SECTION 1: Introduction
Dalil al-Arifin: Introduction
LINEAGE AND EARLY LIFE
Khwaja Moinuddin Hasan, son of Ghiyasuddin Hasan Sijzi, was a descendant of Imam Hasan. He was born in Sijistan and grew up in Khorasan. When he was fifteen years old, his father passed away, and he inherited his father's property according to the customs of the time.
RENUNCIATION OF THE WORLD
Though a born saint, his complete renunciation of worldly affairs began one day while he was in his vineyard. A spiritually enraptured man, Khwaja Ibrahim Qunduzi, arrived. Moinuddin showed him great respect and offered him a fresh cluster of grapes. After eating the grapes, Khwaja Ibrahim took a piece of oil-cake from his bag, chewed it, and placed it in Moinuddin’s mouth. The moment he consumed it, his heart grew cold to the world and its affairs. He immediately sold all his property, gave the proceeds away in God’s path, and left his homeland in search of the Truth.
QUEST FOR KNOWLEDGE AND SPIRITUAL GUIDANCE
He traveled to Bukhara, which was a major center for learning at the time. There, he memorized the Holy Quran and acquired knowledge of other religious sciences. However, his heart remained unsatisfied in its quest for divine truth, so he left Bukhara and eventually arrived in the town of Harun in Nishapur. There, he heard of the miraculous abilities and sainthood of Khwaja Usman Haruni. He presented himself to Khwaja Usman and was accepted as a disciple, thus attaining the honor of bay'at (pledge of allegiance). He spent a full twenty years in the service of his master.
JOURNEY TO INDIA
During his twenty years of service, he traveled extensively with his master. Out of deep respect and devotion, he would carry his master’s bedding and travel provisions on his own head. After this long period of service and spiritual training, he separated from his master in Baghdad with permission. Following a command from the Prophet Muhammad, he set out for India and eventually settled in Ajmer. At that time, the region was under the rule of the Hindu king, Rai Pithora.
MIRACLES AND CONVERSIONS IN INDIA
Preaching Islam was very difficult due to the hostility of the local population. However, an incident occurred that changed the tide. A person who harbored ill will toward the Khwaja entered his gathering with a sharp, polished dagger, intending to harm him. The Khwaja, aware of the man’s intentions through his spiritual insight, addressed him directly, saying, "Why are you quiet? Take out your dagger and do your work." The man was instantly paralyzed with shock, fell at the Khwaja's feet, and sincerely embraced Islam. After this news spread, people began coming in droves to accept Islam.
CONFRONTATION WITH THE RULER OF AJMER
Since the ruler, Rai Pithora, resided in Ajmer, the Khwaja decided to go there. He invited the king to Islam, but the king, destined for eternal misfortune, refused. Instead, he sent his brother, Jaypal Jogi, and another powerful magician named Shadi Dev to confront the Khwaja. However, their magic was powerless against his divine miracles. After witnessing numerous supernatural events, Jaypal Jogi requested to become a Muslim. He was given the name Abdullah Bayabani and was granted eternal life, remaining alive until the Day of Judgment. Despite this, Rai Pithora persisted in his disbelief and opposition.
THE PROPHECY AND DEFEAT OF RAI PITHORA
The Khwaja eventually told him, "I have handed you over to the army of Islam to be captured alive." A great battle subsequently took place between the forces of Sultan Shahabuddin Ghori and Rai Pithora. The Muslims were victorious, and Rai Pithora was captured alive and then killed. For forty years, the Khwaja guided the people of India, and hundreds of thousands of Hindus became Muslims and his devoted followers.
DEATH AND LEGACY
He passed away on Sunday, the 6th of Rajab, 537 A.H., in Ajmer. Upon his passing, a luminous inscription appeared on his forehead, which read: "He was a beloved of God, and he died in the love of God." His blessed shrine in Ajmer is a place of pilgrimage for people from all walks of life.
Concise Summary
The introduction details the life of Khwaja Moinuddin Chishti, from his noble lineage and early renunciation of the world to his spiritual training under Khwaja Usman Haruni and his pivotal mission to India, where he established the Chishti order in Ajmer through his spiritual power and miracles.
SECTION 2: Majlis 1
Dalil al-Arifin: Majlis 1
THE AUTHOR'S PLEDGE OF ALLEGIANCE
Qutbuddin Bakhtiyar Kaki, the author, states that on the 3rd of Rajab, 582 A.H., in the mosque of Abu al-Layth Samarqandi in Baghdad, he had the honor of pledging allegiance to Khwaja Moinuddin Chishti. The Khwaja accepted him into his circle of disciples and bestowed upon him the four-ridged cap. Present in the assembly were Shaykh Shihabuddin Umar Suhrawardi, Shaykh Daud Kirmani, Shaykh Burhanuddin Muhammad Chishti, and Shaykh Tajuddin Muhammad Isfahani, among other great saints.
THE IMPORTANCE AND SECRET OF PRAYER
The discussion turned to prayer (salat). The Khwaja explained that a person cannot attain proximity to God except through prayer. Prayer is the Mi'raj (ascension) for the believers, a secret conversation between the servant and the Lord. The more tranquility and presence of heart one has in prayer, the closer one becomes to God, because sharing a secret requires such proximity. The Prophet Muhammad said, "The one who prays is intimately conversing with his Lord."
THE VALUE OF SERVICE TO A SPIRITUAL MASTER
Addressing the author, the Khwaja recounted his own service to his master, Khwaja Usman Haruni. For twenty years, he served him so devotedly that he lost track of day and night. Whenever his master traveled, he would carry his bedding and provisions on his own head. In return for this service, his master opened the doors of divine grace to him, stating that whatever anyone has ever achieved was through effort and service. He emphasized that a disciple should never disobey the master's command, as the master's word is like a divine sword for the disciple. He also mentioned Shaykh Bahauddin Aushi, who served his master for thirty years, carrying his provisions on his head, and attained indescribable spiritual benefits.
THE ANGELIC PROCLAMATIONS ON RELIGIOUS DUTIES
The Khwaja then related a teaching from Imam Abu al-Layth's book, Tanbih al-Ghafilin. Every day, two angels descend from the heavens. One stands on the roof of the Kaaba and proclaims, "O people! Know and listen well: whoever has not fulfilled God's obligatory duties is free from God's protection." The other stands at the blessed tomb of the Prophet and proclaims, "O children of Adam! Know and listen well: whoever has not followed the Sunnah of the beloved Prophet will be deprived of his intercession on the Day of Judgment."
THE SUNNAH OF WASHING BETWEEN FINGERS AND TOES
He then narrated that while in the Umayyad Mosque in Baghdad with the saints of the city, a discussion arose about performing khilal (passing wet fingers between the fingers and toes) during ablution (wudu). This is a confirmed Sunnah. A hadith states that God will protect the fingers of one who performs khilal from the fire of Hell. On this subject, he told the story of Khwaja Ajall Shirazi, who once forgot to perform khilal while making wudu for the evening prayer. A voice from the unseen called out, "O Ajall! You claim to love our Prophet and be of his community, so why did you neglect his Sunnah?" From that day on, Khwaja Ajall never missed a single Sunnah of the Prophet. He remained deeply worried by this incident, ashamed at the thought of facing the Prophet on the Day of Judgment.
THE CONSEQUENCES OF NEGLECTING THE SUNNAH
It is recorded in the book Salat al-Mas'udi from a narration by Abu Hurayrah that washing each limb three times during wudu is a Sunnah of both the current and past prophets. To do more than this is to transgress. The Khwaja then told the story of Fudayl ibn 'Iyad, who twice forgot to wash his hands three times during wudu. That night, he saw the Prophet in a dream, who asked, "O Fudayl, was it so hard for you that you neglected my Sunnah?" Fudayl woke up terrified, repeated his wudu, and as an act of penance, he obligated himself to perform five hundred units of prayer daily for a year.
