Mawlana 'Ali Ibn Husain Safi, Muhtar Holland - Beads of Dew From The Source of Life (Rashahat 'Ayn Al-Hayat) - Al-Baz Publishing, Inc. (2001)

RASHAªÁT ‹AIN AL-ªAYÁT
BEADS OF DEW
from the Source of Life
HISTORIES OF THE KHWÁJAGÁN
THE MASTERS OF WISDOM
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Allåh is Manifest Truth [al-ªaqq] Qur›ån XXIV: 25

The cover calligraphy was carried out by Mohamed Zakariya as a Zer-endûd Levhasi
(a panel executed in pure gold ink over, in this case, a black background).
The main calligraphic element, which is executed in the celi sülüs script in a
symetrical composition, depicts the Divine Name al-Haqq [the Truth]. Over the
main calligraphy, in ta’lîk script, is the phrase jalla jalålu-hu which is often used after
a Divine Name. It means “Magnificent is His Majesty.” Below the main calligraphy
is the calligrapher’s signature and the date, 1421AH.
Mohamed Zakariya studied Islåmic calligraphy with two of the world’s great
masters: Hasan Çelebi for sülüs and nesih scripts, and Dr. Ali Alparslan for the
nestalik script, and is the recipient of the prized icazet (diploma) from both of them.
Mr. Zakariya lives and works as a professional calligrapher in Arlington, Virginia.
Cover Design: Dryden Design, Houston, Texas

Pivot Design, Inc., Fort Lauderdale, Florida
Body text set in Ghazali and Jilani fonts by Al-Baz Publishing, Inc.
Printed on acid-free paper
©2001 by Al-Baz Publications, Inc., on behalf of the Muridun al-Haqq

All rights reserved. No part of this book may be
reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopying, recording,
or by any information storage and retrieval system without
permission in writing from the publisher and copyright owner.
Library of Congress
Catalog Card Number: 00-105324
First Edition September 2001
ISBN: 1-882216-21-0 Paperback
ISBN: 1-882216-22-9 Hardcover
Published by: Al-Baz Publishing, Inc. [for the Muridun al-Haqq]

P.O. Box 348, Fort Lauderdale,
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(954) 567-4072 Fax: (954) 563-1311
E-mail: albaz@bellsouth.net
Printed and bound in the United States of America by McNaughton & Gunn.
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BEADS OF DEW
Mawlånå ‹Alº ibn ªusain »afº

Translated from the Turkish
by Muhtar Holland
AL-BAZ PUBLISHING, INC. iii

FT. LAUDERDALE, FLORIDA
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Say: We believe in God and what has God is the Manifest Truth (al-Haqq)
been revealed to us, and what has been Quran XXIV : 25
revealed to Abraham, Ishmael, Isaac
and Jacob, to the twelve tribes, in what In seeking the perfect knowledge of
was given to Moses, to Jesus and the Absolute Being, the Muridun al-Haqq
prophets from their Lord. We will not (Students of the Truth) strive to im-
distinguish between any of them and prove the imperfect in themselves and
unto God we are submitted. in their surroundings.
Quran II : 136
DEDICATION
Bismi’llah ir-Rahman ir-Rahim
This translation into English of the Rashahat ‘Ain al-Hayat is a
gift to Sheikh Abdullah Sirr Dan al-Jamal from his murids.
In this small way we have tried to show our gratitude to him for
all that he has done for us. We can never repay him.
Sheikh Abdullah Sirr Dan al-Jamal is a Sheikh of the
Naqshbandia. He is now in the evening of his life, may Allah be well
pleased with him.
He has devoted his life to the Sufi path, and to the way of Islam
and His Messenger, Muhammad Mustafa, salla’llahu alaihi
wa salaam.
For many years Sheikh Abdullah Sirr Dan al-Jamal had hoped
that a translation could be made of the Rashahat. That Allah has
permitted the publication of this book has touched his heart.
We his followers, the Muridun al-Haqq, give thanks to Allah that
we have met with Sheikh Abdullah Sirr Dan al-Jamal in his
lifetime, and received the blessing of his guidance. We pray to
Allah that we may be with him in the worlds to come.
Surely the noblest of you in the sight of God is the best in conduct. Quran XLIX: 13 vii
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Contents
Seal of Shaikh Abdullah Sirr Dan al-Jamal v
Dedication vii
Acknowledgements xv
Translator’s Introduction xvi
Introduction to Beads of Dew xviii
THE MASTERS OF WISDOM:
Khwåja ‹Ubaidu’llåh ¡ashkandº 1
Khwåja Y«suf Hamadånº 2
Khwåja ‹Abdu’llåh Barqº 3
Khwåja ªasan Andåqº 3
Khwåja A¥mad Yasavº 4
Manƒ«r Ata 4
Sa‹ºd Ata 4
Sulaimån Ata 5
ªakºm Ata 5
Zangº Ata 5
Uzun ªasan Ata 6
Sayyid Ata 8
Ismå‹ºl Ata 9
Is¥åq Khwåja 10
»adr Ata and Badr Ata 10
Shaikh Jamål ad-Dºn 11
Khwåjå ‹Abd al-Khåliq Ghujdawånº 14
Khwåja A¥mad »iddºq 26
Khwåja Awliyå›-i Kabºr 26
Khwåja Dihqån Qillatº 28
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Khwåja Zakº Khudåbådº 28
Khwåja S«kmånº 28
Khwåja Gharºb 28
Khwåja Awliyå›-i Pårså 29
Khwåja ªasan Såwarº 29
Khwåja Ögütman 29
Khwåja Awliyå›-i Gharºb 29
Khwåja Sulaimån Garmºnº 29
Khwåja Mu¥ammad Shåh Bukhårº 30
Shaikh Sa‹d ad-Dºn Ghujdawånº 30
Khwåja Ab« Sa‹ºd Bukhårº 30
Khwåja ‹Árif Riwgarº 31
Khwåja Ma¥m«d Anjºr Faghnawº 31
Khwåja Amºr ªusain 32
Khwåja ‹Alº Arghundånº 32
Khwåja ‹Alº Råmitanº 33
Khwåja Khurd 39
Khwåja Ibråhºm 40
Khwåja Mu¥ammad Kulåhd«z 40
Khwåja Mu¥ammad ªallåj Balkhº 40
Khwåja Mu¥ammad Båwardº 40
Khwåja Mu¥ammad Baba Sammåsº 41
Khwåja »«fº S«khårº 42
Khwåja Mu¥ammad Sammåsº 42
Mawlånå Dånishmand ‹Alº 42
Sayyid Amºr Kulål 42
Amºr Burhån 44
Amºr ªamza 46
Mawlånå ªusåm ad-Dºn Shåshº Bukhårº 46
Mawlånå Kamål Maidånº 48
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CONTENTS xi
Amºr Buzurg and Amºr Khurd 48

Baba Shaikh Mubårak Bukhårº 48
Amºr Shåh 49
Amºr ‹Umar 50
Mawlånå ‹Árif Dºkkarånº 50
Mawlånå Amºr Ashraf Bukhårº 53
Mawlånå Ikhtiyår ad-Dºn Dºkkarånº 54
Shaikh Yådigår 54
Khwåja Jamål ad-Dºn Dahistånº 54
Shaikh Mu¥ammad Khalºfa 54
Amºr Kilån Wåshº 54
Shaikh Shams ad-Dºn Kulål 56
Mawlånå ‹Alå› ad-Dºn 56
Mawlånå Bahå› ad-Dºn Qishlåqº 56
Khwåja Bahå› ad-Dºn Naqshband 58
Khwåja Mu¥ammad Pårså 63
Khwåja Ab« Naƒr Pårså 71
Mawlånå Mu¥ammad Fºganzº 72
Khwåja Musåfir Khwårizmº 73
Mawlånå Ya‹q«b Charkhº 75
Khwåja ‹Alå› ad-Dºn Ghujdawånº 81
Shaikh Saråj ad-Dºn Kulål Pºrmasº 84
Mawlånå Saif ad-Dºn Manårº 85
Khwåja ‹Alå› ad-Dºn ‹A££år 92
Khwåja ªasan ‹A££år 111
Shaikh ‹Abd ar-Razzåq 115
ªusåm ad-Dºn Pårså Balkhº 116
Mawlåna Ab« Sa‹ºd 117
Khwåja ‹Abdu’llåh Iƒfahånº 118
Shaikh ‹Umar Båyazºdº 121
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Mawlånå A¥mad 122
Darwºsh A¥mad Samarqandº 122
Sayyid Sharºf Jurjånº 128
Mawlånå Niœåm ad-Dºn Khåm«sh 129
Mawlånå Sa‹d ad-Dºn Kåshgharº 144
Khwåja Kilån 160
Khwåja Khurd 161
Mawlånå ‹Abd ar-Ra¥mån Jåmº 162
Mawlånå ‹Abd al-Ghaf«r 187
Mawlånå Shihåb ad-Dºn 192
Mawlånå ‹Alå› ad-Dºn Ábºzº 194
Mawlånå Shams ad-Dºn Mu¥ammad R«jº 210
Khwåja Mu¥ammad an-Nåmº 233
Shaikh ‹Umar Båghistånº 234
Shaikh Khåwand ¡ah«r 235
Khwåja Dåw«d 237
Ábrºz Baba 238
Shaikh Burhån ad-Dºn Ábrºz 239
Shaikh Ab« Sa‹ºd Ábrºz 240
Shaikh Bakhshish 240
Mawlånå Tåj ad-Dºn Bargåmº 240
Khwåja Ibråhºm Shåshº 241
Khwåja ‹Imåd al-Mulk 241
Khwåja Shihåb ad-Dºn Shåshº 242
Khwåja Mu¥ammad Shåshº 243
Khwåja Ma¥m«d Shåshº 244
Khwåja ‹Ubaidu’llåh’s birth and childhood 245

Khwåja ‹Ubaidu’llåh’s adult life 251
Khwåja ‹Ubaidu’llåh’s Qur›ånic commentaries
and wise sayings 263
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CONTENTS xiii
xiii
Some of Khwåja ‹Ubaidu’llåh’s commentaries on
the Prophetic traditions 268
Khwåja ‹Ubaidu’llåh’s sayings about the elders 270
Concerning the exploits of the elders 274
Wise sayings of the Khwåja 288
Poetic utterances of the Khwåja 311
Charismatic talents and supernatural exploits of the Khwåja 313
People’s accounts of the Khwåja’s charismatic talents
and supernatural exploits 330
The Khwåja’s children and close relatives 343
The Khwåja’s final moments 385
About the Translator 389
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Acknowledgements
Bismi’llah ir-Rahman ir-Rahim
T he Muridun al-Haqq would like to thank the many people who

have contributed to this first English translation of the famous
Rashahat ‘Ain al-Hayat [Beads of Dew from the Source of Life].
In particular we would like to thank our brothers and sisters in the
Mevlevi group of Sheikh Abdul Aziz, not only for their generous
financial contribution, but also for their love and fellowship.
Many thanks are due to Ruslan Moore of Al-Baz Publishing, and to
Muhtar Holland, the translator. Ruslan Moore’s enthusiasm, experience
and guidance were critical at every stage of the project. Muhtar Holland
overcame difficulties of all kinds to produce a translation worthy of
these marvellous stories of the Naqshbandi Masters.
Mohammed Bismi’llah, a friend of Ruslan Moore, very kindly
obtained a copy of the Rashahat in the original Persian to help with the
translation.
We would also like to make special mention of Mohammed Zakariya,
who carried out the calligraphy for the cover. Many readers will admire
this beautiful work.
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xvi RASHAªÁT ‹AIN AL-ªAYÁT
Translator’s Introduction
M y English translation of Rasha¥åt ‹Ain al-ªayåt [Beads of Dew

from the Source of Life] is based on the Turkish translation by
Necip Fazil Kisakürek.
ç 1 The original text was compiled in Persian by
Mawlånå ‹Alº ibn ªusain, often referred to as al-Wå‹iœ [the Preacher],

but best known as “»afº” or “»afiyyu ’d-Dºn”.2
Necip Fazil Kisakürek describes himself as distilling the essence of
the Rasha¥åt in a translation that is avowedly in his own personal style,
as well as distinctly in his modern Turkish language. He quotes this
verse by the venerable Shaikh »afiyyu ’d-Dºn:
Poor »afº, you are a dog with one foot scorched,
so you run on three feet behind that noble caravan.
Then he says: “Behind that real-life hero, I am also a dog coming

after Shaikh »afº.” Do I hear the reader calling me “that English
puppy”? If so, I shall take it as a compliment!
For a clear and concise explanation of the background and purpose
of the Rasha¥åt, I can hardly do better than refer the reader to the
original author’s Introduction.3 It is important to note that the main
subject of the work is the venerable Khwåja ‹Ubaidu’llåh al-A¥rår
¡ashkandº. As Shaikh »afº tells us:
Since the original purpose of this work was to record the spiritual state
and exploits of the venerable Khwåja [‹Ubaidu’llåh al-A¥rår ¡ashkandº],
this topic was the first to be brought to completion.
In the eventual compilation, however, it is the final section of the

book, approximately one third of the whole, that is devoted to the
1 ç
Published by Kitsan Matbaacilik ve Nesriyat, Istanbul, 1978.
2 The first printed edition of the Persian text was published in Cawnpore, 1912. (See
J.S. Trimingham, The Sufi Orders in Islam, Oxford University Press, London, 1971;
p. 283.) A two-volume edition was published in Iran in the 1970’s.
xvi
3 See p. xviii below.
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TRANSLATOR’S INTRODUCTION xvii
xvii
venerable Khwåja ‹Ubaidu’llåh ¡ashkandº.4 In the present work he is
generally referred to as Khwåja ‹Ubaidu’llåh ¡ashkandº,
or simply as Khwåja ‹Ubaidu’llåh. In other works, however, he is often
referred to as Khwåja ‹Ubaidu'llåh al-A¥rår or Khwåja A¥rår. In his
own time, according to J.S. Trimingham5, his full name was Naƒºr ad-
Dºn ‹Ubaidu’llåh al-A¥rår ibm Ma¥m«d ash-Shåshº, since the town of
¡ashkand (Tashkent) was then called Shåsh.
Of the many outstanding spiritual guides discussed in the earlier
sections, particular attention is paid to Khwåja ‹Abd al-Khåliq
Ghujdawånº, Khwåja Bahå› ad-Dºn Naqshband, Khwåja Mu¥ammad
Pårså, Mawlånå Ya‹q«b Charkhº, Khwåja ‹Alå› ad-Dºn ‹A££år, Mawlånå
Sa‹d ad-Dºn Kåshgharº and Mawlånå ‹Abd ar-Ra¥mån Jåmº.
With regard to my personal style of translation, the reader will
notice that I have included romanized transliterations, in brackets,
after certain Islåmic terms (most of them Arabic). I trust that many will
find this helpful, and beg the indulgence of those who consider it
redundant or excessive!
When invited to undertake this present translation, I already
enjoyed some familiarity with the Rasha¥åt, since it is frequently quoted
by Hasan Shushud in his Masters of Wisdom of Central Asia.6 In a section
of that work devoted to Mawlånå ‹Alº ibn ªusain »afº, the venerable
Hasan Shushud writes:
He is the author of Rasha¥åt ‹Ain al-ªayåt, a blessed and unusual work
on Sufism. He treats his subject seriously and avoids superstition. The
book gives a remarkably comprehensive account of the beliefs, practices
and spiritual experiences of many important figures in Islamic Sufism.
I give thanks to Allåh (Exalted is He), and to His servants who

kindly invited me to undertake this task, for the opportunity to share
“Beads of Dew from the Source of Life” with thirsty readers of my native
tongue. A blessed and unusual work, indeed!
Muhtar Holland
July 2000
4 See pp. 245-387 below.
5 The Sufi Orders in Islam, Oxford University Press, London, 1971; p. 93.
6 First published in Turkey as Hacegan Hanedani. English translation by Muhtar
Holland: Coombe Springs Press, Ellingstring, England, 1983.

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xviii RASHAªÁT ‹AIN AL-ªAYÁT
Introduction
T he author of “Beads of Dew,” Mawlånå ‹Alº ibn ªusain, is best

known by his name “»afº.” He was the transmitter of the works of
the ancients, the narrator of the stories of the great, the compiler of the
exploits of those destined for Paradise, and the exponent of the stations
of those who reached their spiritual destination. These are his own words:
“Through the endless grace and blessing of Allåh, it fell to my lot,
in the last days of the month of Dhu’l-Qa‹da in the year [A.H.] 889, to
pay humble respect to the threshold of the venerable Khwåja
‹Ubaidu’llåh, the alighting point of the path of sainthood, the hero of
reality, the Cardinal Pole of the great, the guide of religion, worldly
affairs and real life. Later, at the beginning of the month of Rabº‹
al-Ákhir [A.H.] 893, he granted me the honour of kissing the feet of
those who serve this threshold.
“At that fortunate time, in the lofty sessions held by the venerable
Khwåja, mention was always made of the spiritual state and exploits of
the masters of the Naqshº line [silsila], and this insignificant individual
gathered light and honour from all these accounts. In particular, as a
gift of the greatest good fortune, this insignificant individual enjoyed
the blessed opportunity to collect the secrets and subtleties that poured
from the lips of that venerable master. This poor creature stored in the
mother-of-pearl shells of his memory, and set down on white sheets of
paper, without wasting a single spot, the jewels of reality, resembling
separate pearls, that were available to him on those occasions of
fellowship.
“Misfortunes then came one upon another, squandering and erasing
everything, so that no trace remained in this transitory world. I came
to be far removed from that great Cardinal Pole, and I was deprived of
the blessed state of attachment to the hem of his cloak. At that time,
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INTRODUCTION xix
it occurred to me to gather together the incomparable words that flowed

from those blessed lips, in the wisdom-filled moments of my days of good
fortune, and to provide the suffering hearts with the remedy they sought.
“For a long time, however, the problems of this world prevented the
realization of this hope of mine. This state of affairs continued for
sixteen whole years, but then, at last, the old yearning and intention
suddenly caught fire, the situation brightened, and this book was
produced in the year [A.H.] 909.
“In our book, the sayings attributed to the masters of this noble group
have been established as authentic. Special care has been devoted to
correct reporting of the exploits of the venerable Khwåja and other
distinguished figures, whether knowledge of these has been obtained by
indirect or direct means. Since the original purpose of this work was to
record the spiritual state and exploits of the venerable Khwåja, this
topic was the first to be brought to completion. The letters of the Arabic
alphabet also have numerical values, so the number 909 (the date of the
work’s completion) is encoded in the title: Rasha¥åt ‹Ain al-ªayåt
[Beads of Dew from the Source of Life].”6
6Translator’s note: In the unvowelled Arabic script, the first word of the title is
spelled: rå› (=200), shºn (=300), ¥å› (=8), alif (=1), tå› (=400).
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xxi
BEADS OF DEW
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xxii RASHAªÁT ‹AIN AL-ªAYÁT
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THE MASTERS OF WISDOM 1
The Masters of Wisdom
K hwåja ‹Ubaidu’llåh ¡ashkandº received the stamp of the spiritual

path [£arºqa] called the Path of the Masters of Wisdom [Khwåjagån],
and the competence to teach remembrance [dhikr], from the venerable
Ya‹q«b Charkhº. The latter received it from:
Shåh Naqshbandº, who received it from:

Sayyid Amºr Kulål, who received it from:
Khwåja Mu¥ammad Baba Sammåsº, who received it from:
Khwåja ‹Alº Råmitanº, who received it from:
Ma¥m«d Anjºr Faghnawº, who received it from:
Khwåja ‹Árif Riwgarº, who received it from:
‹Abd al-Khåliq Ghujdawånº, who received it from:
Y«suf Hamadånº, who received it from:
Ab« ‹Alº Fårmadhº, who received it from:
Abu’l-Qåsim Jurjånº….
In the sphere of esoteric knowledge, the venerable Abu’l-Qåsim’s

line of connection is twofold. Both tracks lead to the Centre of Light,
[the Prophet (Allåh bless him and give him peace)], one by way of the
venerable ‹Alº [ibn Abº ¡ålib], and the other by way of the venerable
Ab« Bakr.
Abu’l-Qåsim’s line of connection is traced as follows:
To Abu’l-ªasan Kharaqånº, who is linked (by spiritual affiliation) to:

Ab« Yazºd Bis£åmº, who is linked (by spiritual affiliation) to:
the venerable Imåm Ja‹far aƒ-»ådiq, who is linked to:
the venerable Imåm Mu¥ammad Båkir, who is linked to:
the venerable Imåm Zain al-‹Ábidºn, who is linked to:
the venerable Imåm ªusain, who is linked to:
the venerable ‹Alº [ibn Abº ¡ålib]….
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2 RASHAªÁT ‹AIN AL-ªAYÁT
The venerable Imåm Ja‹far has another line of descent, through his
maternal grandfather Qåsim ibn Mu¥ammad, son of the venerable Ab«
Bakr.1 The path is therefore divided into two, by making the transition
from him to Salmån al-Fårisº, and from him to the venerable Ab« Bakr,
and it includes the most exalted connections. From this perspective, in
view of the nobility and loftiness of the links we have explained, the
chain [of the Masters of Wisdom] has rightly been given the name “The
Chain of Gold [Silsilat adh-Dhahab].”
As we have recorded above, the line of connection from Abu’l-Qåsim
Jurjånº is divided into two. The second is traced to the venerable ‹Alº
by way of Ab« ‹Uthmån, ‹Ab« ‹Alº, Junaid, Sarº as-Saqa£º, Ma‹r«f al-
Karkhº and ªasan al-Baƒrº.
Khwåja Y«suf Hamadånº

At the age of eighteen, Y«suf Hamadånº went to Baghdåd, where he
studied Islåmic jurisprudence [fiqh] under Ab« Is¥åq. He studied
religious science in Iƒfahån and Bukhårå, and achieved perfection in
knowledge. His legal doctrine was that of the ªanafº school. He
acquired prestige in the regions of ‹Iråq, Khuråsån, Khwårizm and
Transoxiana. It was Shaikh Ab« ‹Alº Fårmadhº who opened the door
of esoteric knowledge for him.
His date of birth was A.H. 445/1053 C.E., and his death occurred in
A.H. 535/1140 C.E., when he was ninety years of age. He sometimes
dwelt in Merv, and sometimes in Heråt. He was endowed with
profound rapture and charismatic talent. Over a vast area, stretching
from Baghdåd to Samarqand, people would flock to visit him, in order
to derive benefit from his holy breaths.
He died on the road, while travelling from Merv to Heråt. His blessed
body was transported to Merv by one of his disciples, and there he was
buried. When he was close to death, while assembling his disciples and
giving them advice, he confirmed four of them as qualified for the post
of spiritual directorship [irshåd], appointed them his deputies, and
showed each of them the procedures to be followed in discharging his
responsibility. After that, the disciples clung to the coat tails of the
four deputies.
1 The line of descent from Ab« Bakr, rather than ‹Alº (may Allåh be well pleased with
them both), is a distinctive feature of the Naqshbandº Order. As the author puts it on
p. 269 below: “The venerable Ab« Bakr is the starting point of the way of the Masters
2of Wisdom.”
Section 2 2 11/7/09, 10:45 PM

Khwåja ‹Abdu’llåh Barqº

Khwåja ‹Abdu’llåh Barqº, the first of Khwåja Y«suf Hamadånº’s four
deputies, was originally from the region of Khwårizm. He was endowed
with exoteric and esoteric knowledge, spiritual stature and charismatic
talent.
Khwåja ªasan Andåqº

Khwåja ªasan Andåqº was the second of the venerable Khwåja
Y«suf’s four deputies. His agnomen was Ab« Mu¥ammad, and his
personal name was ªasan ibn ªusain. He was originally from the small
town of Andåq, about ten miles from Bukhårå. Within his sphere of
influence, he was the Cardinal Saint [Qu£b] of his day and age. He had
very special and highly effective techniques for training his disciples.
By following the Sunna [exemplary practice of the blessed Prophet] in
his spiritual exercises, he had attained the degree of purity. He lived for
ninety years.
When he received the stamp and affiliation of the Spiritual Path from
the venerable Khwåja Y«suf, he experienced such a state of ecstasy that
no space was left in his heart, or even in his consciousness, for anything
relating to this world, such as interest in business and the home. He was
lost in immersion in a bottomless well. Noticing his situation, the
venerable Y«suf Hamadånº gave him this wise advice:
“You are a poor man, with a wife and children to support. You have
a personal obligation to attend to basic needs, the neglect of which is
neither reasonable nor in keeping with the Sacred Law.”
Gathering all his energy in his lips, Khwåja ªasan gave the response:
“In my present state, I have no strength left for any work.”
The venerable Y«suf Hamadånº was offended by this answer, and he
reprimanded ªasan. That night, however, he saw a vision in which
Allåh (Glorious and Exalted is He) addressed him, saying: “Y«suf, We
have given you the eye of the mind, but on ªasan We have conferred
both the mind of the heart and the eye of the heart!”
In the wake of this dream, Y«suf Hamadånº came to hold ªasan
Andåqº in the highest regard and esteem.
His tomb is in Bukhårå.
Section 2 3 11/7/09, 10:45 PM

Khwåja A¥mad Yasavº

Khwåja A¥mad Yasavº, the third of Khwåja Y«suf Hamadånº’s four
deputies, was originally from the town of Yasº in Turkestan. His tomb
is also located there. The people of Turkestan used to call him Ata
Yasavº. “Ata” means “father,” and the Turks have used this word to
designate their greatest Shaikhs.
Before completing his enlightenment in the service of the venerable
Y«suf Hamadånº, he worked in the service of a Shaikh called Baba
Arslån, to whom he remained inseparably attached as long as the
Shaikh was alive. When the Shaikh died, he followed his instructions
by going to Bukhårå, where he joined Khwåja Y«suf Hamadånº, took
training from him, and qualified for the post of spiritual directorship
[irshåd].
After the death of Khwåja Y«suf Hamadånº’s first two deputies, he
assumed the post of spiritual directorship, and engaged in missionary
work in the region of Bukhårå, summoning the people to the Truth.
After a while, he received an indication from the Unseen, requiring
him to go to Turkestan. Before setting out on the road to Yasº, he
instructed all his associates to follow the lead of Khwåja ‹Abd al-Khåliq
Ghujdawånº.
A¥mad Yasavº is the “top link” of the Turkish saints, and many of
the eminent »«fºs of Turkestan are affiliated to him. Very many saints
have arisen from his noble line.
He left four deputies to succeed him.
Manƒ«r Ata
Manƒ«r Ata, the son of Baba Arslån, A¥mad Yasavº’s first deputy, was
distinguished in both the exoteric and the esoteric sciences. He
received his first education from his father, and then, at his command,
he completed his training by taking instruction from A¥mad Yasavº.
Sa‹ºd Ata
Sa‹ºd Ata was the second deputy attached to the venerable A¥mad
Yasavº. Climbing by means of his director’s guidance, he ascended to
reach the most difficult degrees.
Section 2 4 11/7/09, 10:45 PM

Sulaimån Ata
Sulaimån Ata, the third of the venerable A¥mad Yasavº’s deputies,
was one of the consummate Turkish saints. Accounts of his experience
of dervishhood are very famous in Turkestan, and this saying of his
keeps passing from tongue to tongue:
“Whomever you see, assume that he is Khiær,2 and assume that every
night is the Night of Power [Lailat al-Qadr].”
ªakºm Ata
ªakºm Ata was the fourth of the venerable A¥mad Yasavº’s deputies.
He dwelt in Khwårizm, in the village called Akkargån, and there he was
buried.
Zangº Ata
Zangº Ata was ªakºm Ata’s chief deputy. He was born in the
province of Shåsh, and there he lived and died.
The venerable ‹Ubaidu’llåh used to say: “Whenever I visited Zangº
Ata’s tomb, I would hear the cry ‘Allåh, Allåh!’ issuing from the shrine.”
After ªakºm Ata’s death, he married his teacher’s widow, Anbar Ana.
ªakºm Ata had a dark complexion, almost black. One day, some-
thing like this passed through Anbar Ana’s heart: “If only ªakºm Ata
had not been black!”
ªakºm Ata discovered this secret thought, by the light of charismatic
grace, and he said to his wife: “You will soon be married to someone
even blacker than I am.”
Before very long, ªakºm Ata died and Anbar Ana became the wife
of Zangº Ata, who was as black as pitch.
This is how it happened: When ªakºm Ata died in Khwårizm, Zangº
Ata left Tashkent and came there. While visiting his teacher’s tomb,
and offering condolence to his relatives and companions, he attended
to no other business. Then, when Anbar Ana reached the end of the
‘idda (waiting period prescribed by the Sacred Law), he sent one of his
2 Some say that Khiær lived in the time of Abraham (peace be upon him), some in the
time of Noah (peace be upon him). His name does not actually appear in the Qur›ån,
but nearly all the commentators agree that the mysterious person referred to in
Q.18:59–81 is indeed Khiær. It is widely believed that he is still alive and to be seen in
sacred places. (See: T.P. Hughes, Dictionary of Islam, pp. 272–73, and A.J. Wensinck’s
article AL-KHAŒIR in the Shorter Encyclopedia of Islam.)
5
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companions to her, and announced that he was seeking her in marriage.

Anbar Ana turned her face on this proposal, and she replied: “After
ªakºm Ata, I shall not marry anyone else, and certainly not this black-
faced Negro!”
While Anbar Ana was giving this negative response to her suitor,
Zangº Ata, she turned her face to one side, and her neck was locked stiff,
twisted and contorted in that direction. Leaving her writhing in agony,
the companion who had brought the proposal ran to Zangº Ata and
informed him of the situation.
Zangº Ata told him: “Go to Anbar Ana and say: ‘Zangº Ata has sent
me to ask: “Did you not feel the notion pass through your heart one day:
‘If only my husband had not been black!’? It is a fact, is it not, that
ªakºm Ata discovered this feeling, and said to you: ‘You will marry
someone even blacker than I am!’ What do you say now, in the light
of this disclosure?”’”
Faced with this question, Anbar Ana understood the whole thing,
and she bowed her neck to the decree of destiny. At the very moment
when she bowed it down, her twisted neck was set straight again.
Zangº Ata had four deputies: Uzun ªasan Ata, Sayyid Ata, »adr Ata,
and Badr Ata. While these four were engaged in the study of exoteric
knowledge in one of the colleges of Bukhårå, the fire of esoteric
knowledge suddenly flared up within them. They migrated to the
regions of Turkestan, found Zangº Ata, clung to the hem of his blessed
gown, and attained to the station of deputyship, all four of them.
Uzun ªasan Ata

Uzun ªasan Ata was the venerable Zangº Ata’s first deputy. As we
have mentioned above, he was one of four students who set out in search
of a spiritual guide. While they were crossing the countryside near
Tashkent, they caught sight of a thick-lipped Negro herdsman pastur-
ing a herd of oxen. This raven-black herdsman was none other than the
venerable Zangº Ata, who was tending the oxen of the people of
Taskhkent, while concealing his inner state. In the countryside, after
each ritual prayer, he engaged in audible remembrance [dhikr jahrº]. As
soon as the remembrance began, people would leave the herding of
oxen, gather in a circle around Zangº Ata, and listen to the remembrance.
Section 2 6 11/7/09, 10:45 PM

When the four seekers came close to Zangº Ata, they saw that the
jet-black herdsman was making a sheaf out of thorny plants. They also
noticed that the thorns caused him no pain, even though he trod on the
sheaf with his bare feet.
They approached him, observed this situation with surprise, and gave
him the greeting of peace. Zangº Ata returned their salutation and
asked: “Where do you come from? You look like strangers!”
“We were students at the college in Bukhårå. We were studying
academic knowledge, but we suddenly felt the urge to abandon intellec-
tual quibbling, and switch to the path of inner development. With this
intent, we left our home, our student hostel and everything we owned,
and headed for the roads. Our one and only purpose was to find the
perfect spiritual guide, who would direct us to our goal. We are
searching for him! Can you give us a reliable clue?”
Zangº Ata gazed at the radiant faces of these sincere young men, and
he said: “Wait, while I sniff around all four corners of this world. If I
detect a scent from the perfect spiritual guide, I shall let you know.”
Zangº Ata sniffed every side and examined every direction, turning
his head in a circle. When he had finished, he said: “I have sniffed and
examined every side. As someone competent to guide you, I have found
no one other than myself!”
In the face of this claim, the four young men were suddenly struck
with startled amazement. Sayyid Ata and Badr Ata were immediately
inclined to denial. This question occurred to Sayyid Ata: “Since I am
a Sayyid (descendant of the blessed Prophet), a person endowed with
learning and subtle knowledge, how can I become affiliated to a black-
skinned herdsman?”
Badr Ata thought to himself: “Just look at the claim this thick-lipped
Negro has dared to make!”
The other two did not succumb to this denial, however. They said
from within themselves: “It is possible that the Lord of Power has instilled
the light of trust in this black man’s heart. Who knows what, in this
realm of mysteries?”
Neither those inclined to deny, nor those who showed signs of
acceptance, could give an immediate response, yet Zangº Ata’s power
of dispensation proved sufficient. Each one of them was gripped by his
Section 2 7 11/7/09, 10:45 PM

attraction [jadha], and they all clung to the hem of his gown. Among
the four of them, Uzun ªasan Ata was the first to attach himself to
Zangº Ata. He was also the first to reach the station of perfection and
spiritual directorship.
Sayyid Ata
Sayyid Ata was the venerable Zangº Ata’s second deputy. His
personal name was A¥mad. This is the Sayyid who belittled Zangº Ata,
at their first meeting, because he took such pride in his own knowledge.
Even after he had acknowledged the reality, and submitted to Zangº
Ata, he could not escape from a certain narrowness of heart, and he
could not open the veil. This was despite his having left no stone
unturned, when it came to inflicting torment on himself, appealing for
intercession, and performing dedicated service in the path of the
Shaikh. He finally consulted Anbar Ana, making this entreaty:
“Your request is effective, when presented to Zangº Ata, and great is
your compassion for poor creatures like me. Kindly intercede on my
behalf, and help me to obtain his keen attention! Save me from the
disaster of being unable to achieve any kind of degree on the path of
perfection!”
Anbar Ana felt sorry for Sayyid Ata, and she said: “This evening, you
must wrap yourself in black coverings, and lie down in front of his path.
When he comes out to perform the ablution, at the time before dawn,
let him see you in this condition, and let him take pity on you.”
That night, Anbar Ana also appealed to the Shaikh: “A¥mad has
been in your service all this time, yet he has not been able to gain your
attention until now. I beseech you to treat him with gracious favour.”
Zangº Ata said with a smile: “A¥mad’s noble pedigree and his
learning have been an obstacle on his path. Although I explained
myself to him on the day when he first saw me, he could not accept what
I told him. He entertained thoughts about his inability to affiliate
himself, as a nobleman and a scholar, to a mere cattle drover. For that
reason, he has lagged behind on the path, but since you are interceding
for him, I have pardoned his fault. If Allåh wills, his spiritual state will
be corrected.”
When Zangº Ata came out of doors, at the time of early dawn, he
noticed something on the ground, wrapped in black coverings. He
raised his foot and trod on Sayyid Ata’s breast. Sayyid Ata started
Section 2 8 11/7/09, 10:45 PM

kissing the blessed foot of his Shaikh, and rubbing his face and eyes
against his foot.
Zangº Ata asked: “Who are you?”
“A¥mad.”
Zangº Ata whispered: “You can now stand up again, A¥mad! In just
one instant, this belittlement has sufficed to magnify you!”
Zangº Ata directed such a favourable inclination towards Sayyid Ata,
that all the doors of success were opened for his disciple.
Sayyid Ata would attain to a very high degree, as illustrated by the
following account: One day, when a farmer complained that he could
not obtain good produce from his field, Sayyid Ata addressed the
ground, instructing it to yield good produce. For many years thereafter,
that field produced a good crop without a seed being sown.
Ismå‹ºl Ata
Ismå‹ºl Ata was one of Sayyid Ata’s outstanding deputies. According
to the venerable Khwåja ‹Ubaidu’llåh: “At the beginning of my
spiritual development, people were critical of Ismå‹ºl Ata, but he would
say: ‘I pay no attention to this. I give them food and I play the drum
for them. I am ready to sacrifice my life for them!’”
Ismå‹ºl Ata lived in the small town of Khuzyån, which lies between
Sayram and Tashkent. It seems that its people kept accusing him of
saying things he did not say. He gave the rejoinder: “These mullahs are
our soap. If they did not exist, how would we make ourselves clean?”
This saying was greatly admired by the venerable Khwåja ‹Ubaidu’llåh.
On the subject of kindness and compassion, Ismå‹ºl Ata maintained
the principle: “Love your fellow creatures. Be their shade in the sun,
their cloak in the cold, and their bread in time of famine!” According
to the venerable Khwåja ‹Ubaidu’llåh, the whole of Ismå‹ºl Ata’s wise
teaching is summed up in this saying.
Ismå‹ºl Ata gave a disciple the instruction: “O dervish, we have come
to be your companion on the Spiritual Path, so accept a piece of sound
advice: Regard this world as an ornate cemetery. Acknowledge that
Allåh has none other together with Him, and finally, be drowned in the
ocean of the affirmation of Oneness, so that you become extinct and
attain to the mystery of ‘the only One who exists is Allåh.’”
Section 2 9 11/7/09, 10:45 PM

One of the saints has said: “While Shaikh Ismå‹ºl’s disciples were
performing the act of prostration, the aroma of true experience would
emanate from them.”
Is¥åq Khwåja
Is¥åq Khwåja was the son of Ismå‹ºl Ata. Shaikh ‹Abdu’llåh
Kh«jandº relates:
“Quite some time before joining the fellowship of the venerable Shåh
Naqshband, I had experienced a powerful attraction [jadha]. During my
visit to the tomb of one of the saints, I heard a voice telling me: ‘Turn
back. The object of your quest will be realized twelve years later, in
Bukhårå!’ One day, while passing through the market, I noticed two
Turks, who had withdrawn into a corner and were having a heart-to-
heart talk. They were conversing confidentially and weeping continu-
ously. I lent an ear, and heard that their discussion was about the
Spiritual Path. I wished to join their conference, so I bought some fruit
and food from the market, and offered it to them. Nodding to each
other, they showed their readiness to accept me, and they said: ‘This
dervish appears to be a true seeker. Let us send him to Is¥åq Khwåja,
the son of our Sul£ån!’
“I learned the whereabouts of Is¥åq Khwåja, and went to meet him.
I experienced great interest and attention, so I stayed for some time in
his service. Is¥åq Khwåja then said to his son, who wished him to treat
me with even greater interest and care: ‘The initiation of this dervish
is not our responsibility, but that of Shåh Naqshband. I am not qualified
to undertake his training.’ On hearing these words, I recalled the
utterance that came from the grave. I was fully convinced of Is¥åq
Khwåja’s mature understanding, so I waited for my initiation.”
»adr Ata and Badr Ata

»adr Ata and Badr Ata were the third and fourth deputies of Zangº
Ata. They are also known as »adr ad-Dºn Mu¥ammad and Badr ad-Dºn
Mu¥ammad. They were always together, and they dealt with every-
thing jointly, apart from their strictly individual needs. The only
difference between them was that, whenever »adr ad-Dºn was disposed
to move ahead, Badr ad-Dºn was inclined to hold back. This explains
why, when they first met Zangº Ata, Badr ad-Dºn was reluctant to
10
Section 2 10 11/7/09, 10:45 PM

accept him. Like Sayyid Ata, he consulted Anbar Ana, weeping as he

sought her intercession. That intercession was accepted, so Badr Ata
shed the load from his back, and opened the window to the heavens
of perfection.
Starting from »adr Ata, the chain of transmission then proceeds by
the following steps, from spiritual guide to disciple: Aiman Baba,
Shaikh ‹Alº, Mawd«d Shaikh, Kamål Shaikh, Khådim Shaikh.
Shaikh Jamål ad-Dºn

Shaikh Jamål ad-Dºn was the deputy of Khådim Shaikh. He dwelt in
the city of Heråt, as a resident in the mausoleum of Mawlånå Sa‹d
ad-Dºn Kåshgharº, and there he died. His tomb is side by side with that
of Mawlånå Sa‹d ad-Dºn.
The author of the Rasha¥åt would frequently spend much time in his
company, and he used to hear him tell marvellous tales about Shaikh
Khådim. Here are some sayings reported from his Shaikh:
—There is a type of person whose heart is depressed by the remem-
brance of Allåh. That is because such people perform the remembrance
with heedlessness and self-interest, without due respect for its proper
conduct.
—It is possible to achieve the state of composure that is reached at the
end of the remembrance [dhikr], even without passing through all its
stages. This kind of rapture and composure is impermanent, however.
It changes with the changeability of nature, becomes erased and
disappears. As for the state of rapture and composure experienced after
passing through all the stages of remembrance, it is lasting and perma-
nent, since it becomes truly natural to the person concerned.
—To prove the correctness of the spiritual state experienced by the
seeker, there is only one token. That is the arising in his heart of a
quality of extinction and annihilation, in conjunction with the removal
of the difficulty associated with the performance of religious duties. In
the spiritual state experienced with that quality, nothing can be more
beautiful for the seeker than the prescriptions of the Sacred Law, and
the commandments are carried out with a lightness like that of a bird.
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Shaikh Jamål ad-Dºn relates:

“One day, one of the exoteric scholars approached our Shaikh and
said: ‘The state of those devoted to dancing and fine chanting must be
one of two alternatives: either they are in possession of their conscious-
ness, or else they are unconscious. If they are in control of their
consciousness, it is extremely unseemly for them to dance, and to
appear to be transformed in the process. If they are unconscious, on the
other hand, since this condition spoils the ritual ablution, it is even
more unseemly for them to perform the ritual prayer without attending
to it, that is to say, while in a state of ritual impurity.’ Our Shaikh gave
this response:
“‘As for the unconsciousness that spoils the ritual ablution, it is either
the total loss of the intellect, as in the case of the insane, or else it comes
about through a momentary veiling, as in the case of fainting and other
such conditions. As for the unconsciousness of those devoted to
dancing and beautiful chanting, it does not match either one of these.
The unconsciousness they experience, while listening to beautiful
chanting, takes the form of restraining the partial intellect, through the
influence of the universal intellect that comes from the Divine realm.
In this case, the need to renew the ritual ablution does not arise. Due
to the harmony resulting from the Divine influence and attraction, the
partial intellect, which is in the care and control of the universal
intellect, does not become guilty of spoiling consciousness, and thereby
spoiling the ritual ablution.
“When it comes to listening to beautiful chanting while conscious,
that also raises various questions, and necessitates legal pronounce-
ments, relating to the type of chanting, the aim it serves, the intention
of the listener, and the purpose for which it is deemed appropriate.”
Another saying of his Shaikh:
“The experience of non-being [‹adam] reverts to ordinary human
existence, but the experience of annihilation [fanå›] does not revert to
ordinary human existence.”
Its interpretation:
The expression “experience of non-being” signifies the seeker’s
realization of the character of non-being. This is a kind of loss of self,
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a state which comes to those at the beginning of the path of the Masters
of Wisdom, in the course of their exertions. As the adornments of the
external world are obliterated from the eye and the heart, genuine
existence begins to shine from the direction of the experience of non-
being. Due to the condition of human nature, this experience is not
permanent, and it can be reversed. As for the perpetuity that succeeds
annihilation, and marks the beginning of genuine existence, once it has
been realized it never goes away.
As soon as the faithful seeker has cleansed all the external world’s
allure from the mirror of his heart, he begins to perceive a non-existence
within himself. He becomes incapable of seeing and recollecting his
own being and the lower world. In the language of »«fism, this is called
“non-being [‹adam]” and “absence [ghaiba].” This state is the first
indication of the dawn of bliss and the moment of Divine communion.
The all-important point, however, is for this state to become perma-
nent and established in the spiritual traveller. If the spiritual traveller
is able to persevere in this state, passing from non-being to annihilation
and attaining to genuine existence, he will have reached the station
that cannot possibly cease to exist. This is the station of “permanence
after annihilation [baqå› ba‹da ’l-fanå›].” Once one has come to
experience this existence, it is no longer possible to revert to ordinary
human existence.
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Khwåja ‹Abd al-Khåliq Ghujdawånº
F rom the branches of A¥mad Yasavº, the third deputy of the

venerable Y«suf Hamadånº, we shall now return to the main stem.
The venerable ‹Abd al-Khåliq Ghujdawånº, the fourth deputy of
Y«suf Hamadånº, is the head of the chain [silsila] of the Masters of
Wisdom, and the centreof the circle.
He was born in Ghujdawån, and there he was buried. Ghujdawån is
a large village or small town, about twenty miles from Bukhårå.
His father, whose name was ‹Abd al-Jamºl, was renowned in his own
time as ‹Abd al-Jamºl the Imåm. He was a descendant of Imåm Målik.
He was versed in exoteric and esoteric knowledge alike, and possessed
a remarkable ability for solving problems. He is reputed to have been
on intimate terms with Khiær (peace be upon him), who told him that
he would father a male child, and that he should give him the name
‹Abd al-Khåliq.
While living in the Anatolian region of Malatya, the father of the
venerable ‹Abd al-Khåliq Ghujdawånº migrated to Transoxiana, and
settled in the village of Ghujdawån in the vicinity of Bukhårå. There
he married the daughter of one of the Seljuq rulers, and it was there that
‹Abd al-Khåliq came into this world.
‹Abd al-Khåliq spent his childhood in his native village, and later
embarked on the acquisition of knowledge in Bukhårå. One day, while
studying Qur›ånic commentary, he asked his teacher about a Qur›ånic
verse [åya] enjoining secret supplication [du‹å›]:
“What is the real meaning of this secrecy, and how should silent
remembrance [dhikr khafº] be performed? If the practitioner performs his
remembrance in a loud voice, and while exercising his organs, everyone
will hear and take notice. If he performs it from his heart, in accordance
with a Prophetic tradition [¥adºth], the devil will become aware that we
know it to be moving in the blood-cells. What must one do?”
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His teacher said: “This is a subject of esoteric science. If Allåh wishes,

He will put you in touch with one of His friends, and he will teach you
silent remembrance.”
The venerable ‹Abd al-Khåliq awaited the friend of Allåh, who
would teach him the Divine mysteries. He waited till the day came
when Khiær appeared to him, and taught him the principle called
“awareness of number [wuq«f ‹adadº].”
The book entitled Faƒl al-Khi£åb sets forth the rules applied by the
venerable ‹Abd al-Khåliq, as standard practices on the Spiritual Path.
These rules are accepted in every »«fº order, particularly conducive to
the obtainment of honesty and purity, compatible with the Sacred Law
and the Sunna, and uniquely effective in opposition to the lower self.
He accepted the practice of concealment from the sight of strangers,
which is the purpose of silent remembrance.
Khiær taught the venerable ‹Abd al-Khåliq how to perform silent
remembrance. Some time later, the venerable Khwåja came to Bukhårå,
where he joined the fellowship of the venerable Y«suf Hamadånº. He
noticed that Y«suf Hamadånº was engaged, like himself, in the remem-
brance of the heart. Thus, while his guide in fellowship was Y«suf
Hamadånº, Khiær was also his guide in practice. In the formal and
general framework, however, the remembrance of Y«suf Hamadånº and
the elder Shaikhs is audible remembrance. Silent remembrance is
simply the private form of remembrance performed from within. This
being so, Y«suf Hamadånº did not totally condemn the silent remem-
brance of ‹Abd al-Khåliq Ghujdawånº, and he said: “Since you have
been so commanded by Khiær, you must continue!”
In one of his writings, Khwåja ‹Abd al-Khåliq Ghujdawånº states:
“I was barely twenty-two years of age when Khiær (peace be upon him)
commended me to the venerable Y«suf Hamadånº. I was never
separated from the Khwåja’s side, as long as he remained in the region
of Bukhårå, and I spent all my time in his service.”
‹Abd al-Khåliq Ghujdawånº began his spiritual training in this
situation. He made fastidious efforts to conceal the spiritual states he
experienced, and his saintliness and charismatic talents progressed at
every moment.
There exists a Letter of Counsel, concerning the proper conduct and
the rules of the Spiritual Path, which he wrote for his spiritual son,
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Khwåja Awliyå› Kabºr. This Letter of Counsel contains the finest gems
of wisdom, and demonstrates the principal goals of the Path. Here are
some excerpts from this very famous Letter of Counsel:
“This is my advice to you, O my son: You must thoroughly imbue
yourself with knowledge, good conduct and true devotion. Make a
profound study of the Islåmic classics. Learn jurisprudence and the
Prophetic traditions. Steer clear of ignorant zealots. Always perform
your ritual prayer in congregation, but do not act as prayer-leader or
muezzin.
“Do not seek fame, for in fame lies calamity. Do not get involved in
other people’s affairs. Do not frequent the company of kings and princes.
“Do not build a dervish convent or live in one. Do not engage too
often in sacred music and dance, for over-indulgence in this is fatal to
the life of the heart. But do not reject the sacred dance, for many are
attached to it.
“Speak little, eat little, and sleep little. Avoid the crowd and preserve
your solitude. Do not converse with young people, women, the rich, or
the worldly. Eat lawful food and avoid suspect provisions. Postpone
marriage as long as you can, for its worldly demands will be detrimental
to your religious life.
“Do not laugh excessively, for undue hilarity deadens the heart.
“Treat everyone kindly and look down on no one. Do not embellish
your outward appearance, for ornament is a mark of inner poverty. Do
not get into quarrels. Ask favours of none, and do not let yourself
become a burden to others.
“Place no trust in this world, and do not rely on worldly people. Let
your heart be filled with melancholy and disillusion; let your body suffer
and your eyes weep. Let your conduct be upright and your prayers
sincere. Wear old clothes and choose a poor man as your companion.
Let your home be a house of worship and let the Lord of Truth (Exalted
is He) be your most intimate friend.”
The venerable ‹Abd al-Khåliq Ghujdawånº adhered to the following

eight principles, which constitute the basic rules of the Spiritual Path
and form the splendid framework of the system of perfection:
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1. Conscious breathing [hõsh dar dam].

2. Watching one’s step [naœar bar qadam].
3. Journey homeward [safar dar wa£an].
4. Solitude in the crowd [khalwat dar anjuman].
5. Remembering [yåd kard].
6. Returning (from distraction) [båz gasht].
7. Attentiveness [nigåh dåsht].
8. Recollection [yåd dåsht].
The last principle also has a postscript, meaning: “Everything other
than these is sheer wastefulness!” Nevertheless, there are three addi-
tional principles, namely:
1. Awareness of time [wuq«f zamånº].
2. Awareness of number [wuq«f ‹adadº].
3. Awareness of the heart [wuq«f qalbº].
When these are included, we have a grand total of eleven principles:
1. Conscious breathing [hõsh dar dam].

To remain attentive with every breath. In other words, to preserve
awareness with every breath. To breathe not a single breath while
heedless of Allåh. As defined by Mawlånå Sa‹d ad-Dºn Kåshgharº, this
principle means: “Never lapsing into heedlessness while passing from
one breath to another, and always being in the state of present
awareness.”
The venerable Khwåja ‹Ubaidu’llåh provides this explanation: “On
this path, they attach great importance to guarding the breath and
treating it with care. Each breath must be inhaled and exhaled with full
awareness and knowledge. They regard those who cannot safeguard
their breath as having strayed from their path.”
According to Shåh Naqshband: “The foundation of progress on this
path rests on the breath. One’s present state must be observed with
every breath, and one must not be distracted by thinking about the past
and the future. While breathing in and out, the interval between the
two breaths must be protected, so that neither of them is inhaled with
heedlessness or exhaled with heedlessness.”
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In his well-known treatise, Shaikh Najm ad-Dºn Kubrå has this to say
about the secret of the breath:
“The ‘h’ in the Divine Name ‘Allåh’ is the very sound we make with
every breath. The other letters (in the Arabic spelling: alif and
reduplicated låm) represent an intensified definite article (serving to
emphasize the Uniqueness of Allåh). The essential part of the Divine
Name is therefore that ‘h’, which automatically accompanies our every
breath. All life depends on the constant utterance of that noble Name.
As for the seeker of intimate knowledge, it is incumbent upon him to
recognize this subtle fact, and to maintain, with every breath, the
consciousness of being with Allåh. ”
2. Watching one’s step [naœar bar qadam].

In town, in the desert, on the road, in every place, the spiritual
traveller must keep his eye on his foot, always watching the ground, and
constantly on his guard against treading absent-mindedly. In this
principle, we read the wisdom of escaping from the distress caused by
letting the eye wander where it will, and of remaining in close contact
with the realm of one’s inner being.
3. Journey homeward [safar dar wa£an].

As this expression indicates, the seeker must be stripped of his bad
characteristics and his ordinary human attributes, and travel to his
original homeland, which is the abode of good qualities and angelic
attributes. This also refers to physical journeys, undertaken in the quest
for a spiritual director. On the path of the Masters of Wisdom, the chief
requirements include travelling until you find your spiritual director,
taking up residence in the service of your spiritual director, and
completing your inner journey.
4. Solitude in the crowd [khalwat dar anjuman].

That is to say, loneliness within the gathering, or within the commu-
nity. When Khwåja Bahå› ad-Dºn Naqshband was asked: “What is the
basic principle of your spiritual path?” he replied: “It is solitude in the
crowd, or loneliness in the community. That is being outwardly with
your fellow creatures, but inwardly with the Lord of Truth (Exalted is He).”
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He also said: “The basic principle of our spiritual path is fellowship.

Aloofness from other people involves the desire for celebrity, and
disaster resides in celebrity. Goodness resides in society, and society in
fellowship. Each of the two aspects must be given its proper due, and
they must not be confused with one another.”
According to Khwåja Awliyå› Kabºr, solitude in the crowd means
this: “A person should reach the stage where he is so constantly and
completely absorbed in remembrance [dhikr] that he could walk through
the most crowded and noisiest place without being able to hear a
sound.”
According to the venerable Khwåja ‹Ubaidu’llåh: “If someone
devotes himself totally to remembrance, he will reach such a level, in
five or six days, that shouting and quarrelling among people will all
seem like remembrance. The same will apply to his own conversation.”
5. Remembering [yåd kard].

This means remembering with the heart at the same time as mention-
ing with the tongue.
According to Mawlånå Sa‹d ad-Dºn Kåshgharº: “The method of
teaching remembrance is as follows: While the Shaikh is uttering the
affirmation of Oneness [Taw¥ºd] with his heart, the disciple should
prepare his own heart, focus on his Shaikh’s inner feeling, close his eyes,
keep his tongue stuck to his palate, lock his teeth together, hold his
breath, and begin the remembrance with his heart alone. He should
demonstrate patience in restraining his breath, and pronounce the
affirmation of Oneness three times in every breath. He should thereby
seek the sweetness of the remembrance within his heart.”
According to the venerable Khwåja ‹Ubaidu’llåh: “The purpose of
remembrance is for the heart to be made conscious of Allåh (Exalted is
He). When this consciousness comes about, it means that the remem-
brance has been effective. If this consciousness does not arise, in the
fellowship of the people of the heart, it is necessary to
persist in the remembrance. In the practice of remembrance, the
easiest and soundest method is to restrain the breath below the
navel, while making the lips stick together and keeping the tongue
stuck to the palate.
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“The real purpose of the heart is to be the centre of feeling and

understanding, so that it inclines towards every direction, contem-
plates this world and all the concerns of this world, and explores every
place, the heavens and all the worlds, in the twinkling of an eye. It is
necessary, therefore, to make it reject and recoil from all abstract ideas,
to turn it back into the material piece of flesh we call the heart, and to
secure it tightly with remembrance. This calls for the following
procedure, when declaring the affirmation of Divine Oneness [lå ilåha
illa ’llåh (There is no god but Allåh)]:
“The syllable lå [(there is) no] must be directed upwards. The word
ilåha [god] must be pronounced towards the right-hand side. The phrase
illa ’llåh [but Allåh] must be aimed down at the heart, and laid upon it
with intensity and force. In the process, the heat of the remembrance
will be felt throughout the whole body, which ought to melt in that
heat. In the expression lå ilåha [(there is) no], which is the negative part
of the declaration of Oneness, the disciple will plunge, together with his
own body, into an absolute non-existence. Then, in the expression illa
’llåh [but Allåh], which is the affirmative part, he will assign existence
only to Allåh.
“The disciple should devote all his time to this remembrance, and no
activity, like the beating of the heart, should be able to distract him
from this remembrance. In due course, the remembrance will come to
be in keeping with the necessary quality of the heart.
“The heart is in the shape of a triangular piece of flesh, beneath the
left breast, and it is the collective centre of the reality of the human
being. This piece of flesh is a word, the meaning of which is compre-
hensive reality. The total human reality is thus an essence, of which the
whole universe is the detailed exposition. Just as the kernel of every nut
is ripened according to the essential nature of its own tree, the whole
universe has been ripened in the heart. As a result, the heart is the
shorthand copy of all entities, and the focal point of the endless
mysteries.
“If someone finds the way to the heart, he will reach the desired goal,
and finding the way there is achieved in the service of the people of the
heart. The seeker will then be endowed with such a quality, that he will
be rescued from idle gossip about things and events, for he will attain
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to the fellowship of the spirit and the heart, and to the knowledge of
Allåh. Without suffering any trouble and hardship, he will relinquish
everything other than Allåh. The seeker will then understand the
wisdom, the freedom, and the real meaning of remembrance, contained
within the abandonment of things.”
6. Returning (from distraction) [båz gasht].

This means banishing and dispelling every thought, good or bad, that
comes to mind involuntarily during the remembrance [dhikr]. When
performing the remembrance, the heart is required to attain the calm
contentment of: “O Allåh, my goal is You and Your good pleasure; it
is nothing else!” So long as there is any space left in the heart for other
interests, such calm contentment cannot take shape, and the remem-
brance cannot be genuine. Even if this tranquillity cannot be attained
at the outset, one must not abandon the remembrance, and it is
necessary to persist in its performance until this feeling is acquired.
According to Mawlånå ‹Aliyyu ’d-Dºn: “At the beginning, when I
first received the command to perform the remembrance, I could not
identify myself with the idea: ‘O Allåh, my goal is You and Your good
pleasure; it is nothing else!’ I was ashamed to make such a claim,
because I could not make it sincerely. I would have been telling a lie.
When I explained the situation to my teacher, he said: ‘Even if the
person concerned is not truthful in saying this, he must persevere until
he converts his falsehood into the state of reality.’ I then understood
the true nature of the matter.”
Complete honesty consists, therefore, in this persistence and perse-
verance, aimed at converting even falsehood into the truth.
7. Attentiveness [nigåh dåsht].

This is the vigilant control of “notions [khawå£ir],” meaning those
random thoughts and feelings that occur to the heart, and which must
be expelled as alien influences. If the seeker mentions Allåh’s Name a
thousand times, no alien thought must enter his mind, not even once.
On this subject, the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº says:
“For one or two hours, or an even longer time if possible, the seeker must
keep himself free from ‘notions [khawå£ir].’”
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According to Mawlånå Qåsim, one of the venerable Khwåja

‹Ubaidu’llåh’s chief deputies: “Attentiveness must attain to such
a degree that nothing alien can invade the seeker’s heart, from
sunrise to sunset. His power of imagination must reach the point of
discharging itself.”
To be capable of eradicating the power of imagination, as the Masters
of Reality are well aware, is an extremely difficult and rare accomplish-
ment, peculiar to a few great saints.
8. Recollection [yåd dåsht].

This is the state of being aware of Allåh (Exalted is He), at every
moment and in every place, by means of ecstasy and rapture. According
to some, this state is experienced in the form of calm repose, without
passing beyond oneself. According to the Masters of Reality, this state
comes about when the seeker is invaded by the Truth, from the mirror
of witnessing.
For the principles of Remembering [yåd kard], Returning [båz gasht],
Attentiveness [nigåh dåsht] and Recollection [yåd dåsht], Khwåja
‹Ubaidu’llåh provides these concise definitions:
—Remembering [yåd kard] signifies dedication and the utmost persis-

tence in performing the remembrance [dhikr].
—Returning [båz gasht] means turning towards Allåh, and concen-
trating on Allåh at every mention of His Name.
—Attentiveness [nigåh dåsht] means preserving the state of turning
towards Allåh without speaking with the tongue.
—Recollection [yåd dåsht] means deepening the state of attentive-
ness [nigåh dåsht] and worshipping with knowledge.
9. Awareness of time [wuq«f zamånº].

On this subject, Shåh Naqshband says: “Awareness of time [wuq«f
zamånº] is one of the most effective influences on the outcome of all the
seeker’s efforts and exertions, and on bringing him to his goal. It means
that a person knows his own spiritual state at every moment, and
understands whether his state calls for gratitude or apology.”
According to Ya‹q«b Charkhº: “The venerable Bahå› ad-Dºn Naqshband
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commanded us to seek forgiveness when in a state of spiritual constric-

tion [qabæ], and to give thanks when in a state of expansion [bas£].
Careful attention to these two states is therefore what is meant by
‘awareness of time.’”
According to the venerable Khwåja: “The structure of the seeker’s
endeavour is based, to the full, on the space devoted to awareness of
time. In other words, good order in the seeker’s spiritual state depends
on safeguarding his moment of opportunity. He must be so aware of
every breath he breathes, that he knows whether it was breathed with
present awareness or with heedlessness.”
According to the »«fº saints, ‘awareness of time’ is an expression
signifying vigilant supervision and reckoning of the breath.
According to the venerable Khwåja: “Reckoning means calculating
the present awareness or heedlessness of every passing moment. If there
is shortcoming in the situation, it is necessary to embrace the principle
of ‘returning [båz gasht]’ and set to work anew.”
10. Awareness of number [wuq«f ‹adadº].

This is the business of observing and paying careful attention to the
number of repetitions in the remembrance [dhikr]. As the venerable
Khwåja Bahå› ad-Dºn Naqshband points out, random notions are
collected and erased by observing and paying careful attention to the
number of repetitions in the remembrance of the heart.
On the path of the Masters of Wisdom, ‘awareness of number’ is not
merely a matter of keeping count; it is a matter of deepening the
remembrance of the heart, within the framework of counting. In a
single breath, the Name of Allåh should be mentioned three, five,
seven or twenty-one times, and these repetitions should always add up
to an odd number.
According to the venerable Khwåja ‹Alå› ad-Dºn ‹A££år: “In
frequent remembrance, the important thing is not the quantity, but the
quality. In other words, frequent remembrance should be made with
present awareness and consciousness. The result of excessive repetition
is nothing but useless fatigue. The effect of remembrance is the
emergence, in the negative part of the affirmation of Oneness [Taw¥ºd],
of states indicative of the extinction of human existence, and in the
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positive part, the appearance of a manifestation from the attractions

of Divinity.”
According to the venerable Shåh Naqshband: “The property called
‘awareness of number’ is the first stage of esoteric knowledge.”
From this point of view, signs of the power of dispensation and ecstasy
are appropriate to those at the initial stage. Indeed, as the venerable
‹Alå› ad-Dºn ‹A££år has said: “There is a condition and quality in which
the beginning of nearness and esoteric knowledge become manifest.
‘Awareness of number’ is the starting point of esoteric knowledge, since
it makes known the secret of its appearance in the realm of the Absolute
One, just as ‘one’ forms the kernel of all numbers.”
Two lines of poetry:
The apparent form of multiplicity is but a mirage.
In all manifestations there is no reality but “One.”
A quatrain:
Multiplicity is actually oneness,
for existence resides in “one.”
Whatever you see as two,
know that it is also one.
Another quatrain:
According to the doctrine of the Masters of Reality,
all numbers are included within “one,”
because however numbers multiply,
their reality still remains one.
Awareness of number, which is the first stage of esoteric knowledge,

is therefore the attainment of such an understanding.
Such is the nature of esoteric knowledge, that only through Allåh’s
instruction does it become known to the people of nearness, not
through arguments and observations connected with the mind. As a
matter of fact, the Qur›ån praises Khiær for possessing esoteric knowl-
edge. The distinction between knowledge of certainty and esoteric
knowledge is this: Knowledge of certainty [‹ilm al-yaqºn] means direct
perception of the light of the Divine Essence and Attributes, whereas
esoteric knowledge relates to verbal understanding and the apprehen-
sion of meaning through inspiration [ilhåm] from Allåh (Exalted is He).
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Section 2 24 11/7/09, 10:45 PM

11. Awareness of the heart [wuq«f qalbº].

The meaning of this is twofold:
1. That the practitioner of remembrance [dhikr] is aware of Allåh
at every moment. This is equivalent to “Recollection [yåd dåsht].”
The venerable Khwåja ‹Ubaidu’llåh has this to say on the subject:
“‘Awareness of the heart’ is a state in which the heart becomes so
conscious of Allåh, that nothing other than Allåh will be within the
heart.”
The venerable Khwåja ‹Ubaidu’llåh also says: “It means being
conscious of the One who is remembered in the remembrance, and
restricting the heart to Him. They call this consciousness witnessing,
attainment, coming-to-be, and ‘awareness of the heart.’”
2. That the practitioner of remembrance inclines towards the heart.
By way of metaphor, the term “heart” is applied to the triangular piece
of flesh, with its sharp tip and its curved edges. That piece of flesh is
beneath the left breast, and it is the point on which all attention should
be focused. The purpose of “awareness of the heart [wuq«f qalbº]” is to
dissolve in the heat of that piece of flesh, while never being heedless of
the remembrance.
The venerable Shåh Naqshband considered these two points, relat-
ing to “awareness of the heart [wuq«f qalbº],” to be necessary and
important.
While Allåh is present in every place, according to a Qur›ånic verse
[åya], the hand is opened to Him [in supplication] while turning
towards the Ka‹ba [in Mecca]. The path to the spiritual Ka‹ba is
likewise found by inclining towards the heart, and it cannot be
otherwise. This is because the human being is imprisoned in the
dungeon of the forms peculiar to his nature, and the tendencies of the
animal spirit. Nevertheless, by virtue of his true reality, the same
human being is also outside of these confinements. From this point of
view, the piece of flesh that is figuratively called the heart is also the
symbol of the reality of the spirit, and it serves as a kind of focal point.
For the sake of the path to reality, it is necessary to turn towards this
point of metaphor, and to find in it the key to esoteric knowledge.

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While his transfer to the realm of perpetuity was drawing near, the
venerable Khwåja ‹Abd al-Khåliq summoned four of his companions
and gave them the good news of qualification for the post of spiritual
directorship [irshåd]:
Khwåja A¥mad »iddºq

Khwåja A¥mad »iddºq, the first deputy of the venerable Khwåja
‹Abd al-Khåliq, was a native of Bukhårå. He took the place of the
venerable Khwåja after the latter’s death. When his own death was
drawing near, he assigned his affiliates to Khwåja Awliyå‹ Kabºr and the
venerable ‹Árif Riwgarº, these being the chief cardinal saints of the
main stem.
Khwåja A¥mad’s tomb is situated in a village some ten miles from
Bukhårå.
Khwåja Awliyå› Kabºr

Khwåja Awliyå› Kabºr, the second deputy of the venerable Khwåja
‹Abd al-Khåliq Ghujdawånº, was also a native of Bukhårå.
At the beginning of his career, while he was studying exoteric
knowledge under one of the scholars, he happened to meet a luminous
individual in the market. This was none other than the venerable
Khwåja ‹Abd al-Khåliq Ghujdawånº. He fell in love with the Khwåja
at a glance, and started following in his footsteps. When the Khwåja
bought a piece of meat from a shop, the enamoured young man
immediately approached the great saint and offered to serve him,
saying: “Will you permit me to take the parcel of meat in your hand,
and carry it to your house?”
The Khwåja looked at this young man, so full of ardent affection, saw
whatever he saw in him, and promptly agreed, saying: “Very well, my
son, take this parcel and come home with me!” At the door of his house,
the venerable ‹Abd al-Khåliq thanked him and gave him the invitation:
“Come back in an hour, and let us eat supper together!”
When the venerable Awliyå› Kabºr returned an hour later, and sat at
the table, he realized that he had nothing to gain from the knowledge
he was trying to acquire from external sources. He felt that his heart was
being kneaded in Khwåja ‹Abd al-Khåliq’s hand, and that his whole
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Section 2 26 11/7/09, 10:45 PM

being was starting to flow towards him, so he became wholly committed

to his spiritual guide. He slipped away from the teacher who was giving
him instruction on the superficial level. That teacher did everything
he possibly could to turn his student away from the Spiritual Path, and
he kept telling tales about his former pupil, but Khwåja Awliyå›
remained silent in the face of this, and gave no response whatsoever.
One night in a dream, the venerable Awliyå› Kabºr saw the above-
mentioned teacher committing an immoral act. In his presence the
very next morning, the teacher was busy speaking ill of the great saint,
so the venerable Khwåja Awliyå› turned to the man and said, with a
graceful smile on his lips: “O professor, as you pretend to be! By night
you commit such-and-such an immoral act, then by day you approach
us without shame, and try to divert us from the path of Truth!”
In response to this patent charismatic marvel, the teacher fell at the
feet of Awliyå› Kabºr, stretched out his hand towards him and repented.
Recognizing the influence the venerable ‹Abd al-Khåliq Ghujdawånº
had exerted upon Awliyå› Kabºr in a very short time, he embarked on
the same path and reached its destination.
The venerable Awliyå› Kabºr is known to have undergone a spiritual
retreat of forty days, in the place called the Mosque of the Money-
changers in the Bukhårå bazaar. During this retreat, his vigilance was
so profound that not a single alien notion entered his heart. The
venerable Khwåