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The biography of Hadrat Abdul Hasan Qarqani

Translated by
Mohammed Abdul Hafeez, B.Com.
Translator Muslim Saints and Mystics
(The Tadhkirah al-Awliya of Farid al-Din Attar)
& Hasth Bahist
Email: hafeezanwar@yahoo.com
Hyderabad, India.

Published by
MOHAMMED ABDUL HAFEEZ
First Published 1435/2014
All rights reserved. No part of this publication may be reproduced or stored in a retrieval system,
or transmitted in any form or by any means, electronic or otherwise, without written permission
from the publisher.

Contents
Introduction.......................04
1.Abu Baker Wasti........................................................24
2.Abu Ishaque Garzoni......47
5.Abul Hasan Qarqani........60

Introduction
In this book three episodes translation work from Urdu language to English are added from very
old book Tadhkirtal Auliya (Muslim Saints and Mystics) and which was written by Farid alDin Attar in Persian language.
In this book biography of Hadrat Abul Hasan Qarqani and two episodes from the above
book is added and in which there are some great achievements which are not yet known to the
public are published and which are mentioned in a very interesting style so for this reason the
readers will find great interest and attention in this matter .

From the above facts and details , if the readers will starts reading its first page of the book
and will not stop reading till they will reach this books last page as in this book some
interesting events and as well as other great miracles and endeavours of holy saints who passed
many centuries years ago are added in this book .
Even though this is small book but due to its importance it is so great due to the coverage of
many interesting events and positive information so it is like an ocean of knowledge and
information of holy saints who have passed away from the world upon doing their great
endeavours and many hard tasks for the preaching and propagation of Islam in the foreign
lands so this book is small one but it will present the ocean of knowledge and information for
the guidance of people towards the right path of Islam.
This book is edited and formatted as per the great book Muslim saints and Mystics in
English version (Tadhkirtal Auliya by Farid al Din Attar) which is very famous in the Western
world among the English knowing persons. So for this reason there will be some small
differences in it while comparing with the Urdu books and its literature. The aim of this book is
to present in the Western world where there is great search and demand of the books of Sufism
and biographies of holy saints who lived and spent their entire lives for the mission of the
preaching and propagation of Islamic religion in all corners of the world as per tradition and
practice of Allahs last prophet.
In the beginning of this book, authors brief biography and a picture of his mausoleum in
Nishapur is added for the readers information and reference.
To write about this great author is not only it is difficult and but very hard and difficult task as
he was not only a great pious personality of his time but he was also a great author of so many
books so in brief he was great writer of Islamic books of his time in Persia and who did many
great endeavors by writing Islamic books for the preaching and propagation of Islam in Persia
and around the Persian region and there was no such personality during his time.
This book is linked with the following book in which these three episodes were not possible to
add in it due to late receipt of from the editors as they could not finish the proof reading work of
these important three episodes of the book on time.
AD for book Muslim saints and Mystics by Farid al-Din Attar,
translated by Mohammed Abdul Hafeez and published by
A.S. NOORDEEN MALAYSIA
Dear All
Assalam Alaikum
For the benefits of the readers throughout the globe AD for my book Muslim Saints and
Mystics is added in this.

The book is already released on 15th December 2014 in Malaysia and its selling price is RM
35.00 per copy and which can be had directly from Malaysia from the below address.
Published by :
A.S. NOORDEEN
P.O.BOX 42-Gombak,
53800 Kuala Lumpur
Tel: 03-40236003 Fax 03-40213675
E-mail : asnoordeen@yahoo.com
Translated by
Mohammed Abdul Hafeez, B.Com.
Hyderabad-36, India
Email : hafeezanwar@yahoo.com

The biography of Farid al-din Attar

Attars Mausoleum in Nishapur, Iran

Ab Hamd bin Ab Bakr Ibrhm (1145-1146 - c. 1221; Persian:), better known by his pennames Fard ud-Dn (and Attr - "the perfumer"), was a Persian Muslim poet, theoretician of
Sufism, and hagiographer from Nshpr who had an abiding influence on Persian poetry and
Sufism.
Farid al-Din Attar, author of the book here presented in an abridged translation, is to be
accounted amongst the greatest poets of Persia; his dimensions as a literary genius increase with
the further investigation of his writings, which are still far from completely explored, though

welcome progress has been made of late in their publication. The existence of a number of
remarkable studies of Attar, listed in the Bibliography below, absolves the present writer from the
necessity of going into lengthy detail about the keenly disputed details of his life and works.
Here it will suffice to state that he appears to have died between A.D. 1220 and 1230 at an
advanced age, possibly at the hands of the Mongol invaders of Persia; the traditional account that
he was born in 1119 and murdered precisely in 1230 is now generally rejected.
Of the very numerous epics and idylls ascribed to Attar perhaps nine may be recognized as
authentic of these the most famous is the Manteq altair, that subtle and charming allegory of the
souls progress towards God, familiar, (though still not familiar enough) to English readers
through Edward Fitz Geralds summary Bird-Parliament.

Biography.
Information about Attar's life is rare. He is mentioned by only two of his contemporaries, `Awfi
and Tusi. However, all sources confirm that he was from Nishapur, a major city of medieval
Khorasan (now located in the northeast of Iran), and according to `Awfi, he was a poet of the
Seljuq period. It seems that he was not well known as a poet in his own lifetime, except at his
home town, and his greatness as a mystic, a poet, and a master of narrative was not discovered
until the 15th century.

`Attar's mausoleum in Nishapur, Iran


`Attar was probably the son of a prosperous chemist, receiving an excellent education in various
fields. While his works say little else about his life, they tell us that he practiced the profession of
pharmacy and personally attended to a very large number of customers. The people he helped in
the pharmacy used to confide their troubles in `Attar and this affected him deeply. Eventually, he
abandoned his pharmacy store and traveled widely - to Baghdad, Basra, Kufa, Mecca, Medina,
Damascus, Khwarizm, Turkistan, and India, meeting with Sufi Shaykhs - and returned promoting
Sufi ideas.
`Attar's initiation into Sufi practices is subject to much speculation and fabrication. Of all the
famous Sufi Sheikhs supposed to have been his teachers, only one - Majd ud-Din Baghdadi comes within the bounds of possibility. The only certainty in this regard is `Attar's own statement
that he once met him.
In any case it can be taken for granted that from childhood onward `Attar, encouraged by his
father, was interested in the Sufis and their sayings and way of life, and regarded their saints as
his spiritual guides.
`Attar reached an age of over 70 and died a violent death in the massacre which the Mongols
inflicted on Nishapur in April 1221. Today, his mausoleum is located in Nishapur. It was built by

Ali-Shir Nava'i in the 16th century. Like many aspects of his life, his death, too, is blended with
legends and speculation.
Teachings

A miniature painting made in the year 1472, is used to illustrate the six poems by Attar of
Nishapur.
The thought-world depicted in `Attar's works reflects the whole evolution of the Sufi
movement. The starting point is the idea that the body-bound soul's awaited release and return to
its source in the other world can be experienced during the present life in mystic union attainable
through inward purification. In explaining his thoughts, 'Attar uses material not only from
specifically Sufi sources but also from older ascetic legacies. Although his heroes are for the
most part Sufis and ascetics, he also introduces stories from historical chronicles, collections of
anecdotes, and all types of high-esteemed literature. His talent for perception of deeper meanings
behind outward appearances enables him to turn details of everyday life into illustrations of his
thoughts. The idiosyncrasy of `Attar's presentations invalidates his works as sources for study of
the historical persons whom he introduces. As sources on the hagiology and phenomenology of
Sufism, however, his works have immense value.
Judging from `Attar's writings, he viewed the ancient Aristotelian heritage with skepticism
and dislike. Interestingly, he did not want to uncover the secrets of nature. This is particularly
remarkable in the case of medicine, which fell within the scope of his profession. He obviously
had no motive for showing off his secular knowledge in the manner customary among court
panegyrists, whose type of poetry he despised and never practiced. Such knowledge is only
brought into his works in contexts where the theme of a story touches on a branch of natural
science.

In his famous book 'Muslim saints and mystics' (Tahdkirtal Auliya), Attar wrote 96 episodes
in Persian language and this great book's translation details in English language are as follows.
Translation details of the book Muslim Saints & Mystics.
Attar wrote 96 episodes in his book The Tahdkirtal Auliya in Persian language.
A.J. Arberry has translated 38 chapters in his book 'Muslim saints and Mystics' and his book
was published and available on the below website.
Muslim Saintsand Mystics
Episodes from the
Tadhkirat al-Auliya
(Memorial of the Saints)
by Farid al-Din Attar
Translated by A.J.Arberry
OMPHALOSKEPSIS
Ames,Iowa
And Mohammed Abdul Hafeez has translated 55 chapters in his book Muslim Saints and
Mystics and both translation works are well known and popular on many web sites. The details
of the above book is as follows.
AD for book Muslim saints and Mystics by Farid al-Din Attar,
translated by Mohammed Abdul Hafeez and published by
A.S. Noordeen Malaysia
Dear All
Assalam Alaikum
For the benefits of the readers throughout the globe AD for my book Muslim Saints and
Mystics is added in this.
The book is already released on 15th December 1913 in Malaysia and its selling price is RM
35.00 per copy and which can be had directly from Malaysia from the below address.
Published by :
A.S. NOORDEEN
P.O.BOX 42-Gombak,
53800 Kuala Lumpur
Tel: 03-40236003
Fax 03-40213675
E-mail : asnoordeen@yahoo.com

Attar wrote 96 Episodes in his book Tadhkerat al-Awliya, as follows.


1. Jafar al-Sadeq
2. Owais al-Qarani
3. al-Hasan al-Basri
4. Malek ibn Dinar
5. Mohammad ibn Wase
6. Habib al-Ajami
7. Abu Hazem al-Makki
8. Otba al-Gholam
9. Rabea al-Adawiya
10. al-Fozail ibn Iyaz
11. Ebrahim ibn Adham
12. Beshr al-Hafi
13. Dho l-Nun al-Mesri
14. Abu Yazid al-Bestami

15. Abd Allah ibn al-Mobarak


16. Sofyan al-Thauri
17. Shaqiq al-Balkhi
18. Abu Hanifa
19. al-Shafei
20. Ahmad ibn Hanbal
21. Dawud al-Tai
22. al-Mohasebi
23. Abu Solaiman al-Darai
24. Mohammad ibn Sammak
25. Aslam al-Tusi
26. Ahmad ibn Harb
27. Hatem al-Asamm
28. al-Tostari
29. Maruf al-Karkhi
30. Sari al-Saqati
31. Fath al-Mauseli
32. Ahmad ibn Abi l-Hawari
33. Ahmad ibn Khazruya
34. Abu Torab al-Nakhshabi
35. Yahya ibn Moadh al-Razi
36. Shah ibn Shoja al-Kermani
37. Yusof ibn al-Hosain al-Razi
38. Abu Hafs al-Haddad
39. Hamdun al-Qassar
40. Mansur ibn Ammar
41. al-Antaki
42. Abd Allah ibn Khobaiq
43. al-Jonaid
44. Amr ibn Othman al-Makki
45. Abu Said al-Kharraz
46. Abu I-Hosain al-Nuri
47. Abu Othman al-Hiri
48. Ibn al-Jalla
49. Rowaim
50. Ibn Ata

51. Ebrahim al-Raqqi


52. Yusof ibn Asbat
53. al-Nahrajuri
54.Somnun
55. al-Mortaesh
56. Mohammad ibn al-Fazl
57. al-Bushanji
58. al-Termedhi
59. Abu Bakr al-Warraq
60. Abd Allah ibn Monazel
61. Ali ibn Sahl al-Esfahani
62. Khair al-Nassaj
63. Abu Hamza al-Khorasani
64. Ahmad ibn Masruq
65. Abd Allah al-Maghrebi
66. Abu Ali al-Juzajani
67. Abu Bakr al-Kattani
68. Ibn Khafif
69. Abu Mohammad al-Jorairi
70. Al-Hallaj
71. Abu Baker wasti
72. Abu Omeru Naqil
73. Jafer Jildi
74. Abul Khair Qatah
75. Abu Abdallah Mohamed Bin Hussain
76. Abu Ishaque Garzoni
77. Abul hasan Qarqani.
78. al-Shebli
79. Abu Nasser Siraj
80. Abul Abbas Qasab
81. Ebrahim al-Khauwas
82. Memshad al-Dinawari
83. Abu Ishauqe Ibrahim Shebani
84. Abu Baker Sayedlani
85. Abu Hamza Mohammd Bin Ibrahim Baghdadi
86. Abu Ali Daqaq

87. Shaikh Abu Ali Saqfi


88.Abu Ali Ahmed Rudbari
89. Shaikh Abul Hasan Ali Jafri
90. Abu Osman al-Maghrabi
91. Shaikh Abul Abbas Nahwandi
92. Abu Omeru Ibrahim Zajaji
93. Sheikh Abul Hasan Saiq
94. Abul Qasim Nasarabadi
95. Abul Fadhel Hasan Sarqasi
96. Abul Abbas Alsayari
Thirty-Eight Episodes translated by A. J. Arberry.
An abridgement, translated by A. J. Arberry, of Attars only known prose work Tadhkerat alAwliya (Muslim Saints and Mystics) which he worked on throughout much of his life was
available publicly before his death. Arberrys translation is an abridgement, consisting of only
the following chapters.
3.
Hasan of Basra
4.
Malek Ibn Dinar
6.
Habib al-Ajami
9.
Rabea al-Adawiya
10.Al-Fozail Ibn Iyaz
11.Ebrahim Ibn Adham
12.Beshr Ibn al-Hareth
13.Dho l-Nun al-Mesri
14.Abu Yazid al-Bestami
15.Abd Allah Ibn al-Mobarak
16.Sofyan al-Thauri
17.Shaqiq of Balkh
21.Dawud al-Tai
22.al-Mohasebi
26.Ahmad Ibn Harb
27.Hatem al-Asamm
28.Sahl Ibn Abd Allah al-Tostari
29.Maruf al-Karkhi

30.Sari al-Saqati
33.Ahmad Ibn Khazruya
35.Yahya Ibn Moadh
36.Shah Ibn Shoja
37.Yusof Ibn al-Hosain
38.Abu Hafs al-Haddad
43.Abol-Qasem al-Jonaid
44.Amr Ibn Othman
45.Abu Said al-Kharraz
46.Abul-Hosain al-Nuri
47.Abu Othman al-Hiri
50.Ibn Ata
54.Somnun
58.al-Termedhi
62.Khairal-Nassaj
67.Abu Baker al-Katani
68.IbnKhafif
70.al-Hallaj
78.al-Shebli
81. Ebrahimal-Khauwas
All the above 38 episodes are available on the below web site.
http://www.scribd.com/doc/54219990/Muslim-Saints-and-Mystics

Tadhkerat al-Awliya is a biography of Muslim saints and mystics. In what is considered the
most compelling entry in this book, Attar relates the story of the execution of Hallaj, the mystic
who had uttered the words, I am the Truth in a state of ecstatic contemplation. Attar wrote 114
pieces, the same number of suras in the holy book of Quran. About 30 of his works survived.
Poetry
Attar speaks of his own poetry in various contexts including the epilogues of his long
narrative poems. He confirms the guess likely to be made by every reader that he possessed an
inexhaustible fund of thematic and verbal inspiration. He writes that when he composed his

poems, more ideas came into his mind than he could possibly use. He also states that the effort of
poetical composition threw him into a state of trance in which he could not sleep.
Works
The question whether all the works that have been ascribed to him are really from his pen, has
not been solved. This is due to two facts that have been observed in his works:
1.There are considerable differences of style among these works.
2.Some of them indicate a Sunnite, and others a Shia, allegiance of the author.
Classification of the various works by these two criteria yields virtually identical results. The
German orientalist Hellmut Ritter at first thought that the problem could be explained by a
spiritual evolution of the poet. He distinguished three phases of `Attar's creativity:
1.Works in which mysticism is in perfect balance with a finished, story-teller's art.
2.Works in which a pantheistic zeal gains the upper hand over literary interest.
3.Works in which the aging poet idolizes Imam Ali ibn Abu Talib while there is no trace of
ordered thoughts and descriptive skills.
Ritter surmised that the last phase, that of old age, was coincidental with a conversion to
Shi'ism. However, in 1941, the Persian scholar Nafisi was able to prove that the works of the
third phase in Ritter's classification were written by another `Attar who lived about two hundred
and fifty years later at Mashhad and was a native of Tun. Ritter accepted this finding in the main,
but doubted whether Nafisi was right in attributing the works of the second group also to this
`Attar of Tun. One of Ritter's arguments is that the principal figure in the second group is not Ali,
as in the third group, but Hallaj, and that there is nothing in the explicit content of the second
group to indicate a Shia allegiance of the author. Another is the important chronological point
that a manuscript of the Jawhar al-Dt, the chief work in the second group, bears the date 735
A.H. (= 1334-35 AD). While `Attar of Tun's authorship of the second group is untenable, Nafisi
was certainly right in concluding that the style difference (already observed by Ritter) between
the works in the first group and those in the second group is too great to be explained by a
spiritual evolution of the author. The authorship of the second group remains an unsolved
problem.
According to Edward G. Browne, Attar as well as Rumi and Sana'i were all Sunni Muslims and
their poetry abound with praise for the first two caliphs Abu Bakr and Umar ibn al-Khattb.[11]
According to Annemarie Schimmel, the tendency among Shia authors to include leading
mystical poets such as Rumi and Attar among their own ranks, became stronger after the
introduction of Twelver Shia as the state religion in the Safavid Empire in 1501.
In the introductions of Mokhtr-Nma and Khosrow-Nma , `Attar lists the titles of further
products of his pen:

"Manteq at-Tayr" ("The Conference of the Birds")


Dvn
Asrr-Nma
Maqmt-e Toyr (Manteq at -Tayr )
Mos bat-Nma
Elh-Nma
Jawher-Nma
arh al-Qalb
He also states, in the introduction of the Mokhtr-Nma, that he destroyed the Jawher-Nma'
and the arh al-Qalb with his own hand.
Although the contemporary sources confirm only `Attar's authorship of the Dvn and the
Manteq al-Tayr, there are no grounds for doubting the authenticity of the Mokhtr-Nma and
Khosrow-Nma and their prefaces. One work is missing from these lists, namely the Tadhkerat
al-Awlya, which was probably omitted because it is a prose work; its attribution to `Attar is
scarcely open to question. In its introduction `Attar mentions three other works of his, including
one entitled arh al-Qalb, presumably the same that he destroyed. The nature of the other two,
entitled Kaf al-Asrr and Ma'refat al-Nafs, remains unknown.
Manteq at -Tayr (The Conference of the Birds)

Led by the hoopoe, the birds of the world set forth in search of their king, Simurgh. Their quest
takes them through seven valleys in the first of which a hundred difficulties assail them. They
undergo many trials as they try to free themselves of what is precious to them and change their
state. Once successful and filled with longing, they ask for wine to dull the effects of dogma,
belief, and unbelief on their lives. In the second valley, the birds give up reason for love and,
with a thousand hearts to sacrifice, continue their quest for discovering the Simurgh. The third
valley confounds the birds, especially when they discover that their worldly knowledge has
become completely useless and their understanding has become ambivalent. There are different
ways of crossing this Valley, and all birds do not fly alike. Understanding can be arrived at
variously some have found the Mihrab, others the idol.
The fourth valley is introduced as the valley of detachment, i.e., detachment from desire to
possess and the wish to discover. The birds begin to feel that they have become part of a universe
that is detached from their physical recognizable reality. In their new world, the planets are as
minute as sparks of dust and elephants are not distinguishable from ants. It is not until they enter
the fifth valley that they realize that unity and multiplicity are the same. And as they have
become entities in a vacuum with no sense of eternity. More importantly, they realize that God is
beyond unity, multiplicity, and eternity. Stepping into the sixth valley, the birds become
astonished at the beauty of the Beloved. Experiencing extreme sadness and dejection, they feel
that they know nothing, understand nothing. They are not even aware of themselves. Only thirty
birds reach the abode of the Simurgh. But there is no Simurgh anywhere to see. Simurgh's
chamberlain keeps them waiting for Simurgh long enough for the birds to figure out that they
themselves are the si (thirty) murgh (bird). The seventh valley is the valley of deprivation,
forgetfulness, dumbness, deafness, and death. The present and future lives of the thirty successful
birds become shadows chased by the celestial Sun. And themselves, lost in the Sea of His
existence, are the Simurgh.
`Attar's Seven Valleys of Love in the Manteq al-Tayr
The Valley of Quest
The Valley of Love
The Valley of Understanding
The Valley of Independence and Detachment
The Valley of Unity
The Valley of Astonishment and Bewilderment
The Valley of Deprivation and Death
Tadhkerat al-Awla.
Attar's only known prose work which he worked on throughout much of his life and which was
available publicly before his death, is a biography of Muslim saints and mystics. In what is

considered the most compelling entry in this book, `Attar relates the story of the execution of
Hallaj, the mystic who had uttered the words "I am the Truth" in a state of ecstatic
contemplation.
Ilahi-Nama
The Ilahi-Nama (Persian) is another famous poetic work of Attar consisting of 6500 verses. In
terms of form and content, it has some similarities with Bird Parliament. The story is about a
king who is confronted with the materialistic and worldly demands of his six sons. The King
tries to show the temporary and senseless desires of his six son by retelling them a large number
of spiritual stories. The first son asks for the daughter of the king of fairies (Pariyan).
Mokhtar Nama
Mokhtar-Nama (Persian), a wide-ranging collection of quatrains (2088 in number). In the
Mokhtar-nama, a coherent group of mystical and religious subjects is outlined (search for union,
sense of uniqueness, distancing from the world, annihilation, amazement, pain, awareness of
death, etc.), and an equally rich group of themes typical of lyrical poetry of erotic inspiration
adopted by mystical literature (the torment of love, impossible union, beauty of the loved one,
stereotypes of the love story as weakness, crying, separation)[
Divan

A miniature painting by Bihzad illustrating the funeral of the elderly Attar of Nishapur after he
was held captive and killed by a Mongol invader.

The Divan (Persian: of Attar consists almost entirely of poems in the Ghazal ("lyric") form, as
he collected his Ruba'i ("quatrains") in a separate work called the Mokhtar-nama. There are also
some Qasida ("Odes"), but they amount to less than one-seventh of the Divan. His Qasidas
expound upon mystical and ethical themes and moral precepts. They are sometimes modeled
after Sanai. The Ghazals often seem from their outward vocabulary just to be love and wine
songs with a predilection for libertine imagery, but generally imply spiritual experiences in the
familiar symbolic language of classical Islamic Sufism. Attar's lyrics express the same ideas that
are elaborated in his epics. His lyric poetry does not significantly differ from that of his narrative
poetry, and the same may be said of the rhetoric and imagery.
Legacy
Influence on Rumi
Attar is one of the most famous mystic poets of Iran. His works were the inspiration of Rumi
and many other mystic poets. `Attar, along with Sanai were two of the greatest influences on
Rumi in his Sufi views. Rumi has mentioned both of them with the highest esteem several times
in his poetry. Rumi praises `Attar as follows:
Attar has roamed through the seven cities of love while we have barely turned down the first
street.
As a pharmacist
Attar was a pen-name which he took for his occupation. `Attar means herbalist, druggist,
perfumist or alchemist, and during his lifetime in Persia, much of medicine and drugs were based
on herbs. Therefore, by profession he was similar to a modern-day town doctor and pharmacist.
In popular culture.
Several musical artists have albums or songs which share the name of his most famous work,
Conference of the Birds, as well as the themes of enlightenment contained therein. Notably, jazz
bassist David Holland's album, which was written as a metaphor for his own enlightenment, and
Om's Conference of the Birds, which deals with extremely esoteric themes often connected with
metaphors of flight, inward vision, destruction of self, and oneness with the cosmos.

71.
Abu Baker Wasti

He was ahead from all other mashqain (learned persons) of his time due to his excellence in the
following things.1.Touhid ( Unity of God)2.Tajrid (Solitude). In haqiqat (truth) and marifat
(knowledge of Allah) there was no such person during his time. Because of his influence on the
flexible and inflexible affairs, he is known as a Qutub or cardinal pole (highest cadre in spiritual
pivot) of the world. He was the chairperson (head) for the vilayat (Sainthood , which is a status
of closeness which Allah will bless some of His beloved servants through His Grace) and
wahdaniat (the belief in the unity of God). He was famous among the followers of Junaid of
Baghdad.
It is said that his native place is Fargana but he was settled down in the city of Wasit. Due to
his humility he was very popular among the people of that city. He did a lot of endeavors and
mystic exercises for which he got the attention of Allah. And in the court of Allah nobody could
not get such a great position of approval from there . So for this reason his sayings about
touhid (unity of God) did not understand for anybody and the sayings were kept restricted with
his personality. Also his worship style and his sayings which were very tough and difficult for the
understanding of the general persons and for this reason the persons were unable to understand
and follow them.
He was expelled from 70 cities. Whenever he will use to enter into any city and so on
from there he will use to be expelled from that city but at last he was settled down in the
Maru city and till his life he was there and the persons of this place understood his sayings and
they got great benefits and help from them. He told his disciples that upon attaining the age of
youth he never ate the food provisions in the daytime and also he never took a rest in the nights.
He said once he went to the garden for some work and he saw one small bird which was flying
over his head so he caught that bird by his hand. So upon this one other small bird came over his
head and began crying. So he thought there was a relation between them either first one is his
son or his wife.
Due to his kindness and mercy he freed the bird . Upon this event he became seriously ill for
a period of one year. One night he saw the prophet in his dream and he told him that due to
illness and weakness he has performed the prayers by sitting since one year so he asked his
help and he requested him to pray in this matter. The prophet told him that his illness and the
bad condition were due to the complaints of the small bird in the court of Allah. So his excuse in
this matter with him is useless and no result at all.
Once during that illness he was sitting with the help of the pillow and saw a big snake came
over there by holding one small kitten in his mouth so he hit the snake with a wooden stick and
the kitten was freed from the mouth of the snake and then a cat suddenly came over there and
took the kitten by holding in her mouth and went away with her.

He was recovered from the illness immediately upon the departure of the cat by the grace of
Allah and he can able to perform the prayers in the standing position. On that night he saw the
prophet in the dream and he told him that now he is fit and well then the prophet told him that it
was due to the gratitude of the cat in the court of Allah and so for this reason he was recovering
from his illness.
One day he was present in his house along with his disciples and there were sun rays which
were coming from a hole in the house and in that sun rays there were many thousand particles
were seen in the condition of vibration. He then asked the disciples were there any problems
with them due to vibrating of these particles ? And the disciples replied him that there were no
problems with them due to vibration of these particles . He said this is a sign of Unitarian and
that If they will see the shaking of two worlds then there should be no effect on them and
they do not have fear in the their hearts.
He said There will be more carelessness with those persons who will remember Allah than
the persons who will not remember Allah. Because if the persons of haq (truth) will reduce the
remembrance of Allah and this is a great matter of carelessness than the persons who will
forget the haq (truth). Because they do not have the feeling that they are in the presence of haq
(truth). But the persons of zikar (who remember of Allah ) of haq (truth ) and if they think that
they are not in the condition of presence of Allah is also a matter of more negligence and
carelessness. Because the death of students of haqiqat (truth) lies in their false thinking and
when these thoughts will be increased then the work of religion will be reduced and there will be
increase of work in the world will be there. And the reality of thoughts will depend upon the
courage of the wisdom and the search of the wisdom will depend upon the courage .
He said If the person is present or absent but the reality of zikar ( to remember Allah) is that
he should be absent from his existence but he should present in the court of haq (truth ). Its
meaning is that if he is not in the condition of zikar ( to remember Allah ) but he should be in the
condition of observation of Allah in his court. If one is present with his personality but if he will
be absent with haq (truth) then that condition of zikir ( remembrance of Allah ) and the value of
his zikar (remembrance of Allah) is useless and meaningless and no value at all in this matter.
This condition can be termed as carelessness and negligence for the above reasons.
One day he saw a mad person in the hospital who was making much noise and troubles there.
Then he told him that why did he is making loud noises and troubles there despite of the heavy
chains on his foot and why he did not keep quiet in the hospital. That person told him that there
are chains on his foot and not on his heart.
One day he was passing from the graveyard of the Jews and he said that this community is
gaire makalf (entrusted no duty or irresponsible) and they are disabled. So for the reason the
persons caught him and took before the Qazi (judge) and the Qazi (judge ) was very angry with

him in this matter. But he told him that it is told by Allah that this community is gaire maklaf
(entrusted no duty or irresponsible ) and disabled then it is sure that these people are gaire
muklaf (entrusted no duty or irresponsible).
Once his disciple took a bath in a hurry and went to the mosque for the Friday prayer in haste
and hurry and for this reason he was fallen on the way and his face was badly injured and there
were scratches and for this reason he went back to his house and took the bath again. So he told
him that he should be happy with his trouble because this trouble was sent upon him by Allah
so that He (Allah) should happy with him. If He will not do such act with him then he should
think that there is no attention of Allah towards him.
Once he went to Neshapur and asked the disciples of Abu Osman what did your teacher taught
them.? Then they told him that he taught them about disobedience and to look at the sins. So he
told them these teachings are matters of pride because these teachings will keep them away
from the observation of Allah and will also keep them away their interest in the knowledge of
Allah.
When Abu Saeed Abul Khair used to decide to visit him at Maru and then he used to tell his
disciples to collect the clods for toilets so the servants asked him are clods of the toilets are
not available there ? Or is there any matter of secret in it.? He told them that in that place
Sheikh Abu Baker was living there and who was great unitarian of his time and for this reason
the earth of Maru city is alive . So to use the living earth for istanja (cleaning after a natural
evacuation) and make it un-clean is not good and also not a right thing . His golden sayings are
as follows.
He told on the way of haq (truth ) there are no existence of creations and also there is no haq
(truth)
on
the
way
of
creations. He told one who will turn towards himself so he will be away from the
religion or if he did his opposite things which are mentioned above then in that case he will be
deserved for his loss and un-luckiness.
He told the Shariat (Islamic law) is as per Touhid ( unity of God ) and laws of Touhid (unity of
God ) are passed through greater knowledge of the prophet. He told the law of Touhid (unity of
God ) is like a great sea and the ways of Shariah law (Islamic law) are full of the following
things.
1.Sama ( hearing).
2.Basar ( seeing).
3.Shinaqt (identification).

And all the above things will point out the direction where there is Shirk (polytheism). But
Wahdaniyat (the belief in the unity of God) which is away and is free from Shrik ( polytheism)
and this is called Eman (faith ). The Eman ( faith) which relates directly with Allah then this
thing is very great and its value is too much and as a matter of fact the likeness of Shrik
(polytheism ) is rejected .
He told the following things are drown into the sea of creations. The guidance and sources to
reach them are available through the prophets for the following things.
1. Marifat ( The knowledge of God).
2. Elim (Knowledge ).
3. Creatures.
For these reasons they will pass from the river of the creations and the human nature
and drown into the sea of Wahidaniat ( the belief in the unity of God ) and died there.
The example of the law of Tauhid (unity of God ) is just like the sun and the sun gives
light
to
the
world
by
un-covering
its
veil
and the example of the light of the lamp
which takes the world towards world of annihilation and as a matter of fact the
existence of lamp is there but the value of its existence is nothing and no value at all. So
there is no connection of light of a lamp with the light of the sun. And in the same way
the law of Tauhid (unity of God) and innermost language will not accept engrossment .
When the person will able to control his heart then his tongue will become dumb and at
that situation the body and heart will be reached in the condition of engrossment. And in
that condition whatever is spoken by the persons tongue will be from the Allah. But
things are not according to the personality but as per the attributes because if there will be
changes in the attributes but there will no changes in the personalities. In the same way
the sun will heat up the water and change its attribute (quality ) but it will not change its
composition and nature.
He told Allah told about his enemies in holy Quran which is as follows. They are
living in their personality but actually they are dead according to their attributes . And
its other meaning will be that the enemies are living in this world but according to the
requirements of another world they are dead ones.
For Momins (Muslims ) Allah told against the above and the details of which are
mentioned as follows. They are living with their Lord (Allah). So the man should think
himself with devotion that he is as a madum ( dead ) on the way of Allah. As the some

group of Sufi persons will be alive even though they are madum (dead) and others who
are alive but they are actually madum (dead).
From this it is proved clearly that one who make himself alive then he can live
forever. Because the death of the body cannot be termed as nothingness. But nonexistence of the body is called death. Because where there is existence then the soul
will become na-muharam (un-intimate) and so there is no need to mention of the bodies.
He said there is no power with anybody to identify the existence of the unity of God nor
nobody has courage to put his step in the desert of existence of the unity of the God.
As per the sayings of the learned persons that to prove Tauhid ( unity of God) is also a
matter of problem and also it is same like to witness the shirk ( polytheism). But one
who likes at his own existence than the existence of Allah then he will become a man
who will sign of his own kufar (infidelity ). The person who looks at his own
existence and for that existence he will become kafir (infidel ).
One who will look at his personality and ignore the personality of (Allah) then his
identification will become un-known. Those who will look at themselves then they will
not able to see Him (Allah) and those who look at Him (Allah ) then they will not able
to see in themselves. Those who will sacrifice their lives for Him ( Allah ) and due to
their devotion and great level of love then they will be rewarded the status and positions
of respect and great honour.
So Allah granted them khilafat ( viceroy) from his court so that they could become
His viceroy in the world and so for such viceroy the following things will not be remain
with him.
1. Writings.
2. Isharat ( Sayings).
3. Tongue.
4. Heart.
5. Alphabets.
6. Sentences.
7. Faces
8. Understanding.
If he works with the use of Isharat (sayings ) then it will become shirk
(infidelity). If somebody will say that he will recognize Him then he's saying will
become wrong and misleading . If somebody will says that he identified Him
then it will be called a matter of the stupids and falseness. If somebody will says

that he did not recognize Him and in that case that man will be called a reprobate
because of the following human characteristics.
1. Talking.
2. Hearing.
3. Writings.
4. Isharats ( Sayings).
5. Faces
6. Looking.
And the identification of Tauhid ( unity of God ) is free and away from
the human nature. As per the requirement of Waha Dahu La Shrike Lahu (
The One only without any associate) the divinity does the same act with
the human nature which the staff of the prophet Mosa (peace be upon him
) did to the magicians of the Pharaoh. He told that the light of Allah kept
all things in His control and care and it is said that not to come to the
desert of existence otherwise the fire of modesty will finish all of them.
Allah says He himself is providing the food provisions to all of you.
He told the secrets of learned persons are garden of Touhid (unity of
God) but they are not exact Tauhid (unity of God ). Where there is
greatness and magnificence of Allah is there and at that place the existence
and non-existence of creations is same and no difference at all. Where
there is existence of Tauhid ( unity of God) is there and at that place men
should not able to refuse it . If so it will be called the refusal of the divine
power .
And if the mens declaration is affirmed in this matter and if so there
will be problem for Tauhid (unity of God ). From this it is clear that man
is not having ability of negative or positive in this matter . He told on
the earth and sky there is a language of Tasbih (glorification of God ) and
Tahilil (declaration of God of unity by pronouncing La Ilha Illallah (there
is no God except Allah ) and there is no existence of heart is there.
Because the heart was not given to anyone except the prophet Adam
(peace be upon him) and his sons. And the heart is such thing which will
provide the ways of following things for the human beings and so it will
become human guide.
1. Shehwat (Lust ).
2. Nemat ( Grace).

3. Necessity.
4. Options.
So it is required the language of the heart than the language of the
tongue which will attract His attention. He told such person is called man
with the courage in whose heart and soul there will be a presence of the
love of Allah is there. Not comparing against this and not to blame the
Satan and it is good to control ones soul and to undergo hardships in
this matter.
As the Satan says Oh : man my face was made mirror and presented
before you and your face was made mirror and presented before me .
When I see you then I will weep myself and when you see me then
you will smile . So it is good to learn Mysticism from Satan who never
prostrates other than Allah nor he accepted the censure of the world and
followed their way. Due to this reason we should know that he was the
real courageous person.
So you should think that if both of the worlds will bring censure upon
you then what will be your condition in that situation .? So in this way we
should pass slowly with care and utmost attention in this matter. If you are
sure that the censure of the world is no meaning for you then taste the
wine of wahidanat ( the belief in the unity of God ). He said if you look
the lowest thing in the world with your approval then understand carefully
that you were going against the deed so you violated the deed of day of
creation.
If you did any small disobedience and negligence then your friendship
and Velayat ( Sainthood ) is not perfect with Allah. He told one should
never demand such thing which will demand it for you for example the
heaven and try to escape from such things which itself want to ignore
you for example the hell. So demand such thing from Allah and if such
thing is available to you then all things will be there for you within your
reach and under your control . He told one part of your body should be
getting lost and get mixed with your other part in such a way that there
should be no doubt of two things on the way of Allah. Because it will be
called shirk (infidelity). It means that your tongue should not know what
your eye saw and also the eye should not know what the tongue told. Its
meaning is that all parts of your body should get lost and get engaged in
the observation of Allah. One who will put their steps in the desert of the

truth and it is must for them that all veils will be away from them and
they should feel their existence and its difference from other things.
He told the right person is one whose sayings should be according to
the holy prophets teaching and there should be no harm to anybody by
his sayings and his opposite and favourable persons should feel peace and
comfort with his sayings. Its meaning is that his sayings should be in the
light of the commandments of Allah.
The knowledge about Allah and which is spoken of the mans soul
and in which there will be look of pride is there and those who will hear
such knowledge then the stream of life which flows from their chests
will be dried up for this reason and in that stream there will be no lack of
wisdom is available there .
And such man who leave his house and who also know the way of his
return back to his house and so this matter is not correct as per the rules
and requirement of the Mystic Way. Because the pious person will walk
by the light of heart and the general persons will walk due to their
blindness with the help of the staffs and they do not have feeling that
what they are saying and also do not know the source of talking is
coming to them so their sayings are not correct as per the rules of
Mysticism.
He told a robe of honor of Shrik (polytheism ) was sent like juice
mixed with poison and somebody was given a miracle and to somebody
intelligence and to some person wisdom and to some person was given
identification. But those who leave the real goal and like the reward of
robe of honour so in such case they will be away from the real goal
because all these stages are belong to Shariat ( Islamic law). Those who
follow the following things then they will get the way of Mysticism really.
1.
2.
3.
4.
5.
6.
7.
8.

Zuhad (Asecticism).
Wara (Piousness).
Tawakal (Faith).
Taslim ( Acceptance).
Tafwiz ( Delegation of powers).
Reza (Willingness ).
Iqlas (Sincerity ).
Yaqin (Belief).

Those who travel on the conveyance of their souls and so they


do not have the following things.
1. Zuhad ( Asecticism).
2. Waru ( Piousness).
3. Tawakal ( Faith ).
4. Taslim ( Accept).
He told despite all creations which are drown into the
servitude but they could not reach into its depth and no
person was covered the sea of servitude. When you will
know this then you will be able to know the rules of
slavery. Because the way of Haqiat (truth) is hidden in the
death. So unless the death will not guide the person then he
will not find the way.
But the way of the persons of Sharah ( Islamic law ) is
hidden in the recognition and as per this one who will
declare opposition of his personality then he will become
un-believer in this matter.
But on the way of Haqiqat (truth) there is no existence of
recognition and one who will declare his recognition
then he will face disgrace and punishment. He told the eye
of the manifest will not see except manifest and the eye
of attribute will observe only attribute. But in Zikar Haq
(remembrance of truth ) the observation of personality will
be there . For which there is necessary that there must be a
river in your heart and from that river a crocodile must
appear there and eat away the attribute and the shape
which is present in the world. So it's clear that the wealth of
felicity is hidden in the death only.
And the existence of Sahaqawat (wretchedness) is like a
curse on the way of another world. He told the persons
who think the thing as the existence and which is actually
is not the existence but really it is the other world. And
what they think about the another world is really not
being another world because the annihilation is really is
an existence.

And the situation of engrossment shows its recognition


and both of its ends have no limits and boundaries at all. He
told the disciple in its beginning stage will be in the
condition of power but in its last stage he will become
discretion and his knowledge will observe his mistakes and
ignorance . And then his personality will look at his
annihilation and his discretion will see his nondiscretionary . He says that he could not explain further the
above sayings because these sayings are very difficult to
explain its meaning clearly and precisely .
He said if you want to know about endeavors then you
could not able to know about it. Its example will be similar
that by cleaning the urine some will say that it will
become clean. Because by cleaning it then its filth won't
be there but it will not be called as pure and clean.
He told the things which are in existence by any names
in the universe are nothing but small particles in the natural
work .He told actually we came from the day of creation
and eternity and there is no doubt that creation and
eternity are signs of natures work. He told upon the
revelation of Haq (truth ) there will be diminished of the
wisdom and when the Haq (truth ) will be closer to the
person than the wisdom will be running away from there.
Because the wisdom is incapable and from it the
knowledge of anything will be also incapable . He told the
best form of worship is that to be absent from his
schedule . He told the following four things are attributes of
the heart.
1.
2.
3.
4.

Zuhud (Asectism).
Saber ( Patiency).
Tawakal ( Faith).
Reza ( Willingness).

But the attributes of the heart will not be the


attributes of the soul. At the heart of Isharat

(sayings ) will no more be there so the above four


things will not match with it. He told instead of
taking care of the following four things it is better to
take care of the day of creation and eternity .
1. Sincerity
2. Safa ( Cleanliness)
3. Truth
4. Haya ( Modesty)
He told one who will understand
Wahidaniat (the belief in the unity of God )
then he will reach towards his goal. He told
the sins if these are either small or big will
finish the favour and grace .
He told Allah will prefer to see his slaves
in the condition of poverty and disgrace
instead of following things.
1. Pride
2. Knowledge
3. Respect
He told one who will see other
than Wahidaniat (the belief in the
unity of God ) then he will be in loss
and he will be away from the goal.
He told one who will finish himself
on the way of Haq (truth ) then from
his tongue will declare Ahud ( One)
in the un-controlling condition then
he will eligible to say Ahed ( One)
to the Haq (truth ).
He told the persons of truth done
great jobs to explain the secrets and
realities truthfully but they could not
able to explain the realities of Haq
(truth ) in the right way and in the
proper manner.

He said the worst creation in the


world is one who will fight against
his fate. Its meaning is that if
somebody who will want something
against the fate of the day of
creation and for this reason which
will be not possible because it is
against of the fate. He said there are
four kinds of men which are as
follows.
1. Who recognized and
demanded.
2. Who demanded but
not got it.
3. Who find it but not
benefitted from it.
4. Who recognized but
not demanded it.
He told one who will
follow faithfulness then he
will not take care of the
changes in the world. He said
there are two kinds of
Marafat ( Knowledge of
Allah ) which are as follows.
1. Marafat
Khusisi
(
Special
knowledge
of Allah ).
2. Marafat Isbat
(Recognition
of
knowledge ).

The Marafat Khusisi (


Special knowledge of
Allah ) is common in
the following things.
1. Isma
and
Safat
( Na
mes
and
attrib
utes
of
Allah
).
2. Dalai
l
( proo
f) and
signs.
3. Proof
s and
veils.
He told
Marafat Isbath
(names
and
attributes of
Allah ) is such
that and for
this reason to
find its way
and
its
direction
is
very difficult
and
tough.

And
its
symbol is that
it will finish
the
knowledge of
the man.
He told to
try to collect
all
dangers
together and it
is better to
deal
one
danger.
He
told
the
observation of
all
things
which
are
available
should be seen
from one sight
only. Because
all
people
who will see
such things
have one sight
with
them
which is as per
the sayings of
Allah that to
give birth and
to rebirth after
the death of all
of us is very
easy thing for
Him like to
give birth and

killing of one
person.
He told the
soul will not
come out of
the
world
(existence ) of
veil and if
such
thing
will
be
possible then
the heart will
also
go
outside. But
the meaning of
this
saying
will not be
understood by
all
the
persons.
He
told for every
person
its
great veil is
its existence .
He told upon
the revelation
of Haq (truth )
on the heart
the fear and
hope will not
be there .
The general
persons will
not
identify
the attributes
of servitude .

But the special


persons upon
knowing
attributes of
the
Providence
and they will
engage
themselves for
the
observation of
Allah and they
will not look
at the other
things except
Allah. As the
divine secrets
of
general
persons
are
weak so they
will be away
from
the
source of Haq
( truth) and
for this reason
they could not
even able to
bear
the
attributes of
Allah.
He
said if there
will
be
a
manifestation
of
the
Providence on
the heart then

it will finish
all sources of
the world. He
told
the
following
things are like
electricity and
its meaning is
that all these
things are very
important and
most
powerful.
1. A
b
e
d
(
D
a
y
of
c
re
at
io
n
)
2. A
m
al
(
D
ee

ds
)
3. A
w
q
at
(S
c
h
e
d
ul
e)
4. D
a
h
ur
(ti
m
e)
As
per the
saying
of the
holy
prophe
t that
he got
one
appoint
ed
time
by
Allah
in
which

there
will be
no
entranc
e there
for the
other
person
than
Him
( Allah
). He
told in
the
relatio
ns the
best
thing is
that in
which
the
person
should
remain
person
and
search
for the
relatio
n
of
servitu
de. He
said
even
the
greates

t
creatio
n will
be
finishe
d and
becom
e
nothin
g upon
reachin
g in the
court
of
Allah.
He told
nobody
should
not
wage
war
with
the
nature.
He
told
one
who
will do
worshi
p for
the
desire
of the
heaven
and

think
himself
doing
the
work
of
Allah
but
actuall
y
he
will
not
belong
to the
person
s who
works
of the
Allah.
Actuall
y they
did the
work
of their
souls .
He told
those
who
will
remem
ber
Allah
then
they
will
live

far
away
from
Him
(Allah)
.
As
per the
sayings
of
Allah
that
one
who
recogni
ze Him
then he
will
becom
e
dumb.
He told
the
meanin
g
of
respect
of
Allah
is that
to look
at Him
(Allah)
only
by
leaving
all the
sources

and its
meanin
g is to
leave
both of
the
worlds.
He
told
the
color
of the
body
of
every
person
is
a
dark
one
and its
light is
its
heart.
One
who
will
not
follow
his
heart
then he
will
wonder
in the
darkne
ss. He

said he
is not
happy
with
such a
God
who is
happy
with
his
worshi
p and
who is
not unhappy
with
his
disobedie
nce
becaus
e the
friend
will
remain
friend
from
the
day of
creatio
n and
enemy
will
remain
enemy
from

the
day of
creatio
n.
He
told
such
person
s will
be
called
indiffer
ent
from
all
other
things
if he
will
think
that he
and all
other
things
are
belong
s
to
the
propert
y
of
Allah.
He
said
the
existen
ce of

hearts
depend
s upon
the
person
ality of
Allah.
So it is
good
that
one
should
annihil
ate in
the
person
ality of
Allah.
He
told
upon
the
mistak
es of
the
soul
and it
is shirk
(polyth
eism )
to
scold
the
soul .
He
said if

there
will be
any
fault
in the
soul
then it
will
not
get the
status
of
observ
ation
of
Allah
and for
this
reason
the
love of
Allah
will
not be
correct
.
Becaus
e for
the
true
love
one
should
get
engage

d
in
the
observ
ation
in such
a way
that he
should
forget
each
and
every
thing
and get
lost in
the
love of
Allah.
He told
in all
attribut
es of
Allah
there is
mercy
but in
His
love
there is
no
mercy
at all
and in
the
love of
Allah

the
compe
nsation
of
mercy
is
death
and
upon
the
killing
in the
love
there
will be
a
deman
d
of
ransom
from
the
slain.
He
told to
keep
away
from
the
action
and
peace
is
called
servitu
de.
And

one
who
will
keep
away
from
these
two
attribut
es then
he will
be
known
the
truth of
servitu
de . He
told
the
accepte
d
repenta
nce is
that
with
which
the
person
should
ask for
the
forgive
ness of
Allah
before
doing

his
sin.
He told
one
who
will
get
hope
and
fear
will
not
commi
t
rudene
ss and
manner
-less
acts .
He
told
the
true
repenta
nce is
that in
which
there
will be
no
effect
of sins
on the
manife
st and
innerm

ost of
the
repente
d
person.
One
who
will
get
true
repenta
nce
then he
will
have
no fear
of
anythin
g. He
told
ascetic
person
who
will
show
proud
toward
s the
world
for the
sake of
his
ascetici
sm so
he is
the

only
claima
nt of
ascetici
sm
and if
in his
heart
if
there
will be
no
value
of the
world
then he
cannot
show
the
proud
toward
s the
world.
He told
the
Ascetic
person
s who
will
declare
that
someth
ing is
not
good
and so

this
thing is
very
bad.
He told
Sufi is
such a
person
who
should
have
passion
and
his
saying
should
be
reliable
and
right .
He
told
the
person
s
Marafa
t
of
Haq
( know
ledge
of truth
) will
not be
right
unless
there

will be
no
attribut
e
of
humilit
y
in
him.
He told
the
person
who
will
know
Allah
then he
will
not
keep in
contact
or
connec
tion
with
the
creatio
ns and
nor he
will
talk
with
anybod
y. He
told
upon
followi
ng

sincerit
y and
to keep
hope
for the
reward
is
against
the
mercy
of
Allah.
He told
the
followi
ng two
things.
1. T
h
e
l
u
c
k
s
a
r
e
f
at
e
s.
2. S
a
f

at
(
A
tt
ri
b
u
te
s
)
is
c
r
e
at
e
d.
S
o
I
f
t
h
e
l
u
c
k
i
s
f

r
o
m

t
h
e
f
a
t
e
t
h
e
n
w
h
a
t
i
s
t
h
e
n
e
e
d

o
f

t
h
e
e
n
d
e
a
v
o
r
s
i
n
t
h
i
s
m
a
t
t
e
r
.
H
e

t
o
l
d
t
h
e

p
i
o
u
s
p
e
r
s
o
n
s
w
i
l
l

r
e
a
c
h

i
n
t
h
e
n
e
a
r
n
e
s
s
o
f
A
l
l
a
h
a
n
d
i
n
t
h
i

s
c
o
n
d
i
t
i
o
n

t
h
e
i
r
l
i
v
e
s
a
r
e
d
e
p
e
n
d
e

d
w
i
t
h
H
i
m
.
H
e
t
o
l
d
T
o
u
h
i
d
S
h
a
n
a
s

(
O
n
e
w
h
o
k
n
o
w
s

t
h
e
u
n
i
t
y
o
f
G
o
d
)
a

r
e
t
h
o
s
e
w
h
o
w
i
l
l
w
a
t
c
h
a
l
l
t
h
i
n
g
s
o

f
t
h
e
e
a
r
t
h
t
o
t
h
e
s
k
y
i
n
t
h
e
m
i
r
r
o
r

o
f
T
o
u
h
i
d
(
u
n
i
t
y
o
f
G
o
d
)
a
n
d
s
h
o
u
l

d
s
e
a
r
c
h

t
h
e
s
e
c
r
e
t
s
o
f
W
a
h
i
d
a
n
i
a
t

o
f
A
l
l
a
h
(
t
h
e
b
e
l
i
e
f
i
n
t
h
e
u
n
i
t
y
o
f

G
o
d
)
.
H
e
t
o
l
d
n
o
t
t
o
w
o
r
k
w
i
t
h
i
n
c

l
i
n
a
t
i
o
n

i
n
i
t
s
b
e
s
t
p
o
s
s
i
b
l
e
m
a
n
n
e

r
b
e
c
a
u
s
e
s
u
c
h
p
e
r
s
o
n
s
a
r
e
k
e
p
t
a
w
a
y

f
r
o
m
t
h
e
f
o
l
l
o
w
i
n
g
t
h
i
n
g
s
.
1. Pleasure
of sight .
2. Observat
ion
of
haqiqat (
Truth).

Its
meanin
g is that
if you
will
find
the
pleasur
e
by
inclinat
ion
then
you
will be
away
from
the
omnipr
esence
of
God .
He said
there is
no such
poison
in the
world
than to
feel
the
pleasur
e for
the
sincerit
y and
worshi

p and
to
become
a lover
of the
sincerit
y and
worshi
p. He
told to
feel the
pleasur
e in the
miracle
s is a
sign of
pride
and
foolish
ness .
He
told do
not
think
the
grace
of
Allah
is the
reward
of your
sincerit
y . He
told to
think
yoursel

f as low
as
possibl
e
so
that
you can
feel
your
sincerit
y
is
low.
And
upon
this one
should
think
that the
reward
of
Allah
as
grace
and so
he
should
express
gratitu
de in
this
matter.
He
said the
actions
of
hearts
are

better
than
the
action
of the
other
organs.
Becaus
e
if
there
will be
value
of
action
will be
there
with
Allah
then
the
prophet
will not
keep
without
action
for the
period
of
forty
years.
But its
meanin
g is not
that to
sit
without

action
and its
meanin
g is that
to have
such
limits
so that
then
there
will be
no need
of
actions.
He said
when
the
person
says
Allah
Akber
( god is
great )
then he
declare
s that
Allah is
greater
than
him.
And he
can
reach
towards
Allah
by his

deeds.
And if
he
leaves
his
deeds
then he
will be
away
from
Allah.
He told
the
meetin
g
,
leaving
,
are
not
depend
upon
the
actions
and
deeds
but
they
are
connect
ed as
per
Qazai
Izli
( fate as
per
written
on the

day of
creatio
n ) and
it will
be
happeni
ng as
per its
writing
s.
He
told as
the
baby
will
born
clean
and
neat
from
the
womb
of the
mother
and in
the
same
way the
wealth
of the
felicity
of man
will be
kept
safe
and

sound
there
on the
day of
judgme
nt. And
at that
time
the
love of
pious
persons
of
Allah
was
availabl
e there
in the
pure
and
clean
form
and
without
any
defect
and
faults.
He said
there
are
three
kinds
of
Momen
(Musli

m)
persons
which
are as
follows
.
1. First,
such
persons
to
whom
Allah
will
grant
his
light of
Blessin
g and
due to
this
help
they
will be
free
from
Shirk
(Polyth
eism )
and
infidelit
y
as
well as
for the
sins.
2.
Second

, such
persons
to
whom
Allah
will
grant
his
light of
blessin
g and
due to
this
help
they
will be
free
from
the
small
and big
sins.
3.
Third,
such
persons
to
whom
Allah
will
grant
him
Kifayat
(suffici
ency)
and

with
the
help of
this
they
will be
free
from
careless
persons
and bad
ideas.
He
told to
think
low the
Darwes
h
( Mysti
c
)
person
and to
become
angry
soon is
due to
followi
ng of
the soul
.
He
told if
one
who
will
follow
his

soul
then
servitu
de will
not
there so
he will
claim
for the
provide
nce.
The
person
who
knows
Allah
then he
will get
lost in
this
matter
always.
One
who
will
drown
in the
sea of
love of
Allah
then he
will be
ending
his life
in it.
He told

the
person
who
will do
good
deeds
without
thinkin
g the
heaven
and
earth
then he
will
become
eligible
for the
reward
of his
deeds .
And
one
who
will
become
angry
then he
will
face
punish
ments.
He
told the
great
height
of fear

of
Allah
to us is
that in
which
one
should
always
feel
that
Allah is
watchin
g him
with
His
look of
anger
and
soon
there
will be
severe
punish
ment
from
Allah
for
him.
With
this
fear he
should
engage
his
heart
and

soul in
the
worshi
p
of
Allah.
In that
situatio
n there
should
be no
thinkin
g that if
there
will be
His
(Allah )
look or
not?.
He said
we
should
know
the
reality
of fear
at the
time of
our
death.
He said
we
should
keep
our
relation
s with

creatio
ns in
manifes
t and
but in
the
innerm
ost we
should
have
relation
s with
Allah.
He told
the
greatest
kind
of
manner
is that
the
man
should
not
have
enmity
with
any
persons
and
other
persons
should
not
have
enmity

with
him .
He said
there
will be
perspir
ation
from
the
body of
the
servant
and his
positio
n
is
more
than his
regret.
He
told in
the
firmnes
s such
good
deed is
hidden
and
which
will
cause
the
result
of all
good
deeds.
If there

will be
no
feelings
of
firmnes
s then
all
good
deeds
will be
remain
without
comple
tion.
He told
all
things
of your
souls
are sent
from
Qaza
and
Qadar
(fate).
He
told
the
wisdom
is such
light
and
with
this one
can
reach

towards
the
Cardina
l Pole
of the
world.
(Highes
t cadre
in
spiritua
l
pivot ).
And
this is
such
Maraft
(knowl
edge of
Allah )
which
leads
us
towards
invisibl
e and
with
the
help of
invisibl
e we
can
observe
the
things
which
are in

the veil
of
invisibi
lity
.
He
told
Allah
will
grant
the
power
to the
persons
of
wisdom
that
they
can
reveal
the
conditi
on of
hearts.
He
told
now a
days
the
nation
was
given
the
name
of the
bad
manner

s as the
sincerit
y and
the
name
of the
happine
ss was
given
to the
desires
of
greed
and due
to this
reason
the
nation
is away
from
the
right
path
and
going
towards
the
wrong
path.
By
seeing
these
things
the life
become
s worse

and the
soul
was
becomi
ng dry
and it is
useless.
The
conditi
on of
this
nation
is that
which
will not
talk
without
anger
and
also
will not
talk
without
proud.
He
told
Allah
created
us
in
such a
period
in
which
there is
no
Islam ,

manner
s and
sincerit
y. He
told
Allah
created
this
world
in such
a way
that
there
are
many
dogs in
it and
there
are also
few
number
s
of
angels
who
are
there in
the
prison
and
who
despite
of their
desire
of
release
they

could
not get
release
d from
there.
Its
meanin
g
is
that
Allah
created
few
good
persons
and
many
bad
persons
and
all of
them
are
kept in
the
same
world .
So the
good
persons
wish to
leave
this
world
which
is
habitua

ted
with
many
bad
persons
but
they
could
not
leave
this
world.
He said
we
should
spend
our
faith in
the fire
worshi
p
for
the
period
of forty
years
so that
there
should
be
identifi
cation
of the
comple
te
faith.

When
the
persons
asked
him
that
this
saying
is very
difficul
t
for
them to
underst
and so
they
want
the
clear
explana
tion in
this
matter,
then he
told
them
that
until
the age
of forty
years
there
was no
revelati
on of
wahi
( comm

andmen
ts
of
Allah
sent to
the last
prophet
through
angel
Gabriel
) on the
holy
prophet
and its
meanin
g
is
that he
got
faith
till the
age of
forty
years.
As he
was
last the
prophet
so he
attained
the
perfecti
on
before
his
birth
and he
himself

was
last of
the
perfecti
on.
He
told
you are
respons
ible for
your
soul.
And as
per the
sayings
of holy
prophet
the soul
is pride
so we
should
get the
freedo
m
from
the
pride of
souls .
And
unless
there
will be
no
freedo
m from
it then

there
will be
no
identifi
cation
of real
faith.
Persons
asked
him is
any
other
person
is there
and
who
got
greater
status
than
the
holy
prophet
and so
he
replied
them
that as
a
matter
of fact
no
person
could
reach

to such
great
level
of the
status
and for
this
reason
the
questio
n
of
higher
status
and
greater
height
does
not
arise in
this
matter.
He told
one
who
will
claim a
higher
status
than
the
holy
prophet
then
there is
no
doubt

that he
will
become
unbelieve
r.
Becaus
e
the
greater
height
of
pious
person
is equal
to the
lowest
rank of
the
prophet
s
of
Allah.
The
persons
asked
him
which
is the
best
food in
the
world
and he
replied
that
the
morsel

of
Zikar
of Haq
(remem
brance
of
Allah )
and the
person
should
take it
from
the
table
cloth
of
Maraft
(knowl
edge of
Allah )
of
Allah
and he
should
keep
good
hope
with
Allah
the
Most
Benefic
ent and
the
Mercif
ul.

At
the
time of
his
death
the
persons
asked
him for
his last
wish
then he
told
them to
follow
Iradat
of
Allah
(believ
es ) and
keep
control
on the
timings
, souls
and by
saying
this he
left this
world.
76. Abu
Ishaque
Garzon
i

He was
well
known
as
a
Qutub
or
Cardina
l Pole
of the
world
(highes
t cadre
in
spiritua
l pivot)
of
pious
persons
.
He
was a
famous
sufi
saint
for the
followi
ng
things.
1.
Tariqat
(the
Mystic
way of
life ). 2.
Shariat
(Islami
c law).

It
is
difficul
t and it
is also
not
possibl
e
to
cover
about
his
greatne
ss and
his
charact
er
details
in the
writing.
He was
perfect
in the
followi
ng
things.
1. The
comma
ndment
s
of
Allah.
2. The
Sunnah
(Practic
e
of
holy
prophet
) of the

last
prophet
of
Allah.
For
the
above
reason
his
mausol
eum is
well
known
as the
best
solutio
n for
the
fulfillin
g
of
desires
because
those
who
will
pray
there
for
their
wishes
for the
sake of
his
name
then
their

desires
will be
accepte
d soon
by the
grace
of
Allah.
His
grandfa
ther
was a
fire
worshi
per but
his
parents
were
Muslim
s. It is
well
known
fact
that
when
he was
born in
the
house
and in
that
night
one
pillar
of light
was

seen
which
was
linked
from
earth to
sky and
in that
pillar
there
were
many
branche
s were
there
and
also
there
were
many
lights
from
such
branche
s.
In the
childho
od his
parents
wanted
to send
him to
the
school
but his
grandfa

ther
instruct
ed his
son to
teach
him
some
occupat
ion
instead
of
sending
the
school
so that
he
should
learn
some
occupat
ion and
earn
money
so that
his
parents
may
get rid
of the
poverty
. But he
was not
interest
ed in
other
occupat

ions
and he
was
insistin
g
for
the
school
educati
on to
learn
the
holy
Quran
so for
this
reason
he was
allowed
in this
matter
and
asked
to go
school
to learn
from
one
teacher.
He was
much
interest
ed in
the
school
educati
on so

he will
use to
reach
the
school
daily
first
from
other
student
s and
no
other
pupil
could
not
come
before
him.
He
used to
comple
te his
daily
lessons
first
from
other
student
s. So he
was
become
first
rank
and the
best

student
in the
school.
He
soon
became
perfect
in
many
knowle
dges,
arts
and
other
studies.
He
used to
say that
one
who
will
approac
h Allah
in his
youth
period
then in
such
conditi
on
Allah
will
enlight
en his
innerm
ost and

due to
His
mercy
there
will be
stream
of
wisdom
which
will
flow
from
his
tongue
and one
who
will
spend
his
childho
od and
youth
period
in the
disobed
ience
of
Allah
and if
he will
approac
hes
Allah
in the
old age
and

even
though
he will
be
called
the
sincere
person
but he
will
not get
the
fulfillm
ent of
his
wisdom
.
He
said
when
he was
used to
busy in
the
school
educati
on in
the
childho
od and
from
that
period
he got
interest
towards
the way

of
Mystici
sm and
at that
time
the
followi
ng holy
saints
were
very
famous
and
well
known
1.
Abdull
ah
Khafif.
2.Haris
Mahasi
bi.3
Omer
bin Ali.
So
he
prayed
Allah
and
after
the
prayer
of
Istaqar
a
( prayer

for
dream
serving
as
augury)
and in
the
prostrat
ion he
request
ed
Allah
to
guide
him to
take
educati
on
from
one of
the
above
great
teacher
s. After
this
prayer
he slept
in the
prostrat
ion
and in
his
dream
he saw
a pious

person
who
came
over
there
with
lots of
books
on the
camel
and he
told all
these
books
are
belong
to
Abdull
ah
Khafif
and he
sent all
these
books
and this
camel
for
him. So
for this
reason
he
came to
know
that he
would
become

the
disciple
of
Abdull
ah
Khafif.
After
that
Sheikh
Ikar
comes
to see
him
and he
was
given
him
many
books
of
Abdull
ah
Khafif.
Upon
these
events
he was
underst
ood
well
that he
should
start his
worshi
p as per
the

style of
Abdula
h
Khafif.
Once
his
parents
told
him
that as
he was
adopted
the
Darwe
shi
system
but due
to his
poverty
he
is
unable
for the
hospital
ity of
others
who
will
visit
him as
his
guests.
As the
specialt
y
of
mystici
sm is

hospital
ity and
may
this
defect
will
cause
him to
leave
soon
the
Darwe
shi
from
him.
Upon
hearing
the
above
remark
s from
his
parents
he
could
not say
anythin
g
to
them
but he
was
silent
in this
matter.
During

the
month
of
Ramaz
an by
chance
one
group
of
traveler
s
visited
his
place
and
stayed
with
him. At
that
time
there
was
nothing
in the
house
for
providi
ng to
the
traveler
s. But
at that
time
one
person
was

brought
two
bags of
breads
and
many
kinds
of food
items
were
also
with
that
person
and
who
present
ed all
these
items
to him
with
great
respect
and
honour.
When
this
event
was
known
to his
parents
then
they
were

regrette
d
for
their
wrong
thinkin
g about
him
and his
mystici
sm.
Then
they
told
him to
continu
e
his
service
for the
creatio
ns of
Allah
and for
this
reason
Allah
will
continu
e
to
help
him for
the
success
in this
matter.
After
that

day
they
did not
interfer
e in his
matters
.
Once
he was
plannin
g
to
constru
ct
a
mosque
and
then he
saw the
prophet
in his
dream
that he
was
laying
the
foundat
ion
stone
of the
mosque
buildin
g by
his
holy
hands.
Upon
his

wake
up of
the
dream
he laid
the
foundat
ion of
the
mosque
buildin
g in the
same
place
where
the
prophet
laid
the
foundat
ion in
his
dream.
He
constru
cted a
big
mosque
in
which
there
were
three
rows
of the
prayer

carpets
were
availabl
e.
Once
he saw
the
prophet
in his
dream
that he
was
making
extensi
ons of
the
mosque
buildin
g
along
with
his
holy
compan
ions.
So he
extende
d the
mosque
buildin
g
as
per its
size
and
dimensi
ons

which
he saw
in the
dream.
When
he
decided
to visit
holy
Makka
h
for
the
Hajj
pilgrim
age
then
the
learned
persons
of
Basra
invited
him for
the
dinner
in
which
there
many
kinds
of
dishes
of food
and
breads

were
availabl
e
there.
But he
did not
touch
the
mutton
so the
learned
persons
thought
that he
did not
eat the
mutton
. So he
underst
ood
their
thinkin
g and
told
them
that as
you all
are
thinkin
g that
he do
not eat
the
mutton
but it is
not

right.
But
from
that
day
onward
s
to
keep
their
thinkin
g right
he
never
eats the
mutton
and till
his life
he
never
touched
the
mutton
and
acted
upon
what he
said at
the
Basra
dinner.
And in
another
event
he
promis
ed that

he will
never
eat
sugar
and
dates
and so
he kept
his
words
till his
death .
Once
during
his
illness
the
doctor
advised
him to
eat
some
sugar
but he
did not
follow
his
instruct
ions.
The
Zoroast
rian
ruler of
Gazron
Khursh
id

constru
cted a
canal
for the
public
purpose
there
and for
the
sake of
piety
he did
not use
its
water.
He
used to
instruct
always
his
disciple
s
not
to eat
without
the
presenc
e of the
guests .
Once
his
disciple
asked
his
permiss
ion to
leave

him to
see his
relative
at
some
other
place
and
upon
reachin
g there
he ate
with
his
relative
without
the
presenc
e
of
the
guests
and left
that
place
and on
the way
there
was
his
fighting
with
another
Darwe
sh
person
and

that
indigen
t
person
framed
the
charges
against
him
and
such
charges
were
proved
correct
and for
this
reason
that
Darwe
sh was
taking
his
dress
and
made
him
naked
without
dress.
So
upon
this
event
he told
the

persons
that
those
who eat
the
food
without
the
presenc
e
of
guests
will
face
such
grave
conseq
uences
so that
person
repente
d
in
this
matter
and
never
ate
without
the
presenc
e
of
guests.
As
per his
ascetici
sm
and

piousne
ss he
never
touched
the
illegal
food
provisi
ons and
he
always
used
the
dress
from
the
legal
earning
s and
due to
this
reason
his
dress
was
always
very
low in
the
quality.
He
adopted
the
occupat
ion of
agricult

ure to
maintai
n his
membe
rs of
the
family.
In his
beginni
ng
period
his
poverty
was too
much
so he
used to
eat too
much
grass in
place
of the
food
provisi
ons and
in this
way he
used to
end his
hunger.
Due to
his too
much
eating
of
grass

there
was
green
in color
which
was
visible
on his
body.
He
used to
make
his
dress
from
the old
pieces
of cloth
to
cover
his
body.
He was
passed
away
from
the
world
on 8th
Zequad
a on the
Sunday
in the
year
446
Hijra at

the age
of 72 or
73
years .
Once
in his
gatheri
ng one
learned
person
from
Khuras
an was
present
there
and due
to his
effectiv
e
speech
there
was
great
conditi
on of
intuitio
n
on
the
gatheri
ng. At
that
time
that
Sheikh
of
Khuras

an
thought
in his
mind
that his
knowle
dge is
more
than
him.
But
such
popular
ity and
fame
which
is not
availabl
e
to
him
despite
of his
mastery
of
many
kinds
of
knowle
dges.
At the
same
time
due to
his
innerm
ost

quality
he was
coming
to
know
his
thinkin
g and
he
continu
ed his
speech
and he
told
about
the oil
of
lantern
and the
water
which
are
talking
togethe
r. The
water
told
that
Allah
was
given
him
power
in all
things
because

if
he
was not
coming
into
existen
ce then
the
creatio
ns
would
have
been
dying
of
thirst.
So you
could
not get
such
positio
n like
him.
But
despite
of this
you are
compet
ing
with
him
which
is
wrong
and not
correct
.

The
oil
replied
him
that he
is
having
humble
nature
and but
you are
having
nature
of
proud
and
show.
Becaus
e my
first
seed
was
sowed
in the
earth
and
upon
the
develop
ment of
plant
the
seeds
of the
plant
were

broken
and put
into
the oilexpelle
r
to
take
oil
from
there.
While
burning
himself
he
brought
the
light
into the
world
and he
was
ignored
all the
difficul
ties and
trouble
s which
were
given
to him
in this
matter.
And by
saying
the
above

details
he
finishe
d
his
speech
.
So
that
learned
person
of
Khuras
an was
underst
ood his
meanin
g
clearly
and beg
his
pardon
while
touchin
g
his
feet.
He
used to
say that
once an
idea
come
into his
mind
that he
should
not
collect

alms
from
the
others
and to
spend
this
collecti
on of
amount
s upon
the
charity
of the
indigen
t
persons
and
due to
this
charity
work
there
may be
any
mistake
by him
and for
this
mistake
he will
be
respons
ible for
the day
of

judgem
ent
before
Allah.
Due to
this
thinkin
g he
told all
the
indigen
t
persons
to leave
him
and go
back to
their
places
and
continu
e their
worshi
p
there.
But in
the
same
night
he saw
the
holy
prophet
in his
dream
and

who
told
him
that he
should
not to
be
worried
in his
dealing
s
of
the
charity
for the
indigen
t
persons
.
Once
during
his
preachi
ng time
two
persons
came
over
there
with
their
intentio
n
to
request
him
for his
prayer

for the
success
in the
world
for the
pleasur
e and
comfort
. But
just
looking
at them
he told
the
persons
that
they
should
visit
him for
the
sake of
Allah
only
and the
persons
who
will
come
over
there
with
the
intentio
n
of
the

demand
of this
world
should
not
visit
him
and for
this
matter
they
will not
get
any
reward
in this
matter.
Once
he was
told in
the
preachi
ng
that
he
declare
d
by
swearin
g that
he
is
acting
upon
all
Amar
and
Nahi of

Allah
(comm
andmen
ts and
prohibit
ions of
Allah)
comple
tely. At
that
time
Qazi
(judge)
Taher
was
present
there at
that
gatheri
ng and
who
thought
that not
to
marry
is
against
the
comma
ndment
of
Allah.
As he
was not
married
so how

he can
say that
he
is
acting
upon
all the
comma
ndment
s
of
Allah.
So how
his
claim
will be
right ?.
At that
time he
told by
address
ing him
that
Allah
granted
his
permiss
ion in
this
matter.
And he
told
when
he used
to
worshi
p in the
jungle

by
saying
Subhan
a Rabi
Aala
(Glory
be to
my
great
Sustain
er) in
prostrat
ion
then all
particle
s used
to
continu
e
Tasbe
(glorifi
cation
of
God )
with
him.
Once
one
Jew
visited
him
and
told
him he
was
Muslim

and
stayed
with
him as
his
guest in
the
house
for
some
period
of time.
Due to
his fear
of
disclosi
ng his
religion
he hid
himself
behind
the
pillar
of the
house
but
daily
he used
to
provide
him
food
provisi
ons
regularl
y. After

staying
some
days
with
him he
was
asked
his
permiss
ion to
leave
his
place
so he
told
him
Oh :
Jew did
you not
liked
the
place .

So
that
man
asked
him
how
did he
come
to
know
that he
is Jew
person
and

despite
of this
fact
why he
was
treated
him as
a kind
guest
of
honour
in his
house.
He told
him
that in
the
world
Allah
provide
s
provisi
ons to
Muslim
and
nonbelieve
rs
without
discrim
ination
and
differen
ce
at
all.

Once
the
ministe
rs
friend
Mir
Abu
Fazal
who
was
drunkar
d
person
was
visiting
his
house
so
at
that
time
he told
him to
give up
his
habit of
drinkin
g
of
wine .
He told
him
that he
would
give up
this
habit
but due

to his
presenc
e at the
ministe
rs
palace
where
the
wine is
served
freely
so it is
compul
sory
there to
have
wine in
the
group
of the
ministe
r. Then
he told
him at
the
palace
when
the
persons
force
him to
drink
wine
so
at
that
time he

should
remem
ber
him. So
for this
reason
he was
repenti
ng in
this
matter
and left
his
house
and
reached
his
residen
ce and
saw all
glasses
of wine
were
broken
into
pieces
and the
wine
was
flowing
on the
earth.
He was
surprise
d
to
see his

great
miracle
and
upon
asking
by the
ministe
r
he
told
him the
details
about
the
above
miracle
to him.
So for
this
reason
the
ministe
r
did
not ask
him to
have
wine in
his
court
with
the
other
courtier
s.
Once
one
person

visited
his
house
along
with
his son
and
was
repente
d so for
this
reason
he told
him
that
those
who
will
visit
him for
the
repenta
nce and
if they
will be
away
from
the
repenta
nce
then in
such
case
such
persons
will

face
the
grave
conseq
uences
upon
leaving
the
repenta
nce
.
But
despite
of his
clearest
warnin
g the
two
persons
broken
their
promis
e and
for this
reason
both
were
died in
the fire
acciden
t.
Once
one
bird
came
and sat
on his

hand so
he was
told
that he
is not
afraid
of him.
Once
one
deer
came
near to
him
and
stand
near to
him so
he put
his
hand
on his
back
with
kindnes
s and
he told
that he
came
over
there
to visit
him
and
asked
his
servant

to take
the
deer
back to
the
jungle
and in
this
way the
deer
reached
back
his
place .
Once
he told
that he
was
surprise
d upon
such
persons
who
will
colour
their
neat
and
legal
dress
with
illegal
blue
colour
and at
that

time he
was
wearin
g blue
colour
coverle
t
which
was
sent to
him
from
Kirman
and it
was
coloure
d with
legal
blue
colour
.
He
told
one
who
will
not
check
on the
matter
of his
food
provisi
ons is
like an
animal.
He told

to leave
the
world
and
continu
e
the
remem
brance
of
Allah.
He told
the
light of
Allah is
a
source
for the
discerni
ng
because
the
light
and life
after
death
are
both
related
to the
invisibl
e and
the
observa
tion of
invisibl
e
is

possibl
e with
help
invisibl
e only.
He
told
for the
pious
person
the
lowest
punish
ment
for him
to take
away
the
sweetn
ess of
remem
brance
of
Allah.
He told
the
persons
of the
world
see
the
belief
of
manifes
t and
will

declare
some
person
as bad
but
Allah
will
look
the
person
s
innerm
ost
defects
and
will
declare
him
such
person
as
bad .He
told by
leaving
all
things
in the
world
we
should
approac
h
towards
Allah
because
in both

the
worlds
without
Allahs
obedie
nce
there is
no
success
and
comfort
.
He
told in
Garzon
city
now
there
are few
Muslim
s
persons
are
there
and
there
are
many
fire
worshi
ppers
are
there
but one
time
will

come
then
there
will be
many
Muslim
s in this
place
and
few
fire
worshi
ppers
will be
there.
After
his
saying
twenty
four
thousan
d fire
worshi
ppers
accepte
d the
religion
of
Islam
due to
his
propag
ation
and
endeav
ours.

He told
it is a
matter
of
courage
that
one
person
who
will
take
somethi
ng then
he
should
give
the
same to
others
and
half
dead is
such
person
who
will not
take
anythin
g and
but he
will
give
somethi
ng.
Such
person

is bad
one
who
will not
take
anythin
g and
will not
give
somethi
ng. He
said
he
saw a
dream
in
which
there
was a
ladder
which
was
hangin
g from
the sky
to his
mosque
and
there
were
many
persons
who
were
reachin
g from

his
mosque
to the
sky
through
that
ladder.
And He
(Allah)
granted
greatne
ss
to
his
mosque
and
those
who
will
visit it
then
they
will get
their
goals
of both
worlds.
He
told
one
who
will
have
patienc
e with
the
proble

ms of
this
world
then he
will
become
success
ful in
the
other
world.
He said
if you
want to
become
similar
as
persons
who
were
passed
from
the
world
then to
become
at
least
their
friend
if you
could
not
become
similar
to

them.
He told
Allah
granted
favour
to the
mankin
d and
due to
His
favour
the
pleasur
e
of
hymns
was
granted
by
Allah
to
them.
In the
similar
manner
Allah
granted
the
love of
somethi
ng to
all
mankin
d. But
for him
Allah
granted

His
love.
He told
every
Muslim
should
wake
up in
the
night
and to
pray
four
Rakats
(one set
of
standin
g
,
genufle
xion
and
prostrat
ion in
prayers
) upon
ablutio
n and
if it is
not
possibl
e then
he
should
pray
two
Rakats

( one
set of
standin
g
,
genufle
xion
and
prostrat
ion in
prayers
) and
also if
it is not
possibl
e then
he
would
recite
the
Islamic
creed
(there
is
no
God
except
Allah ).
Once
some
persons
caught
the
tiger
and
were
passing
with

the
tiger
from
his
shrine
so he
asked
the
tiger
what
mistake
he did
so
these
persons
caught
him
and
taking
away.
He
told
the
persons
that
they
should
not
have
confide
nce
upon
their
conduct
because
every

where
there is
a trap
of
Satan is
ready
for
them.
So for
this
reason
many
persons
who
follow
the
mystic
way of
life
have
fallen
into
the
trap of
the
Satan.
At the
time of
this
preachi
ng his
style
was so
much
more
effectiv

e and
impress
ive on
the
gatheri
ng and
for this
reason
its
effect
was so
great
on the
persons
for
some
time .
He
told
Oh :
Allah if
you
think I
am
eligible
for the
salvatio
n then
along
with
me also
grant
salvatio
n of all
my
friends

so that
we all
should
live in
happine
ss
there.
And if
I am
not
deservi
ng for
Your
favor
then
send
me to
the hell
in
a
such
way
that
nobody
could
not see
me
there
and for
this
reason
my
enemie
s may
not be
pleased
in this

matter.

He
told
one
who is
not
having
control
of his
feelings
of sex
then he
should
marry
soon so
that he
could
control
this
proble
m
smooth
ly. And
for him
if there
is no
differen
ce of
wall
and
women
then he
would
have
married

some
women
. But
his
conditi
on
is
similar
to that
person
who is
drowni
ng in
the
river
water
and for
him
there is
no
escape
from
there.
He told
that
person
is most
unluck
y at the
time of
death
and if
one
who
will
not
have

the
love of
Allah
and
also
for this
reason
he did
not get
the
pleasur
e
of
hymns
of
Allah.
He told
that
person
is most
luckiest
person
one
who
will
get the
love of
Allah
and
also
he will
get
the
pleasur
e
of
hymns
in his

life
and in
such
conditi
on he
will
leave
the
world.
He told
the
propert
y and
goods
of such
person
who
will
revolt
against
the
king
will be
ceased
by the
royal
police
men.
So in
the
same
way the
religion
of such
persons
who

are
against
the
pious
persons
will be
destroy
ed by
Allah.
He
told
why
the
man
should
not be
afraid
because
on one
side
there is
soul
and
Satan is
there
on the
other
side
and
there is
the
Sultan
(King)
in
betwee
n them

so the
man is
there
who is
helples
s and
incapab
le .
He
told to
keep
away
from
the
persons
of
flatterer
s
because
due to
such
persons
there
will be
a
possibil
ity of
occurre
nce of
proble
ms and
difficul
ties. He
told for
the
person

one
who
will
open
their
bags of
money
on the
path of
Allah
and for
such
person
Allah
will
widen
the
door of
the
heaven
and on
His
(Allah
) way
those
who
will
follow
the
miserli
ness
then for
such
persons
the
door of

heaven
will be
closed
by
Allah.
He told
Allah
to send
punish
ment
for the
general
persons
and
displea
sure
for his
special
persons
and till
the
displea
sure
will be
there
then
the
love of
Allah
will
also be
availabl
e
to
them.
He said
we

should
not go
empty
hands
before
the
followi
ng four
persons
.

1. The
Fa
members.
2. The Patients
3. The
persons.
4. The Kings.
He used to
tell
the
persons who
want to adopt
the Mystic way
of life
of
indigence and
Sufism
are
very difficult
and
tough
works because
in this work
first
one
should have
to
face
starvation and
thirst as well
as disgrace in
this
matter.

The
persons
used to call
them beggars
to the Sufi and
Darwesh
persons.
So
one who is
ready for all
such
above
things then he
should adopt
the mystic way
of
life
otherwise
ignore
his
decision in this
respect and in
the
best
possible
manner
he
should busy in
the
remembrance
of Allah and
this type of
worship
is
enough
for
him. He told
one should be
careful while
doing
bad
deeds
to
anybody
because if you
do such thing
to any person

then Allah will


appoint
one
person for such
person
and
who
will
continue
to
take revenge in
this matter as
per the saying
in the holy
Quran and its
meaning is as
follows.
If you do a
good deed for
another person
then it is good
deed you do
indeed
for
yourself and if
you do bad
deeds to any
person then it
is actually the
bad deed you
did to yourself
only. He told
there is wine in
the treasure of
Allah
from
which
He
(Allah)
will
provide it to
the
pious
persons daily
in the morning

time to them
so that they
(pious) will be
free from the
desire of food
and
other
provisions. He
told the lover
of Allah will
never become
the lover of the
world.
Once he was
going
somewhere
and on the way
many
older
persons
and
children
gathered there
to visit him.
When
the
persons asked
him how the
children come
to know his
status
and
position and he
replied them
that they know
him
well
because when
they will sleep
during
the
nights then he
will stand and

pray Allah for


their welfare
and benefits .
He used to
say that the
end
of
endeavours is
that when we
should
hand
over
our
efforts
and
endeavours to
One
(Allah)
who is free
from all efforts
and
endeavours. Its
meaning is that
we
should
hand over all
our affairs to
Allah.
Once
the
persons
asked him if
the king or
minister want
to give him
something
from
their
legal
source
then he would
accept
such
offer or not ? .
He replied to
them that he
will not accept

the
offer
because these
persons have
ignored their
expedience
and those who
will
leave
their
expedience
and for this
mistake they
are eligible for
disgrace in the
world so for
this reason he
would
not
consider
to
accept
anything from
them.
He told to
get
the
knowledge of
Shariah
(Islamic law)
is must for
every minute
because of the
persons
of
Mysticism and
Haqiqat
(truth ) there is
no exemption
of
the
knowledge
.
When you will

acquire
the
knowledge
then to keep
away from the
show and do
not keep secret
of
your
knowledge
from
the
creations and
by acting upon
your
knowledge
you
should
continue your
search for the
willingness of
Haq
(truth).
Because
the
example
of
that
learned
person
who
will not act
upon
the
knowledge is
same as the
soulless body
of the person.
He told do
not earn the
world with the
help of your
knowledge
because as per
the saying of
the
holy

prophet It
will
bring
disgrace
by
giving
preference to
the world than
the deeds of
the
another
world
and
such persons
name will be
added in the
list of persons
who
will
deserve for the
hell. And he
told it will be
also
remembered
that those who
will demand
the
another
world from the
affairs of this
world and for
this
reason
they will not
get anything
in the another
world.
He
told to seek
the
legal
provisions
upon getting
knowledge
and there is no

better
thing
than this thing
because those
who will not
demand
the
legal
provisions
then
their
prayers
and
deeds are not
accepted
by
Allah. He said
if you act upon
all the above
things
then
reserve
all
your life for
the service of
creations.
At the time
of his death he
told
his
disciples that
he is going to
leave
this
world soon so
he want to
advise them to
the following
things so they
should
hear
and act upon
them.

1. To
obe
successor.

2. To read the
the morning
3. To look
travelers.
4. To live with
cooperation
During his l
he entered the
of all his discip
admirers
in
register and in
advise he told
keep that regi
the grave wit
and so upon hi
the register w
kept in his grav
Some perso
him in their dre
asked him how
treated him .?
Allah
did
favour for me
my death an
( Allah) accep
salvation of
disciples
names were wr
his register. H
to pray All
accept the wish
desires of
who will used
him for the ful
of their wish
desires.

77.Abul Hasan
Qarqarni.

He was perfect
following thing
1.Tariqat (
way of life)
2.Haqiqat ( I
knowledge of A
He was great
and as well
treasure of
(
knowledg
Allah ). His pio
and greatness
accepted by all
persons.
B
Bustami used t
every year the
of martyrs and
he used to
Qarqan then
use to look at
and will use to
deep breath a
would smell
fragrance there
the disciples
him what did h

there? He rep
them that he
smell the fra
of one of the
Sufi Masters fr
land of Qarqan
patronymic nam
be Abul Has
his name w
known as Ali
will get a livelih
his family m
by
adopting
occupation
agriculture an
rank and status
three times
than him .
For a per
twenty years he
Hasan) will
visit the tom
Bayazid Busta
Bustam and
leave Qarqan
Eisa prayer (e
prayer) and wi
back his plac
used to pray th
follows.
Oh : Allah gr
the same status
You have gi
Bayazid Bust
and after this
he will return

Qarqan and atte


Fajar prayer ( m
prayer) there.
He used to tak
care and res
Bustam and r
back from th
the inverted fo
so that there wi
disrespect of th
of Bayzid ther
the completion
above routine
period of twelv
he heard a div
from the tom
Bayazid
tha
( Abul Hasan
has come so
him due t
education at all
not get the kno
of Sharia law (
law) so for this
he requested h
his help in this
and he heard a
which it was to
whatever he go
life was due
sake only. He
him that you
passed from the
thirty nine
before him
heard a divin

again that he
and it is th
thing.
Whenever h
use to pass fro
land of Qarqan
he will use to
the light from
land to the sk
one of his
he (Bayazid)
for a period
years, but it w
granted by All
he was orde
submit his req
the sake of th
for its approva
court of Alla
upon acting as
above comma
of Allah his des
fulfilled.
After this ev
reached
bac
Qarqan
completed
memorization
holy Quran by
in twenty fou
only. But i
mentioned in
reference
tha
heard divine
from the tom
Bayazid to read

Fatiha ( the o
chapter of the o
Quran) and wh
commenced i
upon reaching
Qarqan
he
memorizing the
Quran. Once h
digging in his
and he found
there so he l
that place and
digging in
place and he
gold there and
place he found
and in the fourt
he found jew
but he did not t
above four
from there
and he told tha
Hasan will not
these things. H
that if he wou
the religion and
then he will no
at all and not g
from Him (A
When the time
prayer will com
he will use to le
bullocks
in
ploughing cond
the field and
prayers of Allah

return from the


he will find t
ready
for
cultivation.
Once great
Abul Omer
told him that w
will climb the t
will jump from
He replied him
by
leaving
heaven and h
will jump from
by holding the
of Allah . Onc
Abbas dip his
the water and
the live fish fro
and presente
same before h
he put his hand
fireplace
presented the
from there
him and told h
to bring the fis
the fireplace i
meaningful
important
th
bring the fish fr
water. Abul
asked him to j
the oven togeth
to see that wh
come out alive
there. So he to

not like this


both should
into the annih
so that we
should see wh
come out from
personality.
hearing this
was silent and n
anything furth
this matter.
Sheikh Abul
used to say that
his (Abul H
fear he could no
for a period of
years. He told
places he wil
Abul Hasan ah
him and in all
he was left be
him for four ste
he tried ten ti
reach the to
Bayazid befor
but he was not
successful in
matter because
has given him
strength and
that with the he
he will use to
the distance o
miles in one
and so with th
of such a stren

power he will
Bustam very fa
Once he was
his four finge
then he point
one finger betw
and explained
its
directio
towards
(direction in
the Muslims t
the prayer t
holy Makkah).
year the w
Makkah
for
pilgrimage was
and for this
some Hajj p
were died on t
and
some
pilgrims were r
back from there
So the p
asked Sheikh
who is respons
the death of so
Hajj pilgrims t
told them tha
the elephants
touch their
with the groun
there will b
possibility of
death of so
mosquitoes.

Once a
wanted
to
through a dan
route so for this
the persons
requested him
them some pra
that with its he
can able to
safely throug
dangerous route
So he told
they
face
difficulty and
then
they
remember him
situation. Bu
persons not
importance t
instruction and
started their j
On the wa
robbers
a
them and amon
one person wh
lots of his goo
luggage with h
the value of th
amount and
situation
remembered his
truthfully ther
due to this rea
was vanished w
goods and l
from there s

robbers
surprised to se
man with his
goods and lu
was not
av
there.
The
travelers who
remember his
were looted
highway
r
Upon the return
robbers that m
was vanished
the
spot
appearing agai
with his good
luggage. So
persons aske
where he wa
and why his
goods and lu
was not looted
robbers then h
them
that
remembered
sheikhs
truthfully and
reason Allah v
him from ther
he was safe a
goods and l
was also not
by the robbers.
When that g
travelers reach

to Qarqan and
told the sheik
they
remembered
truthfully but
of this fact all
goods and l
was looted th
the robbers b
person
remembered yo
safe and secur
his goods and l
due to remem
your name so
the reason i
matter .? H
them that Y
will remember
orally
but
Hasan will rem
Allah sincere
you should rem
Abul Hasan b
Abul
Hasan
remember All
your sake a
remember Allah
is a useless
without any be
it.
One
d
requested
h
grant the perm
to go to the m
of Lebanon

Qutub Alam th
he
gave
permission. Wh
person reache
mountain of L
and saw one
was ready the
all
persons
waiting for
Alarm so that d
was asking the
whom
they
waiting there
they replied hi
Qutub Alam u
come there t
for
the
congregation p
daily so they
waiting for his
there. So that
was very happ
he can meet
Qutub Alam
After some tim
persons were
preparation
congregational
and soon the
prayer was star
When that
saw the Imam (
of the prayer w
master only a
to the fear
disciple becam

conscious and
he was become
then he found
bier was burie
and no person w
there and also
Alam was al
more there. So
satisfaction
confirmation
disciple asked
with some
what is the n
Imam who wa
for the last pra
they told th
name is Qutub
Abul Hasan Q
and he will
again for the
prayer. So that d
was waiting for
see him there
next prayer.
After the end
next prayer
Qutub
completed the
and
the
d
approached hi
caught his ro
due to too muc
he could no
anything in this
. So he (Abul
told him an

given
him
instructions th
should not d
whatever he w
here
in
because he
Allah to keep h
from the cr
and not to discl
status and pos
the mankind
Bayazid Bustam
is alive after his
One
d
requested him t
him permission
Iraq for the le
of
Hadith
( traditions of t
prophet) so he
him whether an
teacher of
( traditions of t
prophet)
is
available there
the disciple
him that no
teacher is not av
there. So he to
that he will tea
Hadith ( tradit
the holy prophe
. As Allah des
his
no
education
him
all

knowledges d
His grace and
And the p
taught
him
knowledge of
traditions of th
prophet) per
But that perso
not believe his s
When he
sleeping in tha
and saw the
and who told h
the
cour
persons sayi
right. So from t
morning he was
his teaching cla
Hadith ( tradit
the holy prop
the holy proph
him.
During
Hadith ( tradit
the holy pr
teaching some
he used to tell h
this Hadith is n
and not belong
prophet.
So
person was ask
how he does k
this matter.? So
him when you
Hadith( traditi
the holy prophe
him then he u

busy in observa
the prophet and
you study the
Hadith ( tradit
the holy prophe
there
will
indication
happiness
on
forehead
of
prophet and f
wrong
( traditions of t
prophet) there
signs of worries
forehead
of
prophet and f
reason he cou
to know the ri
wrong
( traditions of t
prophet) easily.
Abdullah
used to say tha
he was arrested
royal policeme
they
took
towards Balkh
he was thinking
way that what
he was done a
this reason th
chains were put
foot. When he r
Balkh city a
saw that the
were there o

roofs of their
withholding of
in their hands
they were re
throw stones at
At that time
was
( revelation) on
which it inf
him that once
his foot on the
mat of Abul
while spreadin
the floor and
the punishment
mistake. So h
repenting
fo
mistake and
this reason the
were unable to
the stones at hi
the
chains
broken autom
and the rule
ordered the
policemen to
him
imme
without further
Once Sheik
Saeed came
house as a gues
with his discip
at that time the
nothing in the
except a few pi
the breads wer

but he order
wife to cov
bread pieces
cloth and to g
bread pieces
the demand o
guests from the
of the cloth.
this act, all
were eating the
as per their des
demand.
As per
reference at tha
so many person
eating the bre
the dining clo
the
servant
serving them
giving the
from the cloth
Due to his m
many breads
coming from in
the cloth but
matter of fac
were a few pi
breads were av
in the cloth c
the
house.
servant remov
cloth cover to
the position of
there but ther
nothing there
cloth cover .

scolded the
that his act is v
because if he
not remove the
from the bread
till
the
da
judgement the
will be availab
that source for a
After dinne
Saeed request
for
the
(ecstasy caus
music ) and de
his un-willingn
was given perm
for the Sama (
caused by mus
per his guests
as he never
Samah before.
Qawals
(cho
were
singing
poetry lines wit
of fingers an
Saeed then tol
that now it is th
to stand there a
the Samah (ecs
caused music
stood while tw
his sleeves an
the ground w
feet with full fo
due to this rea
shrine walls

began moving
Saeed request
to stop this a
was possibili
falling the buil
the earth and
were also i
condition ecsta
him.
Then he to
that
the
( ecstasy cau
music ) is legal
who could se
wideness from
empyrean and
the earth to the
regions and fo
there will be n
and its meaning
the veil was
for him . Th
addressed the
and told them
some of the gr
persons will as
you do dance l
then reply the
we are followi
in the traditi
great pious
like Abul Has
others.
Once Abu
and
Abul
wanted to ex

their
flexible
inflexible affa
they both em
with each oth
for this reaso
condition of b
them was c
instantly. Abu
went to his ho
began
w
throughout the
while putting h
on his leg.
Hasan was i
ecstasy through
night in which
crying the
night. In the m
Abu Saeed w
his
house
requested him
back his saintl
because he d
have power and
could not be
difficulties
troubles. So
Hasan
Bismillah (in
name of Allah
they embrace
each other and
retrieved
previous condi
He told him
Abu Saeed d

come on the
judgement befo
because
you
incapable to be
uproar on the
judgement. W
will first reac
and stop the up
the judgment d
he should p
there. The w
this book says
somebody will
in this matte
how Abul Has
stop the uproar
judgment day
this it will rep
that when Allah
power to an unb
who wanted to
the
mountai
prophet Moses
be upon ) whi
four miles awa
him. So in th
way Allah ca
power to a Mu
stop the uproar
of the judgment
At the ti
leaving
him
Saeed kissed
the door d
respect and to
him that he

equal to him an
proud of kissi
Astan Busi (
ones homage)
Abu Saeed ask
persons to put
stone in the w
and fix there
respect but
missing from t
night and reach
sill stone of h
in its place a
act was done i
days. So he as
persons to leave
is and for the
of Abu Saeed h
to close the
door of the shri
another door
shrine was ope
this matter.
One day h
Abu Saeed th
appointed him
pious person
time because
long time h
praying Allah
grant of the c
him who can b
his successor
is grateful to A
grant of such
like you. Abu

never spoke
sheikh so the p
asked him the
in this matter
told them tha
good deed that
talk before
because there
value of the
before the sea.
them that h
stone before co
Qarqan and b
he is the p
pearl.
Once Abu
was speaking
large gatherin
which the son
Hasan
was
present there. H
the persons w
free
from
adornment are
the children w
deliver
from
wombs
of
mothers as cle
clear and such
will pass from
to the world o
Then he poin
son and to
anybody want
the details the
should see his f

Abul
Tastasri told w
will use to
Qarqan then th
be great fear o
Hasan on him
this reason h
unable to talk
Due this reas
used to think
will be degrade
the
position
Wilaayat (Sai
is a status of cl
which Allah
blessed to some
beloved
s
through His Gra
When Bu A
due to his fa
piousness
greatness
r
Qarqan and
his house an
asked his wife
sheikh was gon
his wife was
him that he is
sheikh to a
(un-believer ) a
and she do no
where is shei
her husband wa
to the jungle t
firewood from
For this Bu Al

thought that w
wife is so ru
what will b
position even
he was heard
about his gr
and piousness.
seems that his p
is not low and
When he reac
the jungle to
for him and he
that he was
from the jung
fire wood loa
the tigers b
When he sa
scene he was
surprised
in
matter and wit
respect he kis
foot and told h
Allah granted
high position
great rank bu
wife told ma
things about
what is the rea
this
matter.?
replied to him
he will not b
weight of a go
how the tige
bear his weight
Then he to
Ali Sena to his

and after dis


for some tim
asked him to le
he want to c
his work of
building in the
as he was
mixed the soil
He said this a
on the wall and
time his bric
was fallen fro
hand to the fl
Bu Ali Sena
forward to colle
to give the br
to him but
automatically r
back to his han
the floor. Wh
Ali Sena sa
miracle
and
becomes his d
from that time.
Once ther
severe pain
stomach
of
minister of B
and all the phy
were informe
that his death is
due to that
pain.
But
persons
took
footwear of
Hasan to his

and put it o
stomach
of
minister and f
reason
he
recovering w
once.
One
requested him
his dress to w
that he could b
great like him
told him is any
will become ma
wearing the dre
man.?
And
continued
discussion on
matter that if i
possible then h
will become
upon wearin
dress. So whe
person
heard
remarks
then
person was ver
and regretted
mistake in this m
Some
requested him t
permission fo
preaching
to
congregations
need
for
invitation
t
Allah so he to
when you pre

the mankind t
not preach y
So that perso
asked him is a
will preach
also ?. So he to
and the condit
it is that whe
person will prea
then you do not
and in this w
will become th
who preach
but you wi
become the p
for the sake of A
Once Mahm
Gazni was pr
his servant Ay
he will give hi
to him and allo
to sit in his pla
also he (Mah
will exchang
dress from Ay
he will sit
place.
So
Mahmud Gazn
to Qarqan to se
Hasan and wh
reached there a
a messenger
that he came t
see him so
favour him
matter and see

his tent there.


told the me
that if he will
then he should
the following Q
verse and its m
is as follows.
To obey All
his messenger
as the ruler o
nation. Whe
messenger co
his message th
refused in this
so the messeng
the above vers
the holy Qura
he told the me
that he is busy
obedience of A
he is feeling so
the obedience
prophet and so
condition there
question of ob
of the ruler d
arise with him
Mohammad of
heard his repl
he said that
thinking him
ordinary type
master but he
great and Sufi
of this time.
will proceed t

him at his
Mahmud wo
dress of Aya
Ayaz wore Ma
dress and ten
were dressed in
wears and M
was in betwee
and they reac
see Abul Hasan
residence.
Hasan replie
Salam but he
stand to welco
king and was
towards Mahm
was dressed in
uniform but h
given importa
Ayaz who was
dress of roya
When Mahmud
him why he d
welcome the k
he replied to h
all is false the
nothing is tru
Mahmud told h
if this fraud th
are
like
S
(falcon) and w
be deceived
matter. So he
Mahmuds han
told him to rem
the Na-mahrum

initimate) from
so that the
continue
discussion th
Upon
Ma
instructions all
left from the
then Mahmud
to tell him any s
Bayazid Bustam
So he to
sayings of B
Bustami which
follows. One
will visit him t
will be free fr
un-luckiness
adversity.
Mohammad ask
whether the p
and rank of B
Bustami is
than the holy p
Because Abu
and Abu Jaha
the prophet bu
misfortune wa
gone from the
he told him t
care of respec
matter
and
exceed in his
(Sainthood ,wh
a status of cl
which Allah
blessed to some

beloved
s
through His
because exce
four caliphs a
companions
was seen the
and to this po
can refer the fo
verse from th
Quran and its m
is
mentione
follows. Oh ; P
you will see
persons who w
at you but the
not see you at
when Mahmud
this verse he w
happy in this
and he was re
him for his
kind advises
told him that
away from bad
and do not m
congregational
and
follow
kindness
generosity . W
asked for the
he told him th
always prayin
the Muslim m
women for the
and kindness o
When he ask

for his personal


and he prayed
good end of
due to mercy
kindness of
When
M
presented him
of string of gol
so Abul Hasa
given him a
bread of barle
asked to eat
Mahmud took
broken it into
and put into his
and chewed
some time but
not passed in
throat.
So
Hasan told hi
the loaf of sma
of barley is h
in his throa
Mehmud replie
So he told him
same way the p
string of gold
will be hanged
throat so please
back because
already divorc
worlds wealt
treasures.
Mehmuds
requests he d
take anything

him. Again Me
requested him t
anything
as
benediction for
he gave him
dress. While l
Mehmud told
that his shrine
beautiful and
replied him tha
granted him
kingdom but
of this there is
in him so he
demand of h
When Mahmud
his remarks th
was sorry for
of greed and
When Mahmu
leaving the
then he stood
goodbye to h
Mehmud aske
why he was s
upon his de
from him as he
welcome him
stood upon his
to his residen
was replied hi
at that time the
royal proud of
he went to ch
piousness and
but
now
h

returning back
humility and
thoughts and t
of indigence is
on his forehead
hearing
his
remarks Mahm
his shire.
While attack
Somnath tem
India when M
saw a large
of the Indian
with huge amm
and war weapo
due to this rea
was sure that
be
defeated
badly
so
ablution he
and requested
to help him
great war and
grant of victory
sake of dress o
Hasan Qarqan
whatever war
will be availa
the war will be
to poor perso
charity. Allah
his prayer an
enemies due t
differences in b
themselves
fought with eac

and in the
Mehmud of
was victorious
great history of
India
which
opened a gate
Islam in India.
In
the
Mehmud saw
dream in whic
Hasan Qarqan
him Oh : M
you asked f
smallest thing
sake of his dres
he would ask A
the conversions
non-believers
world into Isla
Allah will gra
request and n
believers will
in the world
mercy of Allah
night he told
persons that no
time in some
thieves were
one
caravan
injured
members
of
caravan. But t
strange thing
happened in tha
that somebod
slaughtered h

and put his h


the door of his
and he was no
of this.
When his w
heard
these
things
and
refused abou
Waliyat
(Sainthood ,wh
a status of cl
which Allah
blessed to some
beloved
s
through His
and she told
discuss abou
because he wil
the event of fa
but he is not aw
the event whic
happened in th
on his door.
So he told w
caravan was
then there w
veils before h
when his so
killed in the h
that time the v
there before
When mother
head of boy
door and due
shock
she
greatly and c

hairs from he
and put on the
the boy and
human being
Hasan
was
shocked due
great event of
of his dear son
also cut his h
beard and put
head of the boy
told his wife
both sowed th
and you cu
hairs of you
and put on the
head and he a
the hairs of hi
and put on the
head so now ou
same and simila
Once ther
severe starvat
seven days wi
and his discipl
on the seventh d
person brought
of flour and on
on the door
house and h
these things a
the Mystic p
So he told
disciples that h
have the capa
Mystic person

anybody from
you
having
qualities of
person
with
then they can t
things brought
man on the do
nobody claim
mystic perso
preferred
for
starvation .
One woman h
sons and bo
them have agre
themselves tha
will do worship
night then his
brother will
service of his m
One night one
told his older
that if you do
of mother
instead of him
will engage
worship of A
he granted h
permission an
himself was e
in the service
mother. Whe
brother comm
his worship an
beginning he
heard a divine
which it was to

We have gran
mercy on your
and for his sa
have also
mercy upon
When he hea
call he was su
to hear the sam
he prayed
Allah he was
You and my
in the servi
mother so w
reason that
forgiven my b
and not me and
sake You g
mercy on him
he heard ag
divine call in w
was told that
not want your w
and we will
and like the s
of the person w
service
of
mother .
period of 40 y
did not take res
for a minute an
to
attend
(morning) pray
ablution of
( evening )
After 40 yea
asked his disci

give him pill


that he can tak
rest .So the d
were surprised
this and they
him why this
was came in
mind upon a pe
forty years. H
them that tod
observed
indifference
Estagna (abil
dispense
carelessness) an
period of 30
except the f
Allah nothing
there in his hea
Once a Sufi
came there by
in the air to s
and landed befo
and while touch
ground he told
Junaid of his
When Abul
heard this and
and
touched
ground and h
him that he i
God and M
( name of th
prophet of Isla
his time. The w
the book exp

that
this
happened due
condition
engrossment
such acts of
persons whic
against the
Law in the co
of engrossmen
not be rem
adversely.
In
wh
considered the
compelling en
this book, Attar
the story o
execution of
the mystic wh
uttered the wo
am the Truth in
of
contemplation.
the saying of th
prophet which
follows and h
translation
mentioned as fo
I find the
(souI) of the R
(Allah) from th
side.
Once he h
divine call in w
was told that
Abul Hasan wh
you not afra

Nakarin ( th
angels
ques
man in his grav
his faith ).
told as the bra
will not afraid
camels bell so
also not afraid
dead persons .
he heard a
call in which
told Why he
afraid
of
judgement an
troubles and
replied that wh
will bring me
the earth to the
judgement th
will remove hi
of Abul Hasa
will drown in
of Wahdanit
belief in the u
God) so that
will be there
Wahidanit (the
in the unity o
and in this way
not be there
how the ange
bring the punis
on him.
Once in th
during prayer t
heard a divine

which it was
you desire th
should
d
whatever We
about you t
mankind? An
replied that
Allah do You
that I should d
the observati
mine which I g
to Your kindne
mercy and thi
will be disclo
me to the mank
Once he told
Allah does no
the angel of d
take out my s
the soul was no
by the angel o
nor I am re
deliver it to th
of death and t
is Yours en
thing and so I
return back to Y
He said he h
divine call in w
was told W
faith (Eman)
replied that th
is the thing
You given to h
said he heard a
call in which

told You are


and I am Your
he replied i
matter that Y
Omnipotent an
a helpless perso
He used to s
when he reache
the empyrean
angels
in
welcomed him
they told him
they are angel
one group to
are
creation
angels who live
sky and other
told we are s
and then he tol
he
is
Ila
(divine ) and w
angels heard th
were very sorry
matter and
learned persons
his reply the
were very happ
him.
He used to s
today he was
to know the pr
status
and
knowledge of
(Marifat)
an
meaning is tha
is no end of

things. He told
granted him su
that with whic
will proceed fro
empyrean to the
regions and r
back from there
empyrean aga
he could not
that where h
gone and its dir
He heard a
call in which
told that whos
will be like thi
how far he
reach .? So he
that how far
journey and ho
is such journe
he
gone
travelled back
same place. H
he heard 4,000
from Allah an
would have
10,000 things
Allah
then
things
will
happening to h
do not know? H
due to the me
Allah such
was given to h
with which if
determine to

the black ra
Roman brocad
he could chang
once. And d
kindness of All
power is stil
him.
He said even
he was not
basic educatio
due to kindne
mercy of Alla
learned
all
knowledges . H
grateful to All
his help for h
lostness
in
Haqiqat (truth
his apparent b
not real as its p
existence was
finished . H
Allah granted
such a pain
some of its p
will be out the
will be deluge
will
be
dangerous tha
Noahs deluge
told upon his d
will help his d
at the time of
deaths . Wh
angel of death
with them then

stretch his hand


his tomb and pu
on the kindn
Allah on the l
tooth of the
persons so tha
will not forget A
that
serious
difficult time.
He told Oh
gives him such
which you ha
given from
Adam ( peace b
him ) to anybod
do not like the
which You
already
give
others. And a
said to his d
that Allah gran
favors only to
teacher which H
granted to all
Sheikhs
Mysticism .H
after Eisha
( evening pray
did not use to
rest unless he
not present hi
account of de
Allah. He told
day of judgem
Allah will forg
the mankind du

sake then he w
look at there
his sublimity
he possess with
the court of Alla
He told the p
what do you
about such a
who will not li
inhabitations
lonely place
keep remembe
thing that Alla
grant him s
great
status
position and
sake of that p
position there
a great light on
of judgemen
inhabitations
lonely places
enlightened an
due to his posit
status Allah
forgive
all
creations . As a
of fact that per
not prayed
world nor h
recommend
creatures on the
judgement.
He told
lonely places
time Allah wil

such a power
with which if
desire then h
catch and take
the sky and if
want he can a
travel to the
regions
seconds and
there. He told
every action
miracle. If h
stretch his han
he will find
which will be
into the parti
gold. As a ma
fact he will
stretch his hand
air for the s
miracle becau
one who will
of the miracle
show his mirac
so for him
will close the
miracles.
He
there will be no
in your hearts
are dead. He t
meaning
of
miracle is that
darwesh
wil
some question
the stone th
should reply to

Again he to
persons that wh
to keep fas
worship day an
to get their goal
life but due
kindness and f
Allah he will r
the goal. He sai
he was four
old in the wom
mother and he
remember the
of all events fro
time to till no
when he wil
from the worl
also he will t
details of the ev
the day of jud
to the persons.
He said he
explain
the
better than Jin,
beings, anima
birds because
brought
all
things before
and shown h
above things
and he said he
well about the a
this end to th
end of the wor
if there will b
splinter in the

of anybody th
would know
that matter. If
disclose the
between him
Allah then the
will not believe
matter . If h
explain the de
favours of Al
him then in
situation the he
the mankind w
like cotton .
He told he
feel sorry to
before Allah a
with Him in
condition
consciousness
will keep awa
that caravan fo
the prophet
head of the c
He told Allah
starting and end
creatures and
is that the de
creatures whic
they do in the
and its end
rewards
that
creatures will
the day of jud
He told Allah
him such a ti

which the wor


religion are d
of it. He told
worships for th
of
Allah
caring the he
heaven and alw
is in the condi
the fear of Allah
He told that h
explain the
matters of Allah
special
because
they
unable to und
the secrets in
also he wi
explain these
to his
pers
because in tha
there
will
possibility of
and show i
matter. He told
did not giv
power to his to
explain the sec
Allah. He told
burnt down
womb of his
so at the time
birth he was bo
burnt and melt
become old be
period of his
He told al

creatures are
boat and he is it
and he told t
will alive alway
He told
given him s
thinking and
His kindness
which
he
observe the
mankind. He s
spent all his da
nights in this
and for this rea
thinking turne
eyesight and
become light a
become happin
after it turne
the fear and
this he was rea
such a place wh
thinking was
into the wisdo
then his a
diverted and a
turned toward
mankind then
his affection
greater than oth
the mankind an
he told if it is p
he would die
of the mankin
the day of jud
he would set

accounts
of
mankind and
who will be h
the punishmen
such
punis
should give t
instead of the o
He told All
keep his frie
such a place
where the m
will not reac
them. If he
explain
the
favours of Alla
the
persons
declare him a
and insane
Whatever he ea
, see, hear
whatever
created in the u
is not secret ma
him
as
disclosed all
matters to him
is agreement o
with him that
be allowed to
the pious perso
he will not be a
to look at t
fortunate. So h
meet the pers
the day of jud
with happine

whom he alrea
met in the wo
said once he pr
Allah to take
away from the
and then he
divine call in
he heard Oh
Hasan I will ke
in the world s
my beloved
will see you an
who will not s
then
they
establish
re
with you even
without seeing
created you w
cleanliness so
clean persons w
be able to me
see you. He t
every worship
a reward for it
reward
of
persons
are
determined an
known and All
grant their rew
per His wil
pleasure . So fr
clear that the
of worship from
is great an
worship
is
equivalent to i

this
reason
persons
become the bel
Allah and
engage in the w
of Allah always
He has said
talking to Alla
fifty years b
heart and tongu
aware of this
and for a pe
seventy three
he spent his
such a way
never
pr
against the
rules and regu
and never follow
soul even
minute .
He told he sp
life in such a w
his one step wa
the empyrean
nether region
another step wa
the nether reg
empyrean . H
Allah told him
he will go in
court of Alla
sorrow and gri
Allah will gra
mercy on him
will present

with indigenc
humility then H
make him w
and if he will
there without
then He will m
soul
under
control .
He told once
presented befo
all treasures
worlds then h
Allah that he w
prefer these thi
Allah
told
Oh :Abul Hasa
is no share of
the both world
He ( Allah) w
there for him
place of them
told Upon leav
world he did
anybody and
talking to Allah
not
talk
anybody.
He told
mankind is not
of his status
Allah granted
Once he aske
person do you
meet Khizer ( n
a
immortalized

fountain of life
that person said
he told him
was wasted his
sixty years
should engage
time in the w
with great a
and do hard w
cover the loss
matter. Becaus
created Khizer
of
a
immortalized
fountain of life
you by leaving
you were wil
see the creatur
obligation fo
mankind to
everything an
approach
t
Allah.
My condit
such that when
His company
will not desire
company
of
creatures. He t
creatures are
for his praise b
whatever they
about him
actually opposit
He said w
looked
upon

personality th
come to know
his annihilatio
when he looked
the annihilatio
Allah allowe
observation o
personality. D
this event he
the
conditio
surprise and t
heard a divine
which he hea
the declarati
personality. So
Oh : Allah
Yourself nobod
not declare
Your personal
per the saying
Quran and its m
is as follows.
Shahad
inhawu La-Ilah
Alhu .(There
God but He tha
witness of Alla
When
widened the w
he walked on t
and in its light
period of man
and he reached
the infidelity
proofs of Allah
told Allah

him such a pow


capacity with
he can reach in
step to such
where even the
could not reach
He told h
disgusted due
pride so he
drowned in the
but he coul
drown in it. Th
jumped in the
there was no e
fire on him. To
himself he
starvation for a
of four mont
ten days but h
not died. Wh
followed humil
Allah accepted
for
this
granted him
status but he co
describe abou
position in the
He told h
stopped on th
and examine
deeds of all cr
of the earth a
and he foun
deeds are not
for him as h
informed abo

ownership o
deeds.
At that tim
heard a divine
which he was
Oh : Abul Ha
the deeds o
creatures are
in your obse
so in the same w
value of all you
is useless, n
and no value
before Us.
He used to
his hymn Oh
I
do
not
confidence
asceticism ,w
knowledge and
as I do not
myself as a l
person and
and Sufi perso
Allah You are
and in Your kin
am low in y
creatures .
He told tho
could not stan
and concrete a
sky and m
before Allah s
persons are not
courageous p
But actually th

called dead a
finished
them
and remembe
(Allah) person
He told the
person is on
should never
him as a pious
because the v
attribute of Al
He told if o
wants to beco
man of miracle
he should e
time and sho
starvation fo
period of thre
And again he
eat for one tim
should do sta
for a period o
months. Agai
eating for one
and he shou
starvation for a
of one year.
there will be a
of starvation
period of on
than one thin
appear by in
power in such
like a snake
mouth and whi
be transferred i
mouth and aft

there will be no
for the food pro
will be requir
him.
After the har
of endeavors
starvation whe
intestine was
then a snake
appearing ther
he prayed All
he does not ne
source and w
Allah will w
give him and
should be given
without any s
So grant him w
he wants d
After this pray
was sweetness
stomach which
like the fragran
which was bett
musk and s
than honey . T
heard a divine
which it was to
We will prov
food provision
empty stomac
water will avai
his thirsty liver.
If there w
order as above
will eat his foo

will drink wate


such a source
the mankind w
know it. H
when he posse
other than Alla
he could no
sincerity in his
When he l
mankind and
upon Him (Alla
without his end
he found si
Upon His indif
and observati
found
that
knowledge o
creatures is
and it is equal
grain before
Upon observat
His mercy he
that He is
Merciful that
of the manki
nothing befor
Mercy
Magnificence.
he was busy fo
years in the s
in the affairs o
and due to this
his wisdom wa
away from Al
despite of this

mankind thoug
a wise person.
He said if the
no hell and
were made by A
that it can be
out that how
lovers of All
there and als
out the total num
persons who
worship Allah
free from the h
told he used t
Allah to fre
mankind from
worries and t
and to give
worries and t
to him perm
and to give h
power to bear
great burden by
He told his ca
the empyrean
foot are in the
regions and h
hand is in the e
the other is
west. Its mean
that Allah in
him all the aff
earth , sky, e
west and He ( A
removed all v
him. He told to

towards Allah
are many wa
there
are
creatures so th
many ways to
towards
(Allah)
creature will fo
own way as p
capacity and
He told he fo
all ways an
found all wa
busy
with
creatures. He t
prayed Allah t
him such a w
which he will n
others except
and himself . S
was shown hi
way. But
could not a
follow that w
they do not ha
power to cover
Its meaning
those who will
have the love o
then
they
endure the t
and difficultie
follow
sincerity. Beca
such conditio
sincere persons

find the nearn


Allah than
He
told
courageous is
whom the worl
him a un-coura
One
who
courageous fo
world then actu
is not a cour
person. He sai
he heard a div
in which he he
Oh: Abul
follows
commandments
because
I
( Allah ) alone
will alive alw
who will neve
death and I wi
you the eterna
To keep away
My
(A
prohibited thin
My kingdom
strong that i
never meet i
and I will gran
country for
there will b
downfall for it
told when
about Wahdiniy
belief in the u
God) then he s

circumambulati
the earth an
around him for
the creatures
aware of it.
heard a divine
which it was to
The creatures
demand of the
from Him (All
as a matter o
they did not t
Him (Allah)
grant of the fai
meaning
is
without than
grace the cr
should not dem
the heaven from
because withou
there will be n
of
heaven
anybody.
He told eve
the learned
will demand f
more knowledg
the Mystic
will demand fo
mysticism but
demand every
from Allah suc
which
will
happiness fo
Muslim brothe
told
only

persons shoul
with him who
know that on t
of judgement
first recomme
Muslims
for
salvation from
and after that
proceed towar
heaven. One
not having faith
matter then that
should
not
towards
him
convey Salam t
He told
granted him
thing with wh
was died. An
this Allah wi
him such a
which there w
no question of
will be possib
told if he wou
something befo
learned perso
Neishapur the
will discontinu
preaching and
their pulpits. H
he has truce w
creatures and
Creator and th
be no war
them.

He told if he
feel no danger
creatures
th
would expres
fact that he
reached the sta
level of Bayaz
also he would
thing which B
was told to Al
told further th
was also
r
there
where
thinking of B
reached .
He told
granted him
positions more
Bayazid. Beca
per saying of B
that he is not t
and
nor
resident. But h
Hasan Qarqani
that he is resi
Wahidaniat (the
in the unity of G
Allah and h
travel in his o
He told from t
when Allah ke
away from his
then from tha
heaven is desir
him and the

keeping away
him.
He told the
and position
was granted by
to him and i
there the he
heaven will pa
they both will
there
with
inhabitants. H
the creatures
express the
which are inte
with the creat
the creations.
is
expressing
things which he
talk to Allah.
his parents b
to
the rac
prophet Adam
be upon him )
are called m
Admi (its mea
from
the
Adam (peace b
him) and his
and position i
that where
( peace be upo
and the man
found there. H
Bayazid foun
alive in all con
Once he rea

following vers
the Quran a
meaning is as fo
()
(
Lo!
punishment o
Lord is stern.
Al-Burj Verse
11) .In this resp
told the puni
of Allahs is st
the creatures b
hold of the g
of Allah is
stronger than th
of Allah .He
his heart the
such worries o
are there in
nobody
from
world cannot
there and fou
depth and w
understand
situation
pre
and existing th
He told on t
of judgment Al
call him to com
to Him and w
him what h
demand there a
he will reque
(Allah ) to bri
persons who
with him in the

and also he
demand
for
persons who
his tomb upo
death and the
who heard his n
not. Then at th
Allah
will
commandment
matter as he
Hasan ) was
His orders i
world so no
(Allah ) will ac
request there.
due
to
commandment
Allah
all
persons
wil
brought there .
So at that m
the prophet wil
him if he wan
he will provide
before him but
reply to him th
the world he fo
him so here a
will follow hi
will be obed
him there.
Then due
command of A
angels will sp
floor of light on
he
(Abul

Qarqani) will
there. The prop
bring such grea
persons and
records breake
not born in the
and in that s
Allah will ord
(Abul Hasan Q
to stand agains
and then Alla
tell the holy p
Oh: My b
those persons a
guests but he i
Hasan Qarqani
guest of honou
told those who
his sayings o
hear it later tha
persons least p
will be that th
be forgiven by
on
the
da
judgment witho
accountability.
He told Oh
your
p
preached him
preached
all
creations exce
holy prophet.
told on the
judgment the re
between the cr
will be disco

but his relat


Allah will n
discontinued .
On the d
judgement all p
will be there
pulpits of light
pious person w
there on the ch
light so tha
creations will
look for all o
there.
But Abul Has
sit on the fl
oneness and w
at Allah from
He told the n
of Allah will
found by cover
places and the
should return
whatever the
from
Allah.
meaning is t
finish oneself b
upon this situat
personality of
will be known
. He told he u
pray Allah n
grant
him
position in
there will no ex
of his humility

His
(
All
presence.
He
told
creatures
wi
away from a
person one wh
engage in to
He told Oh
he always u
caused You
distressed, bu
are near to him
it, he could not
express his g
in this matter.
Allah he sac
all of his thi
Your way and
spent the
belongs
to
(Allah). Oh :
pray You to fin
existence so th
only remain. H
that he passed
steps and his fi
was from the
the nether regio
regarding
remaining steps
not know i
matter. He told
Allah my crea
for You (Allah
pray for not
garment of othe

: Allah many
will prefer pray
sincerity, Haj
pilgrimage of
and Madina)
Jehad (religious
knowledge and
work but ma
like that pers
who will not l
others but lik
(Allah) only.
Allah allows
meet such pers
who will call
(Allah) names
requirement
deserved so t
will get benef
the company o
person.
He told on t
of judgement
will be one gr
martyrs who la
lives for the s
Allah. But he
raised there
martyr
and
position and
will be more t
above
group
martyrs. Beca
was killed b
sword of pass
Allah.

He told he is
man of pain th
pain will be al
the end of his
said there are
persons
who
punctual
for
prayers and fast
the courageous
one who will
his life of sixt
in such a way
his book of
nothing shou
written and
obtaining such
status and posit
should
regretful of All
do his effort
humility.
He told
Israeli
com
there
were
persons and o
used to be
prostration
f
period of one y
another was use
in prostration
period of two
But
one
thinking
observation i
Ummat (natio
Prophet Moh

(peace be upon
better than pro
of one and two
He told if y
find that your
moving towar
tides of the wor
there will be fi
it and when yo
into it then yo
become ashe
there will ari
tree from that
and on that tre
will be fru
existence and
you eat it the
will be annihil
the Wahidania
belief in the u
God). He told
created such
and whose hea
enlightened wi
of Touhid (un
God) and if
creations of s
earth will pas
that light way
will burn do
such
things
meaning is tha
created such p
who are busy
worship of All
they are not

interested in an
things.
He told the
which are in the
of pious person
they will reve
of it then the cr
of sky and eart
face problems
matter. He told
created such
also and if the
in the blanket b
can
watch
movements o
moon and star
angels used to t
details of reco
good and bad
of creatures
sky and for th
can watch from
blankets.
B
Allah cleared
veils for them
His kindness
mercy.
He told the
upon reachin
(Allah) friend
get lost in the w
engrossment. H
the example of
like a cock and
wing is in the e
the other one is

west and its st


in the nether r
He told that
not good fo
friendship in
heart there is a
for the salvatio
He said it
secret of pious
that they shou
disclose themse
the both worl
also Allah w
disclose
them
anybody. He
Allah told P
Moses ( peace b
him ) that you
not see Him s
who will dare
matter to look
at Him (Allah)
saying Lan
(Gods
repl
Prophet Moses
be upon him) i
words
and
meaning is that
shall not se
(Quran 7:143)
the tongues o
persons were s
by Him (All
they want to
look at Him (A

He told Alla
such burden
hearts
of
persons that i
of small partic
will be disclo
the creations th
will finish by
it . As the
himself will loo
them so they
able to bear s
heavy burden. I
will not look
them then thei
will be shattere
their bodies an
will become h
to bear such a
burden.
He said
Allahs pious
will call Him
then the bird
animals will b
silent in this
and some time
the birds and a
were used to b
in the remembr
Allah so there
fear in the un
and due to this
the universe wi
shaking. There
three times o

pious person
which the ange
face fear i
following matte

1. To the ang
taking the
mankind.
2. At the time e
mankind by an
Katibeen.( T
recording men
deeds).
3. At the time
the grave by the
(Two the angel
in his grave abo
He told due to
mercy of Al
prophecy will
Him (Allah) to
when they s
which will be
once. He said
his endeavors u
of his subsisten
was not compl
He told he w
from the crea
was come to
creations are he
able to do nothi
He told to sp
such a way t
Kiraman and
two angles re

good and d
become helpl
deeds of mank
be disclosed t
Allah. If you w
your life like t
your life busy i
the worship of
the angel K
Katibeen (the
recording men
deeds) should b
duty in the
throughout the
should know
other than Alla
least style of
the angles
Katibeen (the
recording men
deeds) will p
court of Allah a
that such and
done good dee
bad deeds.
He told the
grief of pious
from Allah. He
relations with A
mankind
be
relations are ke
( Allah ) only
big friend oth
He told Allah
power to some
which they wil

and returned ba
in one night o
persons cover t
one minute o
when Allah wi
men from the
that men will
thinking of cre
that situation A
him His nearn
person will be a
creations and it
thing. He told A
great position to
so that they
observation of
that position
persons will
positions and w
can look the
Tablet. He said
life in the ser
learned persons
not become
anybody becaus
(spiritual guide)
Some wise
him to explain
difference betw
and faith
(knowledge of
asked the pers
inform first the
things to en
explain the po

matter . So tha
weeping.
Some perso
about the pers
will turn towa
said after the p
could not get
because this po
be given oth
prophet of Allah
He told the
should leave
such a way t
should not k
matter.
Due
attachment with
they (the cr
know about the
He told the
should not t
mankind as pe
and position bu
talk as per the
mankind. He
persons will
know somethin
they do not kno
When they sup
do not know
Allah due to h
reveal everyth
and Allah will g
heights
of
(knowledge of A
He told nobo
Allah by his

thinking and f
knowledge he
that his know
have been more
He told the
should approac
death. He told t
of heart is o
become a pa
remembrance o
one who will
(Allah) patient
(Allah) rememb
will become he
for the true wor
will grant the o
all such thing
reserved for ob
He will (Allah
them the thing
which are goo
He told on the
there is a baza
is called the b
persons of M
which there w
beautiful perso
such place M
will reach there
at that place. T
beautiful perso
follows.
1.Karamat (Mir
2.Attat (Sinceri
3.Riyazat (Mys
4.Ebadat ( Wors

5.Zuhad ( Myst
He told the
and luxuries o
such things and
like these thing
be away from
this reason he
the nearness o
man should wo
in lonely places
mankind and in
he should cove
kindness. He sh
everything exc
should get
Wahadaniat (th
unity of God )
existence . He
two names o
which are as fol

1. Zaheri (Man
2. Batini ( Inn

The Zaheri
relates to the le
(Manifest)
(Innermost) kno
learned
per
(Innermost). B
knowledge w
than the knowle
this knowledge
of Allah for w
creations have
this matter.

He told one
the world and
world will be
Those who wil
such person wi
world. He told
one who is aw
religion becaus
in the posit
(indigence) and
these two thing
told when Alla
the prayers bef
so one should
subsistence from
He told th
person will n
person himself
the condition
called as the co
called as know
Allah wants to
person from a
the
sake
person

forgiveness for
told that the cla
that they are t
prophet is no
reality the suc
persons as they
innermost and

qualities of th
which are ment
1. Indigence an
2. Trust and hon
Also the fo
the prophet are

1. They alway
observation
2. They think
3. They have
4. They do n
mankind.
5. They are a
6. They do no
which the m
7. They do no
things with
things .
So such types o
in the pious p
reason they ar
successors of
described the p
and if one drop
the whole u
drowned in it.
He said desp
is fact that you
one should not
after its logic
false and void.
ever from Allah
of the soul , p
on the day of ju
among all crea

and if He will
the fact that
possible .
He said if yo
than Allah then
of sublime co
Allah will gran
sublime cour
persons are tho
drink of love
unconscious.
He told the
something to th
from this world
except annihil
suitable there.
who will cover
He said we
remembrance o
completed of al
we should have
we can able t
injunction of c
enough with wh
subsistence is
reserved for u
us. And such
which we shou
resereved subs
should not dem
He told if A
place in the oth
due to his statu
not desire that
great and super
said if you wa

and also wan


personality of
successful in th
light of belief th
and get him (Al
He told to pa
the stream and
great pains) ins
face great pa
will come after
there was one p
was passed fro
of remembranc
a white cloud
and at the tim
green colour cl
sky. But the re
grace for the
carelessness for
except the follo
are complaining

1. Allah never
2. The prophet
3. One Muslim
He told the
are as follows.
1.
2.
3.
4.
5.

The journey
The journey
The journey
The journey
The journey
He said he lo
position of piou
are all pious
indifference is

they got there


when the piou
Allah.
He told a t
(Islamic ) law t
great position
around him.
He told Allah
width of one w
empyrean to th
another 98 worl
is no capability
told the examp
day is in need o
no need of the
the need of the
of it. Because
sun with themse
He told to th
Allah wanted
light of sight to
there will be in
complete perso
persons toward
the ways for th
He (Allah) like
from drowning
came over th
personality of A
He told on the
over to the heav
see one group
these persons?.
this group of p
Allah and for th
in such a way th

He said there
its first goal is
less courage wi
from there and
goals which are
He told th
different ways.
and the way o
Allah . So if
reached toward
this matter. If o
to reach there th
He told one w
existed but he
such pious per
width of the ea
He told the he
which there is
though they hav
is difficult for t

1. To keep the
2. To keep in
creatures.
3. To keep in c
He told the g
pious persons
have complain
of Allah compl
He told there
greedy learned
upon their kno
from the Satan
follows.

1. The remem
2. Generosity.

3. Taqwa (piet
4. The compan

He told if yo
then it is also a
benefits are the
person is equa
visit of Madina
So there will
(Muslim) perso
He told there
the prayers)
1.Kaaba is Qibl
2.Baital Muqda
prophet of Alla
3.Bait al Mamu
4.Empyrean (W
5.The personali
As per the Qu
there is Allah
Baqra is as follo
()
Unto Allah belo
is Allah's Count

Unless he tol
places then in
meaning is tha
difficulties in
passing through
nearness of Alla
He told unles
endeavours till
Because witho
endeavours to g
this respect.

He told the b
it. And the bes
wise persons w
friends with lig
of inspection. T
replied that he
He told many p
them that they
their claim was
He told tho
belonging to th
it is must to kno
there in the ba
yourself only . A
the goods of hi
then he will bec
He told to thi
be over becaus
personality of A
orally or by hea
He told the k
dress and wors
through the pro
and for this he
while distributi
worries to the
told the pious
are happy on th
creations.
When the per
of the pious pe
reason the con
without salt in
everybody shou
Allah truthfully
accepted worsh

He told If the
will fall on an
anything and e
follow the enm
prayer and fasti
heart is better th
He told the w

1. Ten years f
2. Ten years fo
3. Ten years fo
4. Ten years f
He told one w
others.
He told to be
practice of holy
life with Allah
who are pure an
He told to get th
1.To weep so m
blood from eye
2. Always have
urine.
3. One must o
worship of Alla
of his body.
He told to rem
Him (Allah) ag
said that by say
say Allah again
praise of Allah
He said if the
be caused dama
dress will be n
called existence

but he is not
courageous one
He told Allah
his personality
Rasoolilah (The
is His messeng
persons will be
remember the I
who were burni
drowning in the
He told Darw
nor there shoul
day and night in
of Allah but ac
busy for every m
He told to fol
out of the tongu
there. And leav
attention of Alla
He told not to
the Darwesh pe

1. Their hearts
2. Their bodie
3. Their souls
He told one
creations. He to
the tiger then h
deeds then it w
persons told th
He told the gate
Allah is very fa
He told one
possibility of et
He said if so
personality for

there is a way f
this way Allah
and status whic
He told Allah
keep reserve th
He told the fr
who will reach
upon looking a
heart will be co
there as a trave
your bound of h
He told those
will no place o
spend their live
of the paradise
Once he was
where he woul
pilgrimage of H
he is going the
Khurasan?. As
but he did not to
He told if on
prayers and fas
is a veil and no
told if one pers
be no harm from
spent his one d
harm to the Mu
his worship for
pious persons a
him. He told the

1. People of so
2. People of S
3. People of kn

He told nobo
.If such thing w
But the real S
sincerity. He sa
that he is a Mu
He said if yo
Allah will forg
there as you cau

1. Blind.
2. Deaf.
3. Dumb.
Its meaning is
who did not he
right thing.

He said it is
way of her nest
in the world. B
inhabitants and
happy with the
1. The person
2. In the condi
3. The person

He told the pers


1. Bodily.
2. Heartily.
3. With his ton
4. As per his w

But if one perso


there will be no
thing. When yo
following thing
1. Love.
2. Fear.
3. To spend lif
4. To choose s

He told Allah
for their separa
(Allah) should n
He told many
He told the lear
period of one y
both of the wo
Allah.
He told who
ashes will be t
see, hear and
solitude and co
He told for le
life should get
nothing but lik
worshipers use
will become us
and prefer for
He told one w
mortal person w
mortal person
And he will obs
Muhrams (Inti
friends ). He to
Master ). He to
take the rest of
He told for le
world. Upon dr
buried in their g
He told the fo
1.
2.
3.
4.

Mortality
Perpetuity
Observation
Cleanliness

He told by at
with Allah. He
between Maraf
1,000 stages an
must and neces

1. The empty h
2. The heart w
3. The heart o
He said there
to the other wo
Allah. But the
ocean of love t
He told the unl
(Allah) by his
nothing . He sai
He told the w
worries in the w
that one should

As you were u
sake you are rew

He told all the p


its requirements
but his thirst wi
He told one s
get one miracle
first one should
that the dead pe
all promises an
If you will b
persons replied
sake of his love

It is famous a
he is a friend o
and must and it
Once he ask
you are ignoran
be no defect in
he left the wo
condition of un
world and how
from the world.
because one wh
When the per
of Allah. Again
alertness will be
the sign of indi
will not give p
it from there. H
spent his fifty y
And he was in
busy in the wor
allowed to see
he was always i
after this there i
He told he us
to Asar prayer
He said he did n
friends and visi
possible manne
told to endure t
look of pious p
years he is in th
a desire to eat b
somebody kille
that His dealin
When the pe
per Islamic Sha

but the dome of


he entered into
of Allah and ev
told that Oh
(one set of stan
accounting the
He used to sa
Allah at any pla
beggars for mon
When he wil
his friend a dog
Allah you have
He told the pe
us in our every
years of his lif
which he was t
world.
He told one n
this respect. Ag
matter. Again it
friend but why
and for this the
and likeness of
He said when
carefully he ask
following thing

1. Faith.
2. Love.
3. Attention an
Allah told him t
At the time o
should know th
the land level o
Bustami and fo
matter.

Upon his deat


the footprints o
found roaming
His grave is in
are a number o
for the sake of S
Some persons
he told Allah t
be done by him
world ) in this
Mohammed b
Qarqani) came
recovered soon
told him that h
help him in this
After twenty
his son reporte
who is there be
present here wi
His date of de
which is same a
Bul Hasan

===
The End.