THE MERIT OF SLEEPING IN A STATE OF PURITY
The men of God make it a practice to sleep in a state of ablution. When they do, God appoints an angel to pray for their forgiveness until they awaken. The angel's prayer is, "O Lord, forgive and pardon the sins of this servant who sleeps in a state of purity." Furthermore, in the book Sharah al-Arifin, it is mentioned that when a servant sleeps with wudu, their soul is taken beneath the Divine Throne. God commands that the soul be dressed in a robe of honor, and it prostrates. God then commands it to be returned, for it is a virtuous servant. In contrast, the soul of one who sleeps without purity is only taken to the first heaven and is sent back from there, deemed unworthy of ascending further.
THE PROPER ETIQUETTE FOR ENTERING A MOSQUE
The Prophet said, "The right hand is for the face, and the left is for the posterior." It is Sunnah to enter the mosque with the right foot first and to exit with the left foot first. Khwaja Sufyan al-Thawri once entered the mosque with his left foot first. A voice from the unseen called out, "O Sufyan! Why do you enter Our house with such disrespect?" This incident so deeply affected him that he became known as Sufyan al-Thawri; before that, his name was just Sufyan.
THE DEFINITION OF A GNOSTIC ('ARIF')
The discussion then moved to the Gnostic ('arif). The Khwaja explained that a Gnostic is one upon whom hundreds of divine manifestations from the unseen world descend daily, and who witnesses thousands of states and manifestations at once, yet sees nothing but the light of God in them all. An 'arif is one who knows all knowledge and can articulate hundreds of thousands of spiritual realities from a single action. He dives into the ocean of divine meanings, retrieves pearls of divine light, and presents them to the jewelers of insight. Only when they approve of them is he considered a Gnostic of God. The 'arif is perpetually intoxicated with yearning for the beloved. If he sits, it is in the thought of the friend; if he stands, it is with the garment of His love; and if he sleeps, it is with the friend in his imagination.
THE REWARD FOR POST-FAJR WORSHIP
The people of love, after finishing the morning prayer (Fajr), remain seated in their place until sunrise (ishraq). Their intention is that the gaze of the friend's acceptance will fall upon them, increasing the divine lights and manifestations they witness. God appoints an angel to sit with the person who remains seated after Fajr with the intention of praying ishraq, and this angel prays for their forgiveness until they have completed the prayer. In the book 'Umdah by Sayyid al-Ta'ifah Junayd al-Baghdadi, it is written that the Prophet once saw Satan looking weak and pale. Satan explained that four things from the Prophet's community had broken him: the call to prayer (adhan), the neighing of horses in the path of God, the earning of lawful provision by dervishes, and those who remain seated in worship from Fajr until Ishraq. He said that while he was among the angels, he had read in a scripture that whoever prays Fajr and remains seated until sunrise to pray ishraq, God will forgive seventy thousand of their relatives.
Concise Summary
The session begins with the author's initiation and proceeds to detail the spiritual significance of prayer, the immense value of serving one's master, the virtues of adhering to the sunnah in all matters from ablution to entering a mosque, and the profound rewards of post-dawn worship.
SECTION 3: Majlis 2
Dalil al-Arifin: Majlis 2
THE PURIFICATION OF GHUSL
The state of major ritual impurity (janabat) affects every single hair on the body. Therefore, it is essential for one who is in this state to ensure that water reaches the root of every hair. If even one hair remains dry at its root, the purification is not complete. A person's mouth is considered pure. If sweat from a person in a state of janabat falls onto clothing, the clothing becomes impure.
THE ORIGIN AND REWARD OF LAWFUL GHUSL
The Khwaja heard from his master, Khwaja Usman Haruni, that after the fall of Adam from paradise and his union with Eve, the angel Gabriel came and instructed him to perform ghusl (the full ritual bath). When Adam performed the bath, he felt joy and delight. He asked Gabriel if there was a reward for this act. Gabriel replied that the reward is indeed great: for every hair on his body, he would receive the reward of one year of worship, and for every drop of water, God would create an angel that would remain alive, remembering God until the Day of Judgment, and the reward for that angel's worship would be recorded for Adam. This reward is also for Adam's believing descendants who perform ghusl after a lawful union.
THE PUNISHMENT FOR UNLAWFUL GHUSL
When the Khwaja finished this narration, he wept and said that this great blessing is only for those who perform ghusl after a lawful union. However, there is a large group that is deprived of this blessing because their ghusl often follows a forbidden act (haram). For one who performs ghusl after fornication, God records the sins of one year in their book of deeds. From every drop of water, a devil is created who lives until the Day of Judgment performing evil acts, and all of those sins are recorded in the fornicator's book of deeds.
THE STAGES OF THE SPIRITUAL PATH
The way of the dervishes is to first establish themselves firmly in the Shari'ah (the Divine Law) and not let any action contrary to it occur. When they have perfected this, they reach the second station, which is called Tariqah (the Path). After mastering the etiquette of the Path, they reach the third station, Ma'rifah (Gnosis), which is the place of recognition and insight. After perfecting this, they reach the final station, Haqiqah (the Reality/Truth). When they reach this rank, whatever they seek, they find.
THE BODY AS A DIVINE TRUST
The body is a trust from God given to His servants. It is therefore necessary to safeguard it in a manner that befits a trust and not commit any breach of that trust.
PERFECTION IN PRAYER (SALAT)
When a person prays, it is necessary to perform the bowing (ruku) and prostration (sujud) completely, with tranquility, and to pay close attention to all the pillars (arkan) of the prayer. In the book Salat al-Mas'udi, it is stated that when a person performs the prayer with its pillars perfected, the angels take that prayer up to the heavens. A light emanates from it which causes the gates of heaven to open. The prayer is then taken beneath the Divine Throne, and a command is issued to record the reward for the one who performed it correctly.
THE REJECTION OF FLAWED PRAYER
Conversely, the Khwaja lamented the state of those who do not perform the pillars of prayer correctly and are negligent in its performance. When the angels take such a prayer upwards, the gates of heaven remain closed. A command is issued to take the prayer back and strike the face of its performer with it. The prayer then says, "May God waste you as you have wasted me."
A PROPHETIC NARRATION ON PRAYER
In Bukhara, the Khwaja heard from the turbaned scholars (dastar-bandan) that the Prophet once saw a man praying without performing its pillars correctly. When the man finished, the Prophet asked him, "For how long have you been praying like this?" The man replied that he had been praying this way for forty years. The Prophet, with tears in his eyes, told him, "In the sight of God, you have not prayed at all. For forty years, you have died and not been resurrected upon my Sunnah."
PRAYER AS A SHIELD FROM HELLFIRE
Khwaja Usman Haruni said that on the Day of Judgment, all prophets, saints, and other Muslims who were complete in their prayers will be saved from the fire of Hell. Whoever was not complete in their prayer will be thrown into Hell.
THE STORY OF ABDUL WAHID AL-AZIZ
The Khwaja recounted a visit to a great saint named Abdul Wahid al-Aziz, who lived in a cave near a city in the territory of Sham. The saint's body was so emaciated that only his bones remained. The entrance to his cave was guarded by two lions. The saint told him, "O dervish, do not fear the lions. Whoever has the fear of God in their heart, everything fears them." The saint explained that he had been in seclusion for many years out of a deep fear, not of the world, but of his own prayer. He said, "After I perform my prayer, a great fear comes over me that perhaps a condition was missed, and my efforts will be wasted, and this very prayer will become a source of divine wrath on the Day of Judgment." He gave the Khwaja an apple and advised him to strive to fulfill the rights of prayer, otherwise he would face great shame on the Day of Judgment.
PRAYER AS THE PILLAR OF FAITH
The Khwaja, weeping, said, "O dervish, prayer is the pillar of faith, and the pillar of a building. If the pillar stands, the building stands. If the pillar is removed, the building collapses." Whoever introduces a flaw into their prayer has ruined their faith and Islam.
THE EMPHASIS ON PRAYER IN THE QURAN
In the book Sharah Asrar al-Salat by Imam Muhammad, it is stated that God has not emphasized anything as much as He has emphasized prayer. Imam Ja'far al-Sadiq said that God has given counsel in the Quran in many ways—sometimes by direct address, sometimes through praise, sometimes through encouragement—but for prayer, God Almighty has commanded it 700 times.
THE STATIONS OF JUDGMENT
The first thing a person will be questioned about on the Day of Judgment is prayer. There will be multiple stations of accountability. At the first station, one will be asked about the obligatory (fard) prayers. If they pass, they will proceed to the next station, but if not, they will be sent to Hell with the hypocrites. At the third station, one will be questioned about the Sunnahs of the Prophet. If one has neglected them, they will be sent to Hell with the angels, for it is a great crime to have neglected the Prophet's Sunnah. Hearing this, the Khwaja wept profusely and fell silent.
Concise Summary
This session stresses the absolute necessity of performing ritual purification (ghusl) correctly and emphasizes the paramount importance of perfecting one's prayer (salat), detailing the divine rewards for proper observance and the severe spiritual consequences of neglect.
SECTION 4: Majlis 3
Dalil al-Arifin: Majlis 3
THE VIRTUE OF TIMELY PRAYER
A discussion began on whether it is permissible to delay prayer. The Khwaja stated that the good fortune of Muslims lies in not delaying their prayers from their appointed times. He expressed great sorrow for those Muslims who are negligent in this duty. He recalled a city where the Muslim inhabitants would become engrossed in prayer preparations even before the time for prayer had arrived, and they would remain waiting for the congregation. When asked why, they replied that they wanted to be ready before the time came, so as not to be caught unprepared should the time become short or pass, as they were extremely fearful of the shame of the Day of Judgment. The Prophet Muhammad said, "Hasten to repent before death comes to you, and hasten to pray, lest the time pass."
THE GRAVE SIN OF COMBINING PRAYERS
In the book Rawdat al-'Ulama by Imam Najmuddin Hasan Zandawi, it is written, and confirmed by Maulana Hamiduddin Muhammad al-Bukhari, that the Prophet of God stated that one of the greatest sins is to combine two prayers, meaning to pray one at the time of another.
THE PROPHETIC GUIDANCE ON PRAYER TIMINGS
While in the service of his master, Khwaja Usman Haruni, he heard him narrate from Abu Hurayrah that the Prophet said there is great sorrow for one who delays the afternoon prayer until the sun has set or its color has changed. When the companions asked for the prescribed time, the Prophet said it is when the sun's color has not yet changed and it remains in its original state, meaning yellowness has not appeared. This rule applies to both summer and winter. For the morning prayer, it should be performed when it is brighter, as this carries a greater reward. For the noon prayer in the summer, it should be delayed until the heat subsides, but in the winter, it should be prayed as soon as the sun passes its zenith. He supported this with the hadith that the heat of noon is from the exhalation of Hell.
THE CONSEQUENCE OF A MISSED PRAYER
The Khwaja then narrated that once, Hazrat Bayazid Bastami missed the morning prayer. He cried with such intensity that a voice from the unseen called out, "O Bayazid, because of this weeping and regret, God has recorded the reward of a thousand prayers in your book of deeds." It is also said that on the Day of Judgment, the prayers of a person who performed all five daily prayers correctly and on time will walk ahead of them, acting as a guide and a light.
THE CONDEMNATION FOR NEGLECTING PRAYER
The Prophet Muhammad said, "Whoever does not pray has no faith." Khwaja Usman Haruni related that Imam Zahidi, in his commentary on the verse "Woe to those who pray, who are heedless of their prayers," wrote that Wayl is a well or a valley in Hell. No other place in Hell has a punishment as severe as it. This punishment is reserved for those who do not pray at the appointed time. It is said that Wayl itself complained to God seventy thousand times about the severity of its punishment. God replied that it was created for those who delay their prayers.
THE PROHIBITION OF FALSE OATHS
The discussion then turned to taking oaths. The Khwaja stated that whoever swears a false oath brings ruin upon their household, as the stores of blessing are removed from their home. He related that he was in Baghdad with Maulana Hamiduddin when he heard him say in a sermon that God described to Moses a place in Hell called Hawiyah. It is a place of severe punishment in the seventh level of Hell, dark as a moonless night, filled with snakes and scorpions that are heated daily. God told Moses, "O Moses, if a single drop of this punishment were to fall upon the world, the entire world would burn up and dry out, the mountains would melt, and the seven earths would split apart from its heat. This punishment has been created for two groups: one, for those who do not pray, and the other, for the group that swears false oaths in My name."
THE STORY OF MUHAMMAD ASLAM TUSI
Muhammad Aslam Tusi was a great saint. Once, in a state of spiritual intoxication, he took an oath. When he returned to sobriety, he asked people if he had sworn an oath, and they confirmed that he had. He said, "Today my lower self has rebelled. I swear by the great God that I will never eat food again." After this, he lived for forty years and fulfilled his vow by never speaking to anyone again. The author, Khwaja Qutbuddin, asked how he managed his necessary affairs. The Khwaja replied that he communicated through gestures.
Concise Summary
This session focuses on the critical importance of performing prayers at their designated times, outlining the severe spiritual punishments for delay and neglect, as well as the grave sin of swearing false oaths by God's name, illustrating these points with prophetic traditions and stories of saints.
SECTION 5: Majlis 4
Dalil al-Arifin: Majlis 4
THE NATURE OF TRUE LOVE FOR THE DIVINE
The discussion centered on who is truthful in love. The Khwaja said a truthful lover is one who accepts affliction from the side of the beloved with utmost joy. Shaykh Shihabuddin Suhrawardi added that the world of longing and yearning should so overpower him that if a thousand swords were to strike his head, he would not even be aware of it. Khwaja Ajall Shirazi stated that a truthful friend is one who, if cut to pieces until he becomes dust, would not utter a sigh. Shaykh Saifuddin Bakharzi concluded that a truthful friend is one upon whom calamities constantly descend, yet he is so engrossed in witnessing the beloved that no effect of the pain appears on him. The Khwaja agreed with this last statement.
He related a gathering in Basra with Rabi'a al-Basri, Hasan al-Basri, Malik ibn Dinar, and Shaqiq al-Balkhi. Malik ibn Dinar said a truthful friend is one who is content with the affliction and hardship that comes from the beloved. Shaqiq al-Balkhi said a truthful friend is one who is not even aware of being struck and cut to pieces. Hasan al-Basri said a truthful friend is one who is patient when pain and affliction reach him. Rabi'a al-Basri disagreed with all of them, saying their statements still had a scent of egotism. She declared, "A truthful friend in love is one who, when affliction and pain reach him, forgets them in the presence of the beloved." This is the highest level of truthfulness.
THE GRAVE SIN OF LOUD LAUGHTER
The conversation shifted to loud laughter (qahqaha). The Khwaja stated that laughing loudly is a major sin among the people of the spiritual path. The first to laugh loudly was Iblis. It is mentioned in a hadith that the Prophet said when a person passes by a graveyard, the deceased call out from their graves, "O heedless one! If you knew what has befallen us and what awaits you, your laughter would surely turn to weeping."
THE STORY OF THE ASCETIC IN KERMAN
While traveling in Kerman with Shaykh Sadruddin Kirmani, the Khwaja met a great ascetic who was so intensely occupied in worship that he had never seen anyone like him. His body had no flesh or skin left, only bones. He spoke very little. When they intended to ask him why he was in this state, he perceived their thought and began to narrate his story. He said, "O dervishes, one day I went to the graveyard with a friend. We stood by a grave, and my friend said something amusing, which made me laugh. As soon as I laughed, a voice came from the grave saying, 'O heedless one! What does one whose journey is perilous, whose adversary is the Angel of Death, and whose abode is a house filled with snakes and scorpions, have to do with laughter?'" Upon hearing this, he bid farewell to his friend, came to that cave, and took up residence. He said forty years had passed, and he had not laughed, and the fear of that voice was causing his soul to melt.
THE FORTY-YEAR GRIEF OF SAINTS
He then spoke of a great saint named 'Ata' al-Sulami, who for forty years did not look at the sky and wept night and day. When asked why, he said it was out of fear of the grave and the Day of Judgment. He did not look at the sky because he was ashamed of the many sins he had committed and the times he had laughed loudly. Similarly, Khwaja Fath al-Mawsili was a great saint who wept so much for forty years that the flesh of his cheeks wasted away. When he died, people saw him in a dream and asked how God had treated him. He replied that he was brought before the Divine Throne and asked, "O Mawsili, why did you weep so much?" He prostrated and said, "O Lord, who is there who knows You as the Forgiver of sins and does not weep out of fear of the grave and the severity of the Angel of Death?" God then said, "Since you feared these things, We have given you refuge from all places of fear."
THE PROHIBITION OF WORLDLINESS IN A GRAVEYARD
The Khwaja said that eating, drinking, or speaking idle words in a graveyard is a major sin. In the book Rawdat al-Musaffa by Imam 'Ali Hasan Zandawi, it is written that the Prophet said, "Whoever eats or drinks in a graveyard is a hypocrite." Once, Khwaja Hasan al-Basri saw people eating in a graveyard and called them hypocrites. They were offended, but he explained that the Prophet had said so because a graveyard is a place of awe and reflection. He reminded them how many beautiful people like them lay buried in that dust, their beauty turned to soil. This had such an effect on the people that they repented and remained steadfast in their repentance for the rest of their lives.
THE CONDEMNATION OF CAUSING HARM TO A FELLOW MUSLIM
The discussion turned to the sin of hurting a fellow Muslim. The Khwaja stated that there is no greater sin than this. God says, "Those who unjustly hurt believing men and women, they have indeed borne a slander and a manifest sin." He told the story of a tyrannical king in Baghdad who oppressed God's servants. After a long time, he was seen in the city, his condition so wretched that his hair was matted with dirt. Someone recognized him and asked why he was in such a state. The king replied with shame, "This is the punishment for that tyranny."
Concise Summary
This session explores the nature of sincere love for God, tested by affliction, and strongly condemns worldly distractions such as excessive laughter and harming others. Through tales of saints and prophetic warnings, it emphasizes the necessity of constantly remembering death, judgment, and the sanctity of places of reflection like graveyards.
SECTION 6: Majlis 5
Dalil al-Arifin: Majlis 5
THE FIVE ACTS OF WORSHIP
The discussion turned to different forms of worship. The Khwaja stated that among the various forms of worship in the religion of the people of Ahl al-Sunnah, five are particularly great. The first of these is looking at the faces of one's parents.
THE VIRTUE OF HONORING PARENTS
Whoever looks at their parents' faces with love and reverence, God records the reward of an accepted Hajj in their book of deeds. Whoever performs the ablution for their parents, God grants them the reward of a thousand years of worship and records the reward of a thousand accepted Hajj in their name, and they will be resurrected with the truthful (siddiqin).
He narrated the story of a young man who was exceedingly sinful. After he died, people saw him in a dream, walking among the pilgrims in paradise. When asked how he achieved this high station, he replied that his mother was very old. Whenever he left the house, he would kiss her feet, and she would pray for him, "May God forgive you and give you the reward of the pilgrims." God Almighty accepted his mother's prayer and granted him forgiveness and a place among the pilgrims.
Khwaja Bayazid Bastami was asked how he attained such a high degree of knowledge and grace. He replied that it was due to the prayers of his parents. When he was seven, he learned the verse in the Quran, "Show kindness to parents." He went to his mother and said he wished to serve her. Both his parents prayed a two-rak'at prayer for him and entrusted him to God. He also recounted a winter night when his father asked for water. He found the pitcher empty and went outside to get water from a spring. By the time he returned, his father was asleep. Not wanting to wake him, he stood by his bedside holding the cup. The water in the cup froze from the cold, and his hand became stuck to it. When his father awoke and saw this, he was overjoyed and prayed, "O Lord, make my son the king of the gnostics through Your grace." All the blessings he had were a result of that prayer.
THE WORSHIP OF RECITING THE QURAN
The second of the five great acts of worship is looking at the Holy Quran. It is written in Sharah al-Awliya that whoever reads the Quran, God records two rewards for them: one for reading the Quran and another for looking at it. For every letter, ten good deeds are recorded in their book of deeds, and ten sins are erased. In the time of the Prophet, when Islam was not yet dominant, carrying the Quran on journeys was forbidden for fear it might fall into the hands of disbelievers. But once Islam was established, the companions would take it with them on journeys and military campaigns. After the death of Sultan Mahmud Ghaznavi, he was seen in a dream and asked how God had treated him. He replied that one night he was a guest in a town, and in the room where he was staying, there was a page of the Quran on a shelf. He felt it would be disrespectful to sleep with his feet stretched out in its direction, but he also didn't want to move it. So, he spent the entire night awake, sitting respectfully. For the sake of that one act of reverence, God Almighty forgave him. Looking at the Quran also increases the light of one's eyes and will be a source of light in the grave.
THE WORSHIP OF VISITING SCHOLARS
The third great act of worship is to visit scholars during their lifetime. Whoever looks at the face of a scholar for the sake of God's pleasure, God creates an angel from that gaze who will pray for their forgiveness until the Day of Judgment. Whoever has love for scholars and shaykhs in their heart, God Almighty will record the reward of a thousand years of worship in their book of deeds. If they die in this state, they will be resurrected in the company of scholars. It is narrated in Fatawa-i Zahiriyyah that the Prophet said whoever looks at the face of scholars and serves them for seven days, God erases the sins of seven thousand years from their record and writes the good deeds of seven thousand years in their book of deeds. He told a story of a man who used to make fun of scholars. When he died, people tried to turn his face towards the qiblah, but it would turn away. A voice from the unseen announced that this was a spiteful person who mocked scholars, so God had deprived him of His mercy.
THE WORSHIP OF GAZING UPON THE KAABA
The fourth of the five acts of worship is looking at the Kaaba. Whoever has the honor of visiting the Kaaba, the reward of a thousand years of worship and Hajj will be recorded in their book of deeds, and they will become a great saint.
THE WORSHIP OF SERVING ONE'S SPIRITUAL MASTER
The fifth great act of worship is to look at the face of one's spiritual guide (pir) and to serve them. This is also a form of worship. The Khwaja heard from his own master, Khwaja Usman Haruni, that whoever serves their pir for one day, God will grant them a thousand palaces in paradise, each made of a single pearl, and in each palace, there will be a houri. On the Day of Judgment, that person will enter paradise without any reckoning, and the reward of a thousand years of worship will be written in their book of deeds. A disciple must pay close attention to the every word and action of their pir and obey their commands with all their heart.
Concise Summary
Five great acts of worship are discussed: honoring one's parents, reciting the Quran, visiting scholars, looking at the Kaaba, and serving one's spiritual master, with each point illustrated by stories of saints and prophetic traditions to highlight their immense spiritual rewards.
SECTION 7: Majlis 6
Dalil al-Arifin: Majlis 6
THE INFINITE POWER OF GOD
The discussion was on the power of God Almighty. The Khwaja stated that God's creations are countless and beyond enumeration. If a person were to try to comprehend them, they would be bewildered. He mentioned that the companions of the Prophet were told by God that they could not see Him in this world but would in the hereafter. When the Prophet passed away, God brought all his companions back to life for him, and he invited them all to Islam, which they accepted with sincere hearts. He emphasized that man should perform his servitude as is its due, and if he does so, he will find what he seeks.
THE MIRACLE OF THE LOST SON
While many Sufis were in the presence of Khwaja Usman Haruni, a very old and weak man came and stood respectfully. The Khwaja had him seated next to him. The old man said that his young son had been missing for three years, and he had come to request prayers. The Khwaja lowered his head in contemplation for a moment, then raised it and said, "We will pray to the Needless King for your son." He then told the old man to go, for he would find his son at the door of his house. The man left, and shortly after returned with a young boy, placing his head at the Khwa's feet. He explained that as he was returning home, people from his neighborhood came with the good news that his son had arrived. When the Khwaja asked the boy where he had been for three years, he replied that he had been held captive by jinn. A great king, resembling the Khwaja, came and freed him, telling him to return home and not to reveal what had happened. The Khwaja gestured for the boy to remain silent. The young man then said, "Praise be to such people who, despite having such power, consider themselves to be nothing."
THE ANGEL GOVERNING DAY AND NIGHT
The discussion returned to the power of God. The Khwaja narrated from Ka'b al-Ahbar that God created an angel with hands so long that one is in the east and the other in the west. This angel's glorification (tasbih) is "There is no god but Allah, Muhammad is the Messenger of Allah." This angel is appointed over the night and day. With the hand that is in the east, it brings forth light, which becomes day. With the hand that is in the west, it brings forth darkness, which becomes night. Attached to its neck is a tablet with many black and white lines. From this, it ascertains the timing of night and day, and the lengthening and shortening of the days and nights is due to these lines.
THE ANGEL CONTROLLING WIND AND WATER
He then spoke of another angel, extremely tall, with one foot in the seventh heaven and the other in the seventh earth. This angel controls the winds and waters. If it were to slightly release its hold on the water, the entire world would drown. If it were to fully open the path of the wind, the entire earth would be uprooted.
THE CREATION OF MOUNT QAF AND THE ANGEL OF SUSTENANCE
God created Mount Qaf, which surrounds the entire world. In the Quran, it is mentioned, "Qaf. By the glorious Quran." God also created an angel named Israfil, whose finger rests on Mount Qaf. This angel is appointed over Mount Qaf, sometimes holding it and sometimes releasing it. In its hand are the reins of the seven heavens. When God wills for there to be a famine in a certain region, He commands this angel to hold the vein of that region. A vein is connected from every region to Mount Qaf. When the angel holds the vein, rain stops falling, and crops do not grow from the earth. When the angel releases the vein, these things begin to happen again.
THE STORY OF THE DOUBTING DERVISH
The Khwaja heard from his master, Khwaja Maudud Chishti, that in his gathering, a dervish was present who harbored a doubt in his heart about this narration. Khwaja Maudud Chishti immediately entered a state of spiritual contemplation. In an instant, both he and the doubting dervish disappeared from the assembly. A short while later, they reappeared. The Khwaja asked the dervish, "Where have you been?" He replied, "At Mount Qaf." The Khwaja then said, "The spiritual power of the dervishes is such that in one moment they can travel wherever they wish."
THE MIRACLE OF REVEALING THE KAABA
The Khwaja then narrated an incident from his own life. Once, in Samarkand, near the house of Khwaja Abu al-Layth Samarqandi, there was a dispute about the direction of the qiblah. He explained that the qiblah was in one direction, but another person insisted it was in another. He grabbed the person by the neck and said, "Look where I am showing you." The man had a vision of the Kaaba and confirmed the direction.
THE CREATION OF HELL AND ITS GUARDIAN SERPENT
On the day that God created Hell, He also created a massive snake and commanded it to swallow those who disobey Him. The angels were ordered to place a bridle in the snake's mouth and bind its mouth shut, and it was placed beneath the seventh earth. On the Day of Judgment, Hell will be brought forth, bound in thousands of chains, with each chain held by thousands of angels. Hell will exhale one breath into the field of resurrection, which will fill everyone with terror. To be safe from this punishment, one must perform acts of obedience, the closest of which are feeding the hungry, quenching the thirst of the thirsty, and clothing the naked.
Concise Summary
This session illustrates the immeasurable power of God through accounts of miracles, such as the instantaneous return of a lost son and the visionary revelation of the Kaaba, and descriptions of the cosmic order, including the mighty angels who govern nature and the terrifying reality of Hell's creation.
SECTION 8: Majlis 7
Dalil al-Arifin: Majlis 7
THE POWER OF SURAH AL-FATIHA
The discussion was about Surah al-Fatiha, also known as Al-Hamd. The Khwaja stated that he had seen in books of history and tradition that this chapter is extremely effective for the fulfillment of needs. The Prophet said that when a person is faced with a serious matter or a great difficulty, they should recite Al-Hamd 41 times between the Sunnah and Fard prayers of Fajr, combining Bismillahir Rahmanir Rahim with it, and on the last Amin, they should prostrate. God willing, their need will be fulfilled.
THE DIVINE ORIGIN AND SUPERIORITY OF AL-FATIHA
One day, the Prophet was sitting in an assembly when the angel Gabriel arrived and conveyed a message from God: "O my beloved, I have sent down My book to you, and in it is a chapter such that if I had sent it down in the Torah, the community of Moses would not have become Jews. If I had sent it down in the Gospel, the community of Jesus would not have become Christians. And if I had sent it down in the Psalms, the community of David would not have been afflicted with hardship. I included this chapter in the Quran so that your community may remain firm in their religion and be safe from the punishment of the grave and the fire of Hell." Gabriel added that the virtues of this chapter are so immense that if all the water in the oceans were to become ink and all the trees were to become pens, its virtues could not be fully written.
THE HEALING POWER OF AL-FATIHA
This chapter is a cure for all illnesses. If a disease is not treatable by other means, its cure should be sought through this chapter. One should recite it 41 times between the Sunnah and Fard prayers of Fajr and blow on the patient's face. God willing, they will be granted health. It is a hadith: "Al-Fatiha is a cure for every ailment." He then narrated that the caliph Harun al-Rashid was gravely ill. His vizier, Yahya Barmaki, went to Khwaja Fudayl ibn 'Iyad for help. The Khwaja accompanied the vizier, recited Surah al-Fatiha 41 times, and blew on Harun al-Rashid's face. The caliph's illness was immediately cured.
THE IMPORTANCE OF RIGHT BELIEF (AQEEDA)
He also told of a time when Ali ibn Abi Talib visited a sick person and recited Surah al-Fatiha and blew on him, and the person was cured. Another person came to visit the same patient and also recited Al-Fatiha, but the patient died. People asked Ali why his recitation had cured the patient while the other's had not. He replied that the difference was in the person reciting; his own recitation came from a sound belief. A task performed with corrupt belief will not yield any benefit.
THE NAMES AND SECRETS OF AL-FATIHA
God has given every chapter of the Quran one name, but He has bestowed seven names upon Surah al-Fatiha: 1) Fatihat al-Kitab (The Opener of the Book), 2) Umm al-Quran (The Mother of the Quran), 3) Sab' al-Mathani (The Seven Oft-Recited Verses), 4) Umm al-Kitab (The Mother of the Book), 5) Surah al-Shifa (The Chapter of Healing), 6) Surah al-Rahmah (The Chapter of Mercy), and 7) Surah al-Thana (The Chapter of Praise).
Furthermore, seven letters of the alphabet are absent from this chapter, each corresponding to a negative concept from which the reciter is protected: tha for thubur (destruction), jim for jahannam (Hell), za for zaqqum (the bitter tree of Hell), shin for shaqawah (misfortune), za for zulmat (darkness), fa for firaq (separation), and kha for khawari (humiliation). The chapter has seven verses, and since the human body has seven limbs, whoever recites its seven verses, God will protect their seven limbs from the fire of Hell on the Day of Judgment.
THE NUMERICAL AND SPIRITUAL SECRETS OF ITS VERSES
The Khwaja then decoded the numerical secrets of the chapter's verses. The 22 letters in Bismillahir Rahmanir Rahim correspond to God's forgiveness for sins committed during the 24 hours of the day. The 5 letters in Al-Hamdu correspond to the forgiveness of sins related to the five daily prayers. The letters in subsequent verses correspond to God's creation of the eight paradises, the 18,000 worlds, the forgiveness of sins, deliverance on the 50,000-year Day of Judgment, and a reward equivalent to all the water in the oceans. The final part, from Ihdina to the end, contains 81 letters, granting the reciter the reward of the obedience of all the prophets.
A MIRACLE OF CROSSING THE TIGRIS RIVER
He concluded by narrating an experience while traveling with his master, Khwaja Usman Haruni. They reached the bank of the Tigris River, which was in flood. His master told him to close his eyes. When he opened them a moment later, he found they were both on the other side. He asked how this was possible. His master replied, "I recited Surah al-Fatiha five times and blew towards the river, and God made the crossing easy for us." He affirmed that there is no greater practice for overcoming difficulties than this.
Concise Summary
This discourse is dedicated to the supreme virtues of Surah Al-Fatiha, detailing its power to fulfill needs, heal illnesses, and grant immense spiritual rewards. It also decodes the esoteric meanings behind its names, structure, and the numerical value of its letters, culminating in a personal account of its miraculous power.
SECTION 9: Majlis 8
Dalil al-Arifin: Majlis 8
THE CENSURE OF ABANDONING A SPIRITUAL LITANY (WAZIFA)
The discussion turned to the wazifa (daily spiritual litany). The Khwaja emphasized that a seeker must establish a set wazifa and never abandon it. If possible, one should not even sleep at night, but if one must, it should be done with the intention of regaining strength for worship. The Prophet Muhammad said, "The one who abandons his wazifa is accursed."
He related a story about Maulana Diya al-Din, who was riding a horse when it stumbled in a hole and its leg broke. After much reflection, he realized he had missed his morning wazifa, and this misfortune was a consequence of that negligence. Another story involved a saint named Khwaja Abu al-Mubarak, who once missed his wazifa. A voice from the unseen called out, "O Abdullah, you did not keep the pact you made with Us and forgot the wazifa you had adopted." The Khwaja stated, "The prophets, saints, and shaykhs adopted a wazifa and remained steadfast upon it until the end of their lives. I also follow this and advise you to remain steadfast on any wazifa you adopt."
THE DAILY REGIMEN OF A SEEKER
The Khwaja then outlined a comprehensive daily regimen of worship:
MORNING PRACTICES (AFTER FAJR)
Waking: Wake up on your right side, say
Bismillahir Rahmanir Rahim, and perform ablution. Then pray tworak'atsof prayer.Recitation: On the prayer mat, recite a few verses from Surah Al-Imran and seven verses from Surah Al-An'am. In the Sunnah prayer of Fajr, recite Surah Al-Inshirah in the first
rak'atand Surah Al-Fil in the second after Al-Fatiha.Litanies: After the prayer, while facing the qiblah, recite various supplications and glorifications, including
La ilaha illallah wahdahu la sharika lah...(10 times),Ashhadu an la ilaha illallah...(3 times),Allahumma salli 'ala Muhammadin...(3 times), and others. Recite the 99 names of God and the 99 names of the Prophet Muhammad.Specific Supplications: Recite specific
du'as(supplications) and verses, including Ayat al-Kursi, Surah al-Ikhlas, the end of Surah al-Baqarah (Rabbana la tu'akhidhna...), and prayers for forgiveness for oneself, one's parents, and all believers.Further Litanies: Recite various other prescribed
du'as, such asYa Hayyu Ya Qayyum...,Ya Musabbib al-Asbab...,Ya Hannan Ya Mannan..., culminating with declarations of faith and the recitation of Surah Yasin, Surah Mulk, and Surah Jumu'ah.
PRAYERS OF THE FORENOON (ISHRAQ AND CHASHT)
Ishraq: When the sun has risen to the height of a spear, pray ten
rak'atsof Salat al-Ishraq (in five sets of two). In the firstrak'atof each set, recite Surah Al-Zalzalah, and in the second, recite Surah Al-Kawthar.Chasht: Pray twelve
rak'atsof Salat al-Chasht (in six sets of two). In eachrak'at, recite Surah Al-Fajr after Al-Fatiha. After this prayer, reciteSubhanallah100 times and send blessings on the Prophet 100 times. Engaging in this practice leads to a meeting with Khidr.
AFTERNOON AND EVENING WORSHIP (ZUHR, ASR, MAGHRIB, ISHA)
Zuhr: Pray twelve
rak'ats. In these, recite the last ten surahs of the Quran. After the prayer, send blessings on the Prophet 100 times, recite Surah Nuh, and engage in meditation.Asr: After performing the four obligatory
rak'ats, recite Surah Al-Fath once, Surah Al-Mulk five times, and Surah An-Naba and Surah An-Nazi'at once each. God protects the reciter from the punishment of the grave.Maghrib: After the obligatory prayer, pray two
rak'atsfor the protection of faith (Hifz al-Iman), reciting Surah Al-Ikhlas and Surah An-Nas. Then, perform sixrak'atsof Salat al-Awwabin, which includes the recitation of Surah Al-Zalzalah, Surah At-Takathur, and Surah Al-Waqi'ah.Isha: After the obligatory prayer, pray four
rak'atsof Sunnah. In the firstrak'at, recite Ayat al-Kursi three times, and in the remaining three, recite Surah Al-Ikhlas, Surah Al-Falaq, and Surah An-Nas once each. Following this, perform fourrak'atsof Salat al-Sa'adah, which involves reciting Surah Al-Qadr and Surah Al-Ikhlas fifteen times in eachrak'at.
THE NIGHT VIGIL (TAHAJJUD)
The night should be divided into three parts: one part for prayer, one for sleep, and the final part for Salat al-Tahajjud. The Tahajjud prayer was obligatory upon the Prophet and is essential for the saints of his community. It consists of eight
rak'ats(in four sets of two).
The Khwaja concluded by saying that these practices are the Sunnah of our spiritual predecessors, and whoever performs them will be resurrected with them.
Concise Summary
This session outlines a comprehensive daily schedule of worship (wazifa) for a spiritual seeker, detailing specific prayers, Quranic recitations, and supplications to be performed from the pre-dawn hours through the night vigil of Tahajjud, emphasizing that consistent adherence to this regimen is a defining practice of the saints.
SECTION 10: Majlis 9
Dalil al-Arifin: Majlis 9
THE DEGREES OF THE SPIRITUAL PATH (SULUK)
The discussion focused on the spiritual path (suluk). The Khwaja explained that some shaykhs have defined the path as having one hundred stations. The hundredth station is that of unveiling and miracles (kashf wa karamat). Whoever manifests themselves at this stage will be brought down from that rank. A seeker (salik) must leave their self and rank behind and complete all one hundred stations. Other shaykhs, including their own, state there are fifteen stations, with the fifteenth being that of unveiling and miracles. They have advised that a seeker should not stop there but must complete all fifteen stations. To manifest oneself before completing the path is not the way of the seekers.
THE UNIMPORTANCE OF SEEKING MIRACLES
People once gathered and asked Khwaja Junayd al-Baghdadi why he didn't ask God for anything, for if he did, God would surely grant it. He replied, "I do not want anything, but I do want one thing: what Moses sought but was not granted, and what Muhammad was granted without seeking." He explained that if one is worthy of something, God grants it without being asked. There is no need to ask.
THE NATURE OF DIVINE LOVE ('ISHQ)
The conversation then turned to divine love ('ishq). The Khwaja described the heart of a lover as a furnace of love; whatever enters it is instantly burned. No fire is hotter than the fire of love.
He narrated that when Bayazid Bastami reached the station of proximity, a voice from the unseen called out, "Ask for whatever you desire." Bayazid replied, "I desire You." The voice said, "As long as even an atom of your existence remains, this desire cannot be fulfilled." Bayazid then requested that God grant him the station of Oneness (fardaniyyat). A voice came, declaring that the hereafter had been bestowed upon him. Bayazid replied that the hereafter is a prison for friends and he did not want it. The voice then offered him paradise, hell, the throne, and the chair—everything within God's power. Bayazid again refused. The voice asked what his purpose was. He replied, "O Lord, You know what I want. I want You." The voice then said, "If we seek you, what will you do?" Bayazid swore by God's glory that if God sought him, he would stand before Hell on the Day of Judgment and let out such a sigh that the fire of Hell would turn cold. The voice then declared, "O Bayazid, you have attained your desire."
THE FIRE OF LOVE IN RABI'A AL-BASRI
One night, Rabi'a al-Basri was overcome by a state of intense spiritual longing and began to cry out, "The fire! The fire!" The people of Basra, hearing her cries, rushed with buckets of water to extinguish the flames. A great saint among them told them their actions were foolish, as Rabi'a's fire was not of this world to be put out by water. It was the fire of divine love that had taken root in her heart, and she lacked the strength to contain it.
THE DEFINITION OF A LOVER
A lover is one who is so annihilated in the attributes of the beloved that they are unaware of their own existence. If he is told that he has achieved perfection, he does not hear it. He should be so absorbed in the beloved's will that he has no will of his own.
THE TRIALS OF LOVE
He then narrated a story of a lover in the bazaar of Baghdad who was being flogged. With each strike of the whip, the lover would laugh. When asked why he was laughing, he replied, "I am so engrossed in witnessing the friend that I am unaware of the blows." Another story involved a man whose hands and feet were being cut off. When asked if he felt pain, he replied, "The pleasure of witnessing the friend is so great that I do not feel the pain of the punishment."
THE NATURE OF THE GNOSTIC ('ARIF') AND THE SEEKER (SALIK)
The discussion returned to the states of gnostics ('arifin). Bayazid Bastami once uttered, "Glory be to me! How great is my station!" A voice from the unseen corrected him, saying, "O Bayazid, the lover is one, and the beloved is another. Your claim is not appropriate. Divorce your self three times and then seek us in the path of fana (annihilation)." For a seeker to reach God, they must divorce the world, the hereafter, and their own self. Then, they may take a step on the path of the people of tariqah.
THE ANNIHILATION OF SELF
He told of a saint who, in a state of spiritual longing, said, "He wanted to see me, so I said, 'I do not want to see Him,' because wanting to see Him comes from the self, and as long as the self exists, He cannot be seen." Bayazid said, "For thirty years, I was with God, and God was with me. Now, I am the mirror of my own self. All that I was is no more. Now, God Himself is the mirror of His own essence. What I say, I am the mirror of; that is, God makes me speak. I do not say anything of my own accord."
THE JOURNEY TO GOD
Bayazid also said, "For a long time, I circumambulated the Kaaba, but now the Kaaba circumambulates me." He said that the people of this world are occupied with the world, the people of the hereafter with the hereafter, and the claimants are occupied with their claims. The truly pious are few, but they are ensnared in many trials. Many are engrossed in food and drink. But the group that stands before the King of Kings is drowned in the ocean of Oneness.
Concise Summary
This session delves into the advanced stages of the spiritual path (suluk), defining the all-consuming nature of divine love ('ishq) that leads to self-annihilation (fana). It uses the profound experiences and sayings of saints like Junayd al-Baghdadi and Bayazid Bastami to distinguish between mere claims and the true reality of the gnostic and the lover.
SECTION 11: Majlis 10
Dalil al-Arifin: Majlis 10
THE TRANSFORMATIVE POWER OF PIOUS COMPANY
The discussion began with the topic of companionship. The Khwaja stated that it is mentioned in a noble hadith that if a wicked person chooses the company of the righteous, there is hope that through the blessing of their company, they too will become righteous. Similarly, if a righteous person chooses the company of the wicked, they will become wicked. The result of any companionship will be according to its nature. Just as the righteous attained their status through the company of the righteous, so too can one become righteous by keeping their company.
THE STORY OF THE KING OF IRAQ AND UMAR FARUQ
To illustrate this, he narrated the story of the king of Iraq during the caliphate of Umar ibn al-Khattab. The king was captured and brought before Umar, who invited him to Islam, promising that his kingdom would be returned to him. The king refused. Umar warned him that if he did not accept Islam, he would be executed. The king asked for a night to consider. The next day, he still refused. When the executioner was called, the king asked for a drink of water. After being given water in various vessels, he finally took it in an earthen cup and asked Umar to swear that he would not be killed until he had drunk the water. Umar gave his word. The king immediately threw the water on the ground and said, "You have given me your word; now you cannot kill me." Umar, impressed by his cleverness, spared his life and instructed him to remain in the company of a noble companion. After a few days, the king accepted Islam. When Umar again offered him his kingdom, the king refused, stating that he no longer desired it. He asked only for a deserted village in Iraq where he could live out his days. Umar informed him that there were no deserted villages in the kingdom of Iraq, as a king's duty is to keep his kingdom prosperous. The king then declared that he now saw the truth in Islam and would not take back the kingdom.
THE NATURE OF THE GNOSTIC
The Khwaja heard from his master, Khwaja Usman Haruni, that the word dervish is applied to a person until they have completed the journey of one thousand stations. A gnostic is one who does not seek anything other than God. If a gnostic does not perform acts of worship, know that he eats from the provision of the unseen.
Khwaja Junayd al-Baghdadi was asked about the sign of a lover. He replied, "The sign of a lover is that when affliction comes from the side of God, he finds greater joy and pleasure in it." One who remains a friend of God, paradise yearns to meet him.
THE DIFFERENCE BETWEEN FEAR, HOPE, AND LOVE
There is no difference between a lover and a gnostic; every lover is obedient and submissive. It is recorded in the book Bahjat al-Asrar by his master, Maulana Sharafuddin, that Shaykh Shibli was asked why he was always fearful and weeping despite his great obedience and worship. He replied that two things made him fearful: one, that he might be rejected and told, "We do not want you," and two, whether he would depart from this world with his faith intact.
He was also asked about the sign of gnosis. He replied, "Constant silence and contemplation."
THE QUALITIES OF A SUFI AND AN 'ARIF'
The Khwaja said the three most precious things in the world are: first, the speech of a scholar who acts upon his knowledge; second, a person who is free from greed; and third, a gnostic who always describes the attributes of the friend.
He related an occasion when Dhul-Nun al-Misri was asked to define a Sufi and a gnostic. He replied that Sufis and gnostics are a people from whose hearts human nature has been removed, and they have been freed from the desires of the lower self. To "be characterized by the characteristics of God" means to adopt the qualities of the saints of God, not that one can adopt the qualities of God Himself. A Sufi is an enemy of the world and is attached to the Master.
THE LOVE OF THE FRIEND OF GOD
The Khwaja said that a group of God's lovers has been silenced by love. They do not know the existing things of the world and are always weeping in remembrance of the friend. A true lover is one who can exchange both worlds for a single glance from the beloved.
He told the story of David al-Ta'i, who stood in one spot for thirty years. A dervish asked him why, and he replied that it is contrary to the claim of love to take a step in a direction that is not the way of God. When God bestows the honor of His friendship upon a servant, He makes his heart the place of His love and grants him the rank of fardaniyyat (uniqueness). A lover becomes such that if you ask him where he has been and what he wants, he cannot answer these words. This is the station where the gnostic, in the presence of the friend's majesty, becomes annihilated. He no longer knows himself.
THE FOUR PILLARS OF LOVE
The conversation concluded with the four pillars of love:
Dhikr (Remembrance): To remember the beloved and find joy in that remembrance.
Ilm (Knowledge): To acquire knowledge of the beloved.
Haya (Modesty): To have modesty before the beloved.
Ta'zim (Reverence): To show reverence to the beloved.
A truthful lover is one who has separated himself from his mother, father, and brother, has become weary of all of them, and has attached himself to the one with whom God commanded him to be.
Concise Summary
This session emphasizes the profound impact of companionship, illustrating how righteous company can transform even a king, and further defines the qualities of a true gnostic ('arif'), the all-encompassing nature of divine love, and the core principles that guide a sincere seeker on the spiritual path.
SECTION 12: Majlis 11
Dalil al-Arifin: Majlis 11
THE SIGNS OF A GNOSTIC
The conversation was about the gnostics ('arifin). The Khwaja stated that the sign of a gnostic is that they are not attached to any created thing. He related that when Gabriel asked Abraham if he had any need, Abraham replied that he did from God, but not from Gabriel. The gnostic does not complain or make demands.
THE ESSENCE OF TRUST IN GOD (TAWAKKUL)
Trust in God (tawakkul) is established when a person cuts off their heart from three things: from creation, from their own actions, and from their lower self. When one is detached from these three, then their trust in God will be sound. A gnostic cannot be a gnostic until they remember death at times of comfort, choose the Master over creation, and are restless in their love for the friend. Shaykh Shihabuddin Suhrawardi said that there are no two things in the world more pleasant than the company of the poor (fuqara) and showing respect to the saints (awliya).
THE TWO ESSENTIAL PRACTICES ON THE PATH
The discussion shifted to repentance (tawbah). True repentance involves turning away from the ignorant and abandoning the company of the idle. The Prophet said the weakest of people is one who is capable of repentance but does not do so. Two things are indispensable on this path: the etiquette of servitude (adab al-'ubudiyyah) and reverence for the right of Lordship (ta'zim haqq al-rububiyyah). Shaykh Shibli was asked about the longing of love (shawq-e-muhabbat). He replied that it is born from love itself.
THE CLAIM OF LOVE AND ITS PROOF
When Adam committed his error, a voice came from the unseen commanding all things to strike him. Gold and silver, however, said they could not, as God had declared them to be His friends, and it is not right for a friend to strike a sinner. God replied that He would make them the measure of value and put the children of Adam in trial over them. The Khwaja stated that whoever makes a claim of love but does not practice loyalty has fallen from the state of love. The proof of love is loyalty, and its essence is witnessing.
THE SECRET OF CREATION
The purpose of creation is servitude, as indicated by the verse, "I did not create the jinn and mankind except to worship Me." God has hidden hundreds of thousands of secrets within all things. Among them are those who hear the speech of the friend without any intermediary. The heart of the lover says, "My heart narrates from my Lord," meaning it hears nothing but the Truth. The possessor of love is forgiven as soon as he dies.
THE STAGES OF ANNIHILATION IN GOD
He told the story of a dervish who saw a skull laughing in the wilderness. When he asked why it was laughing, the skull replied that this is what happens in the love of God. The heart of a gnostic should be such that it is annihilated from its own state and subsists in the witnessing of the friend.
Malik ibn Dinar was asked how one can attain the proximity of the Sustainer. He replied that it is attained through the health of servitude, meaning the witnessing of the friend. When all of one's desires are annihilated, and only the desires of the Truth remain, that is the station of steadfastness (istiqamah). It means that God keeps him as He wills. Whatever is from God, the gnostic has no concern with it because he has become nothing.
NATURE OF SPIRITUAL MADNESS (JUNUN)
Someone in the assembly asked who is majnun (spiritually mad). The Khwaja replied that majnun is one who becomes nothing in the first stage of love. In the second stage, he becomes such that if he were to be asked, "Who are you and what do you want?" he would not be able to answer. The heart of a dervish should be pure and empty of everything other than God. The beginning of the spiritual path involves weakness in acts of obedience. There are three types of worship: worship out of fear, worship out of hope, and worship out of love. The worship of lovers is such that they are always restless in the love of God. They find no peace in this world or the next; their only desire is to reach the station where the will of the friend is.
Concise Summary
This discourse defines the characteristics of a true gnostic ('arif'), emphasizing absolute trust in God (tawakkul), detachment from creation, and complete absorption in the divine presence. It explains that the ultimate goal of the spiritual path is the annihilation of the self in the reality of God, a state described through the words and experiences of great saints.
SECTION 13: Majlis 12
Dalil al-Arifin: Majlis 12
THE TRUE MEANING OF DEATH
The discussion turned to the Angel of Death. The Khwaja stated that the Angel of Death is of no consequence to the friends of God. The Prophet said that death is a bridge by which a friend crosses over to a friend. For this reason, one should remember death in a way that befits the love of the friend. It is written in the books of love that God has said, "O My servant, when you remember Me, I become your lover, and love for Me is born in your heart." A gnostic of God is like the sun, which shines upon the whole world, and all benefit from it.
THE APPOINTMENT OF THE SUCCESSOR
The Khwaja then announced, "We are here because our companion is here. In a few days, we will depart from this world." He looked at Shaykh Ali Sijzi, who was his scribe, and instructed him to write a decree (khilafat-nama) in the name of Shaykh Qutbuddin Bakhtiyar Kaki. He declared, "The spiritual successorship of Delhi has been granted to him; he is my successor." When the decree was written, it was presented to him. He then performed a great service for his master.
The Khwaja instructed the author, Qutbuddin, to come forward. He placed his own blessed turban on his head, gave him the staff of his master Khwaja Usman Haruni, and his own copy of the Quran and prayer mat. He then said, "This is a trust from the Prophet of God, which has reached us through the chain of our masters. I have fulfilled its right, and just as I and our masters have done, so too should you, so that on the Day of Judgment, I will not be ashamed before my masters." The author accepted the trust and performed two rak'ats of prayer in gratitude.
THE FOUR JEWELS OF THE SELF
The Khwaja then gave his final advice, saying that there are four jewels in the human self:
For a dervish: To appear wealthy (i.e., not to complain of poverty).
For the hungry: To appear satisfied.
For the sorrowful: To appear happy and joyful.
For the one with an enemy: To show friendship and kindness.
THE FINAL MOMENTS AND TESTAMENT
He said that the station of the people of love is such that if you ask them about the night prayer (tahajjud), they will say, "We have no night." If you ask about the Angel of Death, they will say, "I am a friend, I help those who are weary and helpless." As he was saying this, the author intended to ask for permission to leave. The Khwaja perceived his thought and told him to come forward. He went and placed his head at his feet. The Khwaja kissed his head and eyes and said, "I have entrusted you to God." He then lifted his own head towards the sky and lowered it again. He was gone.
The author departed for Delhi, where several friends joined him in a life of spiritual poverty. After forty days, a messenger arrived from Ajmer with the news that twenty days after his departure, the Khwaja had passed away.
THE AUTHOR'S VISION AFTER THE MASTER'S PASSING
The author was overcome with grief. That night, he fell asleep weeping and saw his master in a dream, walking majestically on the Divine Throne. He kissed his feet and asked about his state. The Khwaja replied, "God, through His grace and kindness, has forgiven me and given me a place of proximity among the beloveds and inhabitants of the Throne. I now reside there."
Concise Summary
In this final session, Khwaja Moinuddin Chishti imparts his last teachings, describing death as a bridge to the beloved, formally appoints Qutbuddin Bakhtiyar Kaki as his spiritual successor with the sacred relics of the Chishti order, and peacefully departs from the world, leaving his successor with a final vision of his exalted station in the divine presence.