrionG This is carrion and unlawful -ike the 'land of qassabakG *B CF9 Be it known that it is necessar" for the 4oets to know the excellence and ele'ance of lan'ua'e but the ,a(irs re(uire onl" the knowled'e about the 4roxi%it" 6to /od8 and the s4iritual 4resence9 If the 4oets 4oetr" is raw and defecti+e5 it brin's bad na%e to hi%9 But e+en if the fa(irs st"le is unrefined5 it is sweet like hone" and %ore 4recious than 'old and sil+er9 A$5 49 :=J C>9 The station of ,a(r is a fatho%less oceanH it is the farthest lote&treeB II the abode of Afaithful s4iritB9 Onl" the faithful can see the station of Aindubitable truthB9 @< 1A5 49 > CD9 ;o%e out in search of a 4erfect ,a(ir9 E+en if the resides at a 'reat distance5 dont hesitate to 4a" a +isit to hi%9 1,5 49 :< EJ9 Stu4id is the %an who has no consideration for the hereafter and the da" of 0ud'%ent9 He alone is wise and intelli'ent in the world who is entrusted with ,a(r b" /od9 1,5 49 =@ E:9 There is a touchstone to test e+er"thin'H the touchstone for knowled'e is ,a(r@F9 )A5 49 <

E=9 Allah transfor%s the si'ht and 4erson of the one who% he likes5 into al$hemy 6that chan'es e+er"thin' it touches5 into 'old89 )A5 49 F E@9 The 4erson who is na%ed AfriendB 6of /od8 is earlier tested b" /od throu'h sufferin'9 The %en of /od consider such affliction a blessin'9 )A5 49 =@ EC9 1ost of the 4eo4le sa" that ,a(r is difficult but ,a(ir Bahu sa"s that it is not9 *ifficult is that which does not 4lease our heart9 ,a(r is eas" for hi% who likes it9 The %en of ,a(r are in fear da" and ni'ht lest the" co%e to lose it9 )A5 49 @: EE9 Be it known that ,a(r is not inherited9 It is to attain union with /od9 ,a(r does not de4end u4on bein' a S"ed or a #urashite5 it de4ends u4on the attain%ent of sacred knowled'e 6irfan89@> )A5 49 E: E<9 The wa" of 4assion 6ishq8 is +er" tortuous9 If "ou want to follow it5 then 'o like a 4assionate lo+er5 otherwise kee4 awa" fro% the lo+ers9 )A5 49 E: EF9 ,a(ir is like the sun9 The hi'her it rises5 the %ore its li'ht and radiance i%4els the di%ness and darkness9 )A5 49 F: E>9 %haus and Qutub lin'er behind while the lo+ers tra+el onward II O HuG /haus cannot e+en +isit the sta'e where the lo+ers reach II O HuG

The lo+ers alwa"s en0o" unionH the" ha+e 4lace in the 7laceless II O HuG Bahu5 I cherish lo+e for those whose self abides in the Self II O HuG Abi"at ED9 The faces of %en of ,a(r shine like the full %oon due to heir s4iritual 'reatness and 'randeur and the faces of worldl" %en are odious and re4ulsi+e9 On the da" of Resurrection the learned scholars alon'with the %en of the world will ha+e to reckon with accountabilit"9 The scholars will be rewarded for the lawful li+in' while the worldl" ones will be 4unished9 But the ,a(ir5 the 'nostic with the di+ine knowled'e5 will 'o free5 unaccountable and unafraid9 A#5 49 =: <J9 The ,a(ir who ai%s onl" at the attain%ent of 4roxi%it" 6to /od8 and not at the fa+ours of the kin's5 is in fact 'reater than the $in'9 A#5 49 F: <:9 Take u4 the truth and seek 4ardon for the inno+ation and unbelief9 One who is enli'htened brin's "ou closer to unit" b" each and e+er" wa"9 A#5 49 :D <=9 The friends of /od will succeed each other and shine like the sun till the da" of Resurrection9 TH5 49 :E <@9 There is hardl" one out of thousands who is a /od& worshi44er and stri+es to see the ;ountenance of his -ord with a heart ali+e and awake9

TH5 49 @: <C9 -et us seek /ods %erc" to kee4 awa" fro% those who are outwardl" 4o4ular but in fact the" are onl" trade%en9 The" are inwardl" filled with i%4urities9 Such 4eo4le are i'norant and utterl" lackin' in faith9 The" worr" about the worldl" riches5 'old and sil+erH the" are robbers and infidels9 ,a(ir is onl" he who tra+erses the wa" of Truth9 Outwardl" he is established fir%l" and sincerel" in the obser+ance of sacred law5 and inwardl" he 4ossesses the di+ine knowled'e9 TH5 49 =D <E9 ,a(ir is a kin' and one who be's is a be''ar9 The %an who lacks inner and outer 4ower and control5 cannot be called a ,a(ir II a 'nostic with di+ine knowled'e9 TH5 49 CC <<9 A ,a(ir is richH he is rich due to the 4roxi%it" to /od and not due to the wealth and 4ro4ert"9 The richness because of worldl" wealth is false9 TH5 49 C< <F9 The 4erfect %en re%ain ton'ue&tied The branch full of fruit bows and 4uts its head on the 'round9 $T$5 49 :D <>9 2hate+er "ou seek5 de%and it fro% the ,a(ir @D9 #*5 49 @D

<D9 The %en of lo+e are those who belie+e in the o%niscience of /od and Hid a4ostle and re%ain i%%ersed in their lo+e9 A,5 49 :JJ FJ9 ,a(r is neither inherited nor one can find out its essence throu'h talkin' about it9 It is /ods %erc" and blessin' which is like the wa+e of a ri+er9 The ,u(ara kee4 waitin' for such a wa+e as to when /od sends it to the%9 A,5 49 ::> F:9 As the %en of the world worr" to 'ain riches and wealth5 si%ilarl" the ,u(ara are anxious to see the +ision of /od9 A,5 49 :E> F=9 1ere worshi44ers are the be'inners but %en with di+ine knowled'e are 4erfect9 How can a be'inner know about the one who stands on the other end 4erfectL A,5 49 :<E F@9 Two 'rou4s are reall" free in the world the kin's and the ,u(ara9 Nobod" would e+er ha+e been 0o"ful like the%9 The ,u(ara are be&niaz 6in want of nothin'8 because the" are the co%4anions of Be&nia.9 The kin's also dont wish for an"thin' because the" are intoxicated with the lo+e of their riches and wealth9 A,5 49 :<D FC9 A /od&conscious der+ish and a ,a(ir with the state of s4iritual concentration can be known b" the si'n that he has no likin' for the worldl" thin's in his heart9

The 4erson who 'i+es u4 the sensual desires5 is the %an with "earnin' 6shawq8 and the 4erson who detaches hi%self fro% wealth and riches is a %an of taste 6 zauq89 A,5 49 :>: FE9 So%e of the der+ishes clai% that e+er" sector and e+er" town stands established due to the benediction of ,u(ara9 The walkin' and wanderin' of ,u(ara is not without reason9 1,$5 49 EC F<9 A 'nostic ne+er talks with an"one without the co%%and of his -ord9 1,$5 49 F> FF9 As the e"e of the sun alwa"s s4ots the %ountains5 si%ilarl" the %erc" of /od first +isits the hearts of the 'nostics9 $now that /od does not look towards the Throne and the ;hair5 the Tablet and the 7en and the ,or% of %an and the knowled'e of lan'ua'e and the external acts of worshi4 and the 0inns and the an'els5 but He looks into the heart of 7erfect 1an9 The 7erfect %en are the 4ro4hets and saints whose hearts are en'a'ed in the in+ocation for /od9 1,$5 49 F>9 The ,u(ara are like the %irror5 in whate+er fro% "ou see the ,a(ir5 "ou would be face to face with "our own inner realit"9 If a 4erson considers the ,a(ir without benediction5 he will re%ain unblessed and e%4t"&handed in both the worlds9 1,$5 49 :@F

FD9 2hosoe+er won +ictor" or kin'shi45 it ca%e to hi% throu'h *er+ish or ,a(ir9 /o to the door of a *er+ish %ornin' and e+enin'5 so that "ou achie+e all that "ou wish for9 1,$5 49 :CE >J9 The li'ht&hearted and the wise5 does not need to 'o throu'h self&%ortificationH he is alwa"s in the state of di+ine 4resence9 1,$5 49 :D@ >:9 He who knows the secretCJH re%ains bus" in the stud" of the 4a'es of heart and kee4s an e"e on e+er" s4iritual station9 1,$5 49 =J: >=9 ,a(r is a boon and nobod" can recei+e it exce4t the friends of /oid like the 4ro4hets and saints9 A4art fro% the 4ro4hets and saints5 if so%ebod" clai%s of ,a(r5 he is an i%4ostor9 1,$5 49 =@E >@9 The ene%" of a ,a(ir is either a h"4ocrite5 or 0ealous or an unbelie+er9 1,$5 49 =DC >C9 Neither e+er" der+ish is ca4able of saintshi4 and enli'hten%ent nor e+er" bod" deser+es the co%4an" of khadirC:9 Onl" one ,a(ir fro% a%on'st the thousands is e%4owered to ha+e control o+er the 'old and sil+er9 NH5 49 ::F

>E9 A 'nostic is the %an who has conte%4lated e+er" s4iritual state9 NH5 49 :C: ><9 That %an is called kimia&nazar 6e%4owered with the si'ht that works like alche%"8 who can transfor% the i'norant into a knower at a 'lance and thereb" un+eils the 4ossibilities of all kinds of knowled'e to hi%9 1A5 49 E@ >F9 The 4urehearted en0o"s an eternal and i%%ortal life9 1,$5 49 D >>9 Onl" the ton'ue of that ,a(ir is like a sword of /od who kee4s hi%self bus" in re%e%berance and thou'ht of the *i+ine and the recitation of the #uran9 1,$5 49 EC >D9 I wonder at the 4eo4le who do not ser+e the ,u(ara for /ods sake and on the contrar" 4elt stones at the%9 1,$5 49 E DJ9 The ton'ue in the %outh of a ,a(ir is like a sword in the sheath9 If that sword is drawn5 the ,a(irs an'er takes the for% of /ods wrath and it can kill the whole world because the ton(ue of ,a(ir is the sword of /od9 1,$5 49 EF D:9 1ental disorder and unawareness are the si'ns of %adness9 Such 4eo4le are de4ri+ed of the *i+ine knowled'e9 1,$5 49 ED

D=9 The self&cultured and /od conscious 4erson is 4olite and 4ious since the be'innin' of ti%e9 He blesses the 4eo4le with di+ine 'race 6faid8 and %erc"9 1,$5 49 :JE D@9 A friend of /od is the 4erson who is wra44ed fro% to4 to toe in the *i+ine %erc"9 1,$5 49 :E> DC9 It is not eas" to be a ,a(ir9 The 'reatest %"steries of the O%ni4otent are conte%4lated in ,a(ir9 1,$5 49 :<C DE9 The %en of the world can beseech the ,u(ara but it is a sin for the ,a(ir to beseech a worldl"&%inded 4erson9 2ell5 if he does so with the order or 4er%ission of /od5 then it doesnt %atter9 The ,a(ir who eats and drinks with the worldl"& %inded da" and ni'ht5 is e+en worse than the%9 1,$5 49 :EE D<9 The 4lane of ,a(r and 'nosis is hi'her and nobler than all the 4lanes9 1,$5 49 =:C DF9 The earth owes its habitation to the benediction of the 4resence of der+ishes9 He who denies the der+ishes5 re%ains 4er4lexed in both the worlds9 1,$5 49 @JF D>9 Those who are i%%ersed in the unit" and *i+ine knowled'e 4ossess the li'ht within and without5 e+en if the" lie buried in their 'ra+es9 But re%e%ber5 death is onl" a +eil to the%9 It is indeed a reward for the%9

1,$5 49 @=D DD9 The heartless 4erson is un%anl" on this 7ath because the re%ed" for lo+ers lies in the heart&felt co%4assion9 1,$5 49 @=D :JJ9 2hat is the si'n of the 4ure&heartedL He eats food of this world but he works for the other world9 )A5 49 =: :J:9 The 4erfect ,a(ir bestows knowled'e and hel4s others O9 So the 'nostic ,a(ir does not acce4t the wealth and 4ro4ert"9 All this is not useful for the %en of learnin' and to those who attend the s4iritual %eetin's9 The 4rofane knowled'e takes awa" the %odest" which is the essential 4art of life9 AB5 49 @<

The Spiritual Guide (Murshid)

:9 The (ualified s4iritual 'uide 6murshid8 is all 4owerful and leader of the cara+an9 A$5 49 := =9 The seeker cannot reco'ni.e the 'uide 6%urshid8 but the 'uide can know hi%9 The call %a" disco+er the caller as the fortune knows the fortunate9 A$5 49 ::< @9 All the s4iritual states %entioned in thousands of books are contained in one hint of the %urshid9 A$5 49 @> C9 -et this bod" of %ine turn into e"es9 E+en then I %a" not be satisfied to behold %" murshid II O HuG -et e+er" hair of %ine turn into %illions of e"esH let each one o4en close in turn II O HuG E+en then %" .eal would not abateH where should I 'oL II O HuG The si'ht of %" murshid is like %illions and crores of 7il'ri%a'es for %e II O HuG Abi"at Tired of fastin' for hundreds of da"s5 and hundreds of 4rostrations II O HuG 7il'ri%a'e to 1ecca for hundred of ti%es5 but there was no end to the wishful 0ourne" II O HuG Nobod" achie+e 4erfection either after wanderin's in the 0un'les or the retreats for fort" da"s II

E9

O HuG One achie+es all5 sa"s Bahu5 when the old teacher casts a 'lance at "ou for once II O HuG Abi"at <9 The seeker 6of truth8 should abandon the murshid if he does not achie+e his 4ur4ose within the s4an of a da" and ni'htC=9 Allah is sufficient5 all else is %ere lust9 )A5 49 EF F9 The 4erfect %urshid is a ke" to e+er" lock9 In his 4resence there re%ains no worr" about o4enin' of an" lock9 All the difficulties are sol+ed at once9 )A5 49 =E >9 The effusion of Murshid is like the rain of di+ine 'race or the ra" of the sun9 NH5 49 :=E D9 The teacher who does not enable the disci4le to reali.e /od after the initiation5 is an ene%" of /od9 $T$5 49 DC :J9 The 4erfect %urshid should be like a washer%an who cleanses the clothes II O HuG He 0ust looks and cleansH he does not use an" soa4 II O HuG He turns the 'ri%" into whiteH he does not lea+e an" i%4urit" II O HuG The 1urshid %a" be such that he li+es in e+er" 4ore of %ine II O HuG Abi"at ::9 Alif Allah is a 0as%ine bud which the 4erce4ter has 4lanted in %" heart II O HuG B" the water of ne'ation and 4ositi+e state%ent it re%ained near the 0u'ular +ein and

e+er"where II O HuG It s4reads fra'rance inside when it a44roached the ti%e of blosso% II O HuG 1a" the efficient 4erce4ter li+e lon'5 sa"s Bahu5 who 4lanted this 4lant II O HuG Abi"at tr9 *r9 A Schi%%el :=9 I wonder at the 4eo4le who ha+e st"led the%sel+es to'ether as seekers and %urshids but neither the seeker knows the realit" of search nor the %urshid is ac(uainted with the realit" of s4iritual 'uidance9 Both are stu4id and i'norant9 $T$5 49 :>= :@9 The co%4an" of the elect is also the %eans of 6s4iritual8 ascension9 AB5 49 :C

The Seeker of Truth

:9 The wise is inclined towards /od and the un& intelli'ent tends to 'reed and co+etousness9 2hat do "ou choose between the two9 Either 'et the knowled'e of truth or ai% at the %undance 4ursuits9 AB5 49 =C =9 The e'o&worshi44ers worshi44ers are rare9 are %an" but the /od&

AB5 49 @D @9 The seeker of Truth who has re'ard for the world and the worldl" 4eo4le5 is accursed in both the worlds9 He is nto a der+ish9 1A5 49 :E C9 It is eas" to be initiated 6as a disci4le8 but it is difficult to 'i+e u4 ones 6selfish8 a%bitions and desires9 $T$5 49 =< E9 O foolG the disease of heart&dee4 h"4ocris" has eaten u4 "our whole existence9 /o out in search of so%e 4h"sician of the souls so that he %a" restore to "ou health fro% this e+il disease9 ,-5 49 == <9 O seeker of truthG if "ou are a S"edC@5 let "ou be (ualified with the %orals and %anners of 6"our ancestor8 7ro4het 1uha%%ad 64eace be u4on hi%89 If "ou are a #urashiteCC5 let "ou be co%4assionate9 If "ou are a theolo'ian5 as4ire to be a der+ish and dont 'o out be''in' fro% door to door9

If "ou are i'norant5 then seek knowled'e CE III the knowled'e that takes "ou to the truth and obliterates all other than /od5 i9e9 falsehood9 NH5 49 D> F9 O S"edG if "ou want to be a S"ed 64rince8 and lord in fact5 then follow into the footste4s of "our illustrious 'randfather 61uha%%ad5 4eace be u4on hi%8 and ado4t his %orals5 deeds and actsH and 'o out to seek a 4erfect %urshid to 'et the knowled'e of /od and 4ercei+e the unit"9 If "ou found out the 4erfect ,a(ir and won o+er his lo+e 6as a disci4le85 "ou would ha+e nothin' to worr" about in both the worlds9 NH5 49 ==< >9 Re%e%ber that all the s4iritual stations fro% the hi'h abo+e to the down below are nothin' but the test for the seeker of truth9 An" station that hinders hi% to a44roach the ;reator5 is a satan for hi%9 1N5 49 =J D9 As the 4eo4le kee4 on seekin' the 4erfect %urshid5 so the %urshid also re%ains in search of 4erfect seeker9 $T$5 49 <F :J9 Because of his bad %anners5 the self&centred disci4le is left de4ri+ed of union 6with /od8 because of his bad %anners5 in s4ite of so0ourn in the 4resence of a %urshid for "ears9 AB5 49 <@ ::9 ,a+ourable condition 6taufiq8 is an effusion and blessin' of /od9 It is 'ranted b" /od to who% He wills without stri+in'9 A$5 49 :@=

:=9 2hat is that disci4line of knowled'e that ser+es as a cause for the de+il to %is'uide the %anL That is the knowled'e of a+arice and 'reed9 AB5 49 =< :@9 1a" the" cease to exist the head that 4rostrates before the creation instead of /odH and the e"e that looks towards other than /odH and the ear that listens to other than /odH and the ton'ue that %entions other than Hi%H and the feet that rise towards other than Hi%H and the hands that hel4 other than Hi%H and the waist that is 'irdled in the ser+ice of other than Hi%H and the chest that is filled with the i%4urit" lea+in' Hi% asideH and the heart that tends to others 4roxi%it" exce4t Hi%9 AB5 49 CJ :C9 There are two (ualities in a lo+er first5 he ne+er turns his e"es to other than his belo+edH second5 he ne+er cares about the bla%es of his fellow&bein's9 AB5 49 EE :E9 ,or a ,a(ir nothin' is worse than indul'in' talk with others about their 4ursuits and contention and liti'ation9 His heart dies5 his s4eech beco%es ineffecti+e and his cares5 +eils and whi%s hinder hi% fro% 'nosis5 +ision and 4roxi%it" to /od9 It is wh" the 4erfect ,a(irs alwa"s li+e a4art that shun the co%4an" of 4eo4le and retire alone to the 0un'les9 The" are alwa"s in 0ourne" and kee4 the%sel+es awa" fro% the 4eo4le9 If the" li+e in the cities5 the" often 4retend to be %ad9 So%e of the% outwardl" see% to be out of senses but inwardl" the" are lo+ed b" /od9 The" are ha44" in the co%4an" with the ,riend9 The" are blessed with

co%4osure at the si'ht of /odH without it e+en the beaut" of 7aradise is a thorn in their side9 AB5 49 <J :<9 -ea+e aside for'etfulness and think of deathG *eath li+es in "ourself and "our self is a ca+e of death9 A$5 49 :<< :F9 One who incurs the wrath of /od is o+erwhel%ed b" his e'o5 the satan5 the world and his sinsH and he is ensla+ed to the%9 )A5 49 @F :>9 The seekers of the world are alwa"s talkin' about the%sel+es9 Not for a %o%ent the" are free fro% their own cares till death o+er&4owers the%9 1,$5 49 ==

etachment from the profane world :9 All the 4ro4hets and saints detached the%sel+es fro% the 4rofance world and the" ex4ressed their dis'ust for it9 How can one be a 1usli% if he disobe"s the%9 /A5 49 =@ =9 Half the curse u4on the world and the whole curse u4on the worldl" II O HuG Those who did not s4end in the cause of the 1aster would suffer Astern 4unish%entB C< II O HuG ;urse u4on the cunnin' world that insti'ates the fathers to kill their sons II O HuG Those who shunned the world5 sa"s Bahu5 will en0o" the bliss of e+er'reen 'ardens II O HuG Abi"at

@9 The dirha%s and coins are like wor%s in the flesh9 The disease of conflictin' thou'hts does not allow the 4eo4le to relax9 $T$5 49 C C9 To wish for an"thin' other than /od and to 'et oneself in+ol+ed in it is erroneous9 It is the wa" to incur /ods wrath9 $T$5 49 :JE

!ride and "go :9 Be it known that the 'reatest sin is 4ride and self& centeredness9 $T$5 49 :<< =9 One who does not subdue and (uell his e'o %a" ne+er find the 'nosis of /od9 $T$5 49 :<> @9 The hu%an soul is like a ca+e wherein the e'o lies like a snake9 $T$5 49 :@C C9 If the uninitiated does 4enance and %ortifies hi%self for the whole of his life5 he will 'et nothin' fro% the treasure&house of di+ine knowled'e9 $T$5 49 =E< E9 The heart is such a +ast continent where all countries find 4lace but the heart cannot fit into an" 4lace because of its nobilit"9 AB5 49 <J <9 Inner recollection5 insi'ht and conte%4lation are 'ranted onl" to a +i'ilant soul9 #*5 49 E> F9 The wa" to truth is neither in knowled'e nor in i'norance9 It is onl" throu'h the di+ine fa+our5 sincerit" and selflessness that one can a44roach it9 AB5 49 :JJ

#isdom :9 The a'e is like the sand and the hu%an existence is like a 'lass5 the inhalin' and exhalin' of breath is like the %o+e%ent of sand9 AB5 49 :>F =9 The ritual 4ra"er 6namaz8 of the elecet is bestowed with +ision9 2hen the" 4rostrate the" are face to face with /od9 The 4ra"er of the co%%oners is a %ere custo%9 A$5 49 DD @9 It is necessar" for the der+ish that he should be s4irituall" aware while eatin'9 1A5 49 F C9 To sit beside the 'ra+e of a friend of /od is better than stri+in' for fort" retreats of fort" da"s CF each9 1,5 49 @: E9 -isten5 %" dear5 "ou do not know "ourself because of stu4idit" and thou'htlessness9 !our s4irit is a %ine of rubies and "ou stra" ai%lessl" II bewildered and confounded9 AS5 49 :F <9 This bod" is the cell of true /od9 ,a(irG Ha+e 4ee4 into it II O HuG *ont beseech %aster khadir5 the fount of life is within "ourself II O HuG -i'ht the la%4 of "earnin' in the dark so that "ou %a" find out the lost abode II O HuG The" die before death5 sa"s Bahu5 who discern the secret of truth II O HuG

F9 To be kind to the 4eo4le and not to harass the% is the %eans of sal+ation9 TH5 49 C< >9 Ones li+elihood follows hi% like death9 As death does not s4are hi% where+er he is5 so the li+elihood5 too5 does not 4art his co%4an"9 A,5 49 :CC D9 It is not incu%bent on "ou to 'ain %ore knowled'e but "ou are dut"&bound to 'uard "ourself a'ainst sins9 A,5 49 :EJ :J9 Seek the hel4 of so%e 4refect %an so that "ou %a" be 4erfect because no bod" exce4t a 4erfect %an of /od can offer 'uidance9 The seeker of /od li+es like a %an and the seeker of the world li+es in worr" and sorrow and is of no use9 1,$5 49 :: ::9 If "ou want to cross the brid'e o+er the eternal fire C>5 then harass not a 1usli% in an" wa"9 1,$5 49 @> :=9 Solitude and the cell within the heart are better than the solitude in the cell of cla" because the earthen cell is inferior9 He who found out 6the truth85 found it in the cell of his heart5 and he who 'ained fro% heart5 sa+ed hi%self fro% %ud and cla"9 1,$5 49 :E@ :@9 The word of /od is the treasure&house of /odH the outsider does not know and understand it9 1,$5 49 =>E

:C9 He who does not 4lease the sadat 6the descendants of the 7ro4het 1uha%%ad5 64eace be u4on hi%85 his interior is not clean and he can ha+e no a44roach to 'nosis of /od9 It is because the 4erson who ser+es the sadat is hi%self ser+ed at the endH and he who denies res4ect to the descendants of the 7ro4het and Ali and ,ati%a is de4ri+ed of the di+ine knowled'e9 NH5 49 ==: :E9 Onl" he is wise who knows what he had brou'ht with hi% and what he carries back fro% the world5 and what fa+our he is to 'et in the hereafter9 1A5 49 < :<9 ,irst of all 'et a lawful %orsel5 CD then ste4 into ,a(r9 3nless the self finds 4o+ert" and hun'er %ore delicious than the worldl" delicacies5 the wa" to the di+ine knowled'e is not re+ealed to it9 $T$5 49 :EE :F9 A wron' 4erson cannot find out the wa" to this 7ath and the blind %an cannot ha+e the 'nosis of /od9 $T$5 49 =<C :>9 The %an with the %oral (ualities of khalil 6Abraha%8 is the co%4anion of 'abb&i&(alil 6the -ord5 %ost Hi'h89 $T$5 49 =<F :D9 *ont "ou know that nothin' is softer and finer than butter because it %elts with a little heatL Si%ilarl" the hearts of der+ishes5 ,u(ara and belie+ers %o+e with co%4assion and their tender hearts are stirred when the" see a brother in trouble9 $T$5 49 :C<

Says Bahu :9 If one could attain to the -ord b" washin' and bathin'5 the fro's and fish would ha+e found Hi% II O HuG If one could attain to the -ord b" wearin' lon'er locks5 the 'oats and shee4 would ha+e found Hi% II O HuG If one could attain to the -ord b" +i'ils5 the birds would ha+e found Hi% II O HuG One cannot attain to the -ord b" all these sa"s Bahu5 He is attainable onl" to those who are 4ure&hearted I O HuG Abi"at =9 I a% neither a Sunni nor a Shia5EJ I a% fed u4 with both II O HuG As I entered the sea of 1erc"5 all the 0ourne"s ca%e to an end II O HuG 1an" of the swi%%ers were exhausted5 hardl" one of the% reached the bank II O HuG All those who sou'ht the hel4 of murshid5 reached the destination II O HuG Abi"at The 4assion of lo+e5 findin' us weak5 char'ed a'ain and a'ain II O HuG I find lo+e where+er I look5 no 4lace is left +acant II O HuG I %et such a 4erfect murshid

@9

who has o4ened the window of %" heart II O HuG I cherish lo+e for the murshid5 sa"s Bahu5 2ho disclosed the di+ine secret to %e II O HuG Abi"at C9 It is not fa(r that one 'oes shoutin' at ni'ht and disturbs the others slee4 II O HuG It is not ,a(r that one crosses the strea%s wadin' throu'h the water and co%es out dr" II O HuG It is not ,a(r to s4read 4ra"er&ru' in the air and 4erfor% na%a.E: II O HuG No5 ,a(r is a reward for those 2ho take the belo+ed into their hearts II O HuG Abi"at -ord is neither on the hi'hest throne nor in the kaabaE= II O HuG -ord is neither in the knowled'e of books nor He is at the 4ul4it and in the 4ra"er are II O HuG I tra+eled a lot but He was neither in the /an'es nor in BenarisE@ II O HuG But as I 0oined the murshid I 'ot rid of the whole toil II O HuG Abi"at <9 In co%4arison to a lar'e (ualit" of faith and the books and the litanies5 a little lo+e is sufficient II O HuG E+en if one kee4s lon' +i'ils at ni'ht5 nothin' a+ails without the 'uidance of murshid II O HuG One can a44roach the -ord onl" when one dies before death II O HuG Abi"at 2hen He decreed ABeB and all ca%e to bein'5

E9

F9

we were also thereEC II O HuG 2e conte%4lated a lot and found onl" /od with his attributes thereH 2e5 li+ed in the sa%e world II O HuG There was a ti%e when we existed in the 7lacelessH and now is the ti%e that we are entra44ed a%on' the idols II O HuG The baser self has defiled us5 sa"s Bahu5 otherwise in our essence we were 4ure II O HuG Abi"at

!assion and "cstasy :9 ,ro% the Truth Exalted co%es the announce%ent AIf "ou lo+e one5 renounce all else9 2e are /lorious5 2e are the 4erfect in /lor"5 2e are the 'rantin' -ord5 seek us fro% usB9 *B =9 I know for sure that in this uni+erse is no ob0ect of worshi4 but He9 He alone exists in both worlds5 He alone is the 'oal9 If "ou hold the Sword of ANoB5 co%e aloneH theres no worr"9 Seek not hel4 but fro% the )aqq for none else is the !attah but He9 2ith ANoB ne'ate all5 sa" Allah and seek Allah9 Turn "our 'a.e to Oneness for nothin' is needed but He9 He is the ,irstH He is the -astH His theo4han" is %anifested in all9 Ha(( has re+ealed Hi%self and theres nothin' else but He9 1" friend5 dissol+e "ouself in One5 sa" not Two or Three he is the One5 the cherished 'oal9 None exists but He9 He is HeH He is the Truth5 He9 I know none else but He9

He is HeH He is the TruthH I call none else but He9 I sa" OneH I seek OneH I 4lant Hi% like a rose in %" heart9 I find Hi% One and find none else but AHeB9 I roa%ed throu'h the worldH found Hi% II He5 the Truth5 He9 I called One5 I saw OneH I saw none else but AHeB9 I% the s"%4athi.er of %"self9 I ha+e nothin' with %e but *a )u I ha+e tied u4 %" heart and s4irit with He II none else but AHeB II9 *B @9 ;o%e awa" %" wise friend5 lets 'o to the tra+ern9 *rink dee4 like a %an and re%e%ber nothin' else but the 'oblet and the 'lass9 7awn the 4ra"er&ru' and 'et the 'oblet9 ;leanse "our heart and soul and dont be cle+er9 Are "ou cle+erL So whatL !ou are still worthlessH be %ad and beco%e a %an9 !ou wear 7o+ert"s dress and do not drinkG 2h" do "ou tr" to cheatL !ou onl" tell a stor"G ,ree "ourself fro% fiction and fable5

none but the %ad or %en can walk this 4ath9 ;o%e forth like the intoxicated9 2h" hide "ourselfL !ou cant be drunk without the drink9 Ste4 into the ta+ern and take a drink des4ite old a'e9 ;o%e here in this +alle" alone5 all alone9 AHeB is the OneH AHeB is the /uide9 *B C9 O $in'G Exalt "our lo"al followers9 ,or !ou are the -ord and 1aster shower "our %erc" u4on "our sufferin' sla+es9 -et %" %ad heart co%e closest to "ourself9 *ont dishearten "ou followers b" "our 4artin'9 There are 4h"sicians indeed5 but the" dont know an" %edicine for us9 B" a look of %erc" cure "our ailin' friendsG In lon'in' for "ou I wee4 4rofusel" out of 4ain for "ou9 I wail II cast a look of abundant %erc" on those who lon' for "ou9 I5 a 4oor fellow cherish "our si'ht I5 a 4oor fellow lie awake at ni'ht9 !ou should not be so cruel to "our der+ishG I+e %ade friendshi4 with %" friend and follow the friend sincerel"H

fro% here I lea+e alone but I 'o si'nin' and re0oicin'9 *B E9 *esire and "ou will see %e5 detach "ourself and "ou will reach9 How delicious if "ou taste the hone"9 hone" is nothin' but the desire of 1en of the Truth9 2h" do "ou ask a'ainL *ont ask9 If "ou seek t he 4ath of 4urit"5 co%eG The 4ath of the 4ro4hets is the clear strea%9 If "ou are not free of all the attach%ents5 how can "ou find union with Hi% II the 3ni(ueL O friend5 detach "our soul II that is enou'h9 for 3nion is the ulti%ate 'oal9 Break awa" for% of other9 +ahu5 know the worth of ,riend now5 detach fro% all that "ou %a" not be asha%ed9 *B <9 2ish fro% /od5 O friend5 whate+er "ou want for it is He who fulfils "our need9 2hat is he who knows to burn all other than Hi%L B" 'od5 he is the knower of secrets9 One5 the Eternal5 the Real5 the Existin'9

O friend5 know that AAll thin's are liable to 7erishB9 The wise ad+ise that in the 4ath of lo+e "ou %ust ha+e 4atience9 /i+e u4 e+er"thin' else9 O friend5 abandon this 4erishable 4lace turn "our face to the E+erlastin'9 *B F9 There %a" be hundreds of thousands co%4anions but our ,riend is One5 we saw no other inti%ate friend II our belo+ed is One9 I seek closeness with nobod" else exce4t that ,riend who is the Real9 I would lo+e onl" One5 e+en if %an" %a" be attached to %e9 If thousand of hardshi4s break the relationshi45 He will re%ain %" onl" friend I saw lo"alt" fro% nobod" else9 I ha+e ex4erienced lo+e with friends5 I ha+e not estran'e%ent with an"one5 that is the onl" difficult"9 I found no lo"alt" fro% thousand of friends5 for there is One II the onl" consoler5 II the One9 *B >9 If "ou want to be tran(uil5 'o5 throw awa" the %antle

dont take it with "ou9 O friend5 if "ou want the robe of the fortunate5 'o and 4ut on the woolen dress like a Sufi9 *B D9 ,ro% the lon'in' of the soul I seek the Beaut" of Allah9 In e+er" sa"in' I seek the Beaut" of Allah9 I see nothin' other than His ,ace due to the lo+e of the s4irit I seek the beaut" of Allah9 I a% not all aware of before and after fro% this and that I seek the Beaut" of Allah I see nothin' other than His ,ace due to the lo+e of the s4irit I seek the Beaut" of Allah I a% not all aware of before and after fro% this and that I seek the Beaut" of Allah Thou'h drunk with lo+e of the ,riend of friends5 e+en intoxicated5 I seek the Beaut" of Allah9 There is no other wa" of lo+e for us in e+er" ato%5 I seek the Beaut" of Allah 1" bod" and s4irit ha+e been sacrificed in the Essence of A!a HuB9

E+en in existence I seek the Beaut" of Allah *B

$otes and %eferences

Hadrat Sultan Bahu :9 See Ah%ad /ha.ali5 2adi&e&Sakesar5 ,ero.e Sons5 -ahore9 :DD@ =9 i8 6born saint8 AAnd 2e 'a+e hi% wisdo% when a ;hild9B 6#uran :D =J8 ii8 $ali%a Ta""iba The basic and %ost distin'uished for%ula in Isla%ic esoteric tradition for dhikr 6In+ocation89 @9 Al&ba"ah AThe 4act5 in the s4iritual order %eans the rite of initiationH in the te%4oral order5 the in+estiture of a so+erei'n9B 6Titus Burckhardt5 An Introduction to Sufi *octrine A/lossar" of Arabic ter%s in the textB5 -ahore :DED89 See also Shah 2aliullah5 Anfas al&Arifeen5 -ahore9 His uncle Abur Re.a described the details of his +ision and told that Hadrat Ali beco%es a %ediu% in the S4iritual real% of ba"ah between the as4irant and the 7ro4het 64eace be u4on hi%8 79 :DE C9 1ana(ib&i&Sultani b" Sultan Ha%id5 the fifth in the line of the saints descendants9 The onl" reliable book5 ori'inall" written in 7ersian and its 3rdu translation 4ublished b" a 4ublisher of -ahore5 contains infor%ation about his life5 that of his Sa00ada Nashins and his $hulafa9 E9 It see%s that Hadrat Sultan Bahu wrote books5 treatises and e4istles which were co4ied b" his murids9 These books still re(uire editin' and correct translations9 <9 -ike other Sufi 4oets of 7un0ab5 we wrote his fa%ous AAbi"atB 6+erses8 in 7un0ab lan'ua'e9 His lan'ua'e has so%eti%es been called Saraiki dialect9

F9 *oha is a well&known for% in Hindi5 3rdu and 7un0abi lan'ua'es for ex4ression of lo+e5 its lon'in's and as4irations in 4oetr"9 This for% was es4eciall" 4o4ular a%on' the 4eo4le of Soon Valle" and Saraiki areas9

Half a Glance >9 ,a(r 67o+ert"5 here S4iritual 7o+ert"8 One is likel" to consider Sufis% and ,a(r s"nona%ous but it is not so9 An a44roach to the %eanin' %akes a lot of difference9 The Sufis% can take +arious for%s in the character of Sufis at the end accordin' to their 4oint of attain%ent5 %"stical sta'e5 rank5 station and function5 etc5 etc9 So Hadrat Sultan Bahu +er" rarel" uses the usual ter% tasawwuf 6in En'lish Sufis%8 in his booksH he alwa"s s4eaks of the wa" of ,a(r fro% be'innin' to the end9 It %eans that e+en when he talks of the doctrine5 he is at the sa%e ti%e 4ointin' out the %ethod and the i%4ortance of acti+it"5 too9 2e find followin' +erses about faqr in the #uran A1en5 it is "ou who stand in need of Allah 6fu(ara89 He is All&Sufficient and /lorious9B @E :E AIndeed5 Allah is rich5 but "ou are 4oor9B CF @> A1oses watered for the% 6their shee48 and then retired to the shade5 sa"in' P-ord5 I stand in need of 6fa(ir8 whate+er 'ood "ou %a" send %e9B => @C Then consider the fa%ous sa"in' of the Hol" 7ro4het 64eace be u4on hi%8 A7o+ert" is %" 4ride and I 'lor" in it9B The Sufis are Aadherents of the wa" of S4iritual 7o+ert"9B In the words of a conte%4orar" Sufi author Athe hu%an bein' is P4ossible bein'9B -ikewise the P4o+ert" %eans P4ossibilit"9 AThe hu%an bein's sub%it before the -ord to enrich the% with the di+ine knowled'e and 'uide the% to the strai'ht 4ath9 This is the 4ath leadin' to the self&de+elo4%ent es4eciall" in the s4iritual and %oral sense9 It is wh" Sultan Bahu is e(uall" concerned with the

doctrinal as well as the acti+e as4ect of knowled'e in his teachin's9 The ter% fa(r is therefore identical in %eanin' to 4erfection in the real sense of the word II 4erfection in word and deed9 $nowled'e and its 4ractice 'o hand in hand in his tariq 6wa"89 In order of ranks der+ish stands at the lowest9 He is the be'inner9 Then he 4asses throu'h %an" stations and reaches the station of maarifa 6'nosis89 There he is aarif 6'nostic89 Then he is re(uired to function in the hu%an societ" in accordance with the suitabilit" of his a4titude5 trainin' and education9 At the hi'hest 4innacle of the hierarchical s"ste% of Hadrat Sultan Bahus faqr stands the ,a(ir5 the 7erfect 1an of his a'e9 ,a(ir5 4l9 ,u(ara D9 AThe station of the Essence of Bein'B The final 4oint of 3nion where accordin' to a Sufi saint all the o44osites are united9 :J9 Station 6%a(a%8 A6a8 sta'e or de'ee on the Sufi 7athH 6b8 4lace of %anifestation where a saint has re+ealed his occasional 4resence and at which he can be co%%unicated with9B )9S9 Tri%in'ha%9 ::9 The Throne a s"%bol of /ods 4ower and %a0est"9 A!our -ord is Allah5 who in six da"s created the hea+ens and the earth and then established Hi%self on the Throne9 He throws the +eil of ni'ht o+er the da"9 Swiftl" the" follow one another9 6#uran5 F EC8 The 7en the first intellect5 analo'ous to Su4re%e 7en AReadG !our -ord is the 1ost Bountiful One5 who tau'ht b" the 4en5 tau'ht %an what he did not know9B 6#uran5 D< C8

The ;hair & AHis throne 6chair8 is as +ast as the hea+ens and the earthOB 6#uran5 =9=EE8 Hadrat Sultan Bahu %eans to sa" that his whole concern has been with 3nion to the Su4re%e Essence and not the di+ine attributes onl"9 He has been blessed with the 'oal II Athe celestial real%B9 :=9 Hu 6He8 AHu is Allahs %ost 4erfect na%e5 b" which those who see nothin' but Allah call u4on Hi%9B In Hadrat Sultan Bahus 7un0abi Abi"at each line ends with Hu9 In 7un0abi 4oetr" it is 4eculiar onl" with Hadrat Sultans +erses9 Its use and refrain enhances the %elodious effect in si'nin'9 :@9 $un 6Be8 /ods decree with reference to the #uranic Verse A2hen He decrees a thin' He need onl" sa" PBe5 and it is9B 6#uran5 @< >=8 :C9 Hati% An Arab Bedouin chief of 4re&Isla%ic 4eriod fa%ous for his chi+alr" and 'enerosit"9 :E9 ,a(ir A self reali.ed Sufi5 4erfect as a %an5 teacher5 and exe%4lar9 :<9 Rabia Terri Harris notes knowled'e 6il%8 is a li'ht fro% the la%4 of 4ro4hec" in the heart of the ser+ant throu'h which he finds the 4ath to /od5 to the work of /od5 and to the order of /od9 Il% is the s4ecial characteristic of the hu%an bein'H it refers neither to the understandin' of the senses nor to reason9 Intellect is that which discri%inates the 'ood and e+il of this world belon's to the belie+ers and unbelie+ers alike9 The intellect which distin'uishes the 'ood and e+il of the next world belon's onl" to the belie+ersH il% and true intellect are necessar" to each other9 The knowled'e of certaint" 6il% al&"a(in8 is to hear that fire exists9 The +ision of

certaint" 6a"n al&"a(in8 is to see it "ourself9 But the realit" of certaint" 6ha(( al&"a(in8 is to be fire9B 6)ourne" to the -ord of 7ower b" Ibn Arabi5 /lossar"5 49 :JD98 AIt is Allah who has created se+en hear+ens5 and earths as %an"9 His co%%and%ent descends throu'h the%5 so that "ou %a" know that Allah has 4ower o+er all thin's5 and that He has knowled'e of all thin's9B 6#uran <E :=8 The A4ostle of /od was re(uired to 4a" increase %" knowled'eB 6#uran =J ::C8 A-ord5

:F9 /nostic 6aarif8 AOne who beco%es ac(uainted with the *i+ine bein'B but he %ust 4ossess the knowled'e of sacred law to inter4ret and understand his s4iritual ex4erience accordin'l"9 :>9 ,a(r9 Here it %eans the 4ractical as4ect of Sufis%9 :D9 *i+ine scholar 6aala%&e&Rabbani8 the 'nostic who has contact with /od9 =J9 $nowled'e direct fro% /od AThe" 1oses and his %an8 went back the wa" the" ca%e and found one of our ser+ants to who% we had +ouchsafed Our %erc" and who% 2e had endowed with knowled'e of Our own9B 6#uran5 :> <E8 =:9 The fa(irs are re(uired to function in the hu%an societ" accordin' to the di+ine decrees9 Hadrat Sultan Bahu hi%self had been A'ranted the exaltation b" the eternal fa+our of the Truth of Truth and co%%anded b" the %ost noble 7ro4het of effluent li'ht 6%a" 4eace be u4on hi%8 to show the ri'ht 4ath to all the %ortals whether the" are 1usli%s or infidels5 fortunate or

unfortunate5 ali+e or dead9B 6Of the S4irit5 *ast'ir Acade%"5 )han'5 49 ==8 ==9 Hadrat Ibn Arabi said AHow can reason know throu'h obser+ation and ar'u%ent in as %uch as the" are de4endant on the sense or i%%ediate e+idence or on ex4erience while /od cannot be known throu'h these 4rinci4les on which reason de4ends for its inference O99 How can a %an of reason clai% that he knows /od throu'h inference9B 6,utuhat I9 Trans9 S9#9A9 Hussaini5 the 7antheistic 1onis% of Ibn al&Arabi5 -ahore5 :DFJ89 1aarifat 6'nosis8 is the su4ra&rational knowled'e9 Accordin' to Ibn Arabi5 it is to Aknow /od throu'h /od and know all the affairs throu'h Hi%9B Onl" then one will ha+e Ano i'norance5 no sus4ense5 no wa+erin'5 no doubt9B =@9 1ullahs the literalists5 the reli'ious scholars with su4erficial knowled'e who are inca4able to 'o dee4 into the %eanin's of di+ine books9 =C9 The Sufis often start learnin' fa(r after the" ha+e learned all about he sacred law9 =E9 S4iritual 1eetin's of 1uha%%ad A kind of conte%4lation of i%a'ine oneself in the 4resence of the 7ro4het 1uha%%ad 64eace be u4on hi%89 It can onl" be 4racticed under the su4er+ision of a %urshid 6s4iritual director89 =<9 AThe total disa44earance of the bad attributes fro% %an5 annihilationH as i%4lied in $oran EE =<&=F PE+er" thin' that is u4on 6the earth8 +anishesH the face of !our -ord re%ains in %a0est" and honour9B 6o49cit9 Rabia Terri Harris5 49:J8 =F9 See #uran5 > <:&>=9

=>9 Inno+ation in the reli'ion is heres"5 Hadrat Sultan Bahu does not 4a" an" attention to a Sufi who is irreli'ious and teaches or 4reaches inno+ations in reli'ion9 =D9 The" are declassed and deconditioned9 The" are liberated of habits5 custo%s and useless 4ractices9 @J9 It is a Sufi 4ro+erb9 It %eans that it is better to act than to show off the s4iritual 'ifts9 @:9 The" are in 4resence throu'h re%e%brance of /od9 The" A'o throu'h dee4 afflictionB because the" are alwa"s read" to acce4t challen'es9 @=9 The aarif is hu%ble because he knows and he has seen that finalit" rests with /od9 @@9 In the hierarch" of Saints the Qutub 64ole5 axis8 is directl" res4onsible for the welfare of the entire word9 6/haus 6hel4er8 is the senior&%ost #utub9 @C9 B" AhandicraftB Sultan Bahu %eans the fair %eans of earnin' li+elihood9 @E9 The Sufis belie+e that the s4iritual 'uidance of the saints continues e+en after their 4h"sical death9 @<9 Allusion to #uranic +erses AHe beheld hi% once a'ain at the farthest lote&tree9 6E@ :C8 AThe faithful s4irit brou'ht it down into "our heart9B 6=< :D@8 AIt is the indubitable truth9B 6<D E:8 @F9 The obser+ance and adherence to the +alues of fa(r like lo+e5 co%4assion5 detach%ent fro% the %undance 4ursuits and 4erfor%ance of duties5 etc95 etc9

@>9 Attaint%ent to the ulti%ate ex4erience9 Elsewhere Hadrat Sultan Bahu re%arks A2hene+er the /nostic who has 0oined 6Allah8 o4ens his e"es5 beholds nothin' but His countenance5 and re%o+es awa" all the traces of other as well as his own self fro% hi%self so that he beco%es absolute with the Absolute9B 6Of the S4irit5 79:F98 @D9 The ,a(ir who is a 4erfect teacher can 4oint out to the ri'ht direction with reference to e+er" disci4line of knowled'e9 CJ9 It has been re%inded b" the Sufis ti%e and a'ain that secret does not %eans the Asecrec"9B It onl" %eans the knowled'e of dee4er %eanin' of the di+ine co%%ands and decrees9 C:9 The %an who was +isited b" 1oses A2here the two seas %etB5 has been called khadir9 6#uran5 :> <E8 C=9 One %ust co%e to know of the ri'ht 7ath e+en in the first %eetin' with the %urshid9 C@9 *escendants of Hadrat Ali and ,ati%a5 dau'hter of the 7ro4het are called s"eds5 hi'hl" res4ected b" the faithful all o+er the 1usli% 2orld9 CC9 One belon'in' to an" clan of the tribe #uraish9 The 7ro4het hi%self belon'ed to Banu Hashi% ;lan9 CE9 AThe realit" of searchB %eans the real 4ur4ose of ones endea+ors to tra+el the Sufi 4ath9 C<9 #uran AThose that hoard u4 'old and sil+er and do not s4end it in Allahs cause M 4roclai% to the% a woeful 4unish%ent9 On that da" their treasures will be heated in the fire of Hell5 and their foreheads5 sides5 and backs

branded with the%9 The" will be told these are the riches which "ou hoarded9 Taste then that which "ou were hoardin'9B 6D @C8 CF9 Retreat One of the Sufi 4ractices which %a" be followed onl" under the su4er+ision and 'uidance of a co%4etent s4iritual director9 C>9 Accordin' to the Tradition one should ha+e to cross the brid'e o+er the eternal fire in order to enter the 4aradise9 CD9 Alawful %orselB %eans lawful earnin'9 EJ9 Shia Q Sunni The two %ain sects in Isla%9 Their sectarian differences unfortunatel" turned to be the cause of %an" 4olitical and reli'ious disturbances in the histor" of Isla%9 E:9 "amaz the ritual 4ra"er for fi+e ti%es in =C hours9 E=9 $aaba The sacred AHouse of /odB in 1ecca9 E@9 Binaris A cit" in India5 fa%our for its Hindu te%4les and the sacred ri+er that flows b" it9 EC9 Reference to the existence of idea of %an in the %ind of /od9 The other creation b" the co%%and of ABeB ca%e into existence afterwards9 The Sufis 4oint out this %eta4h"sical idea to show the su4eriorit" of %an o+er the creation of uni+erse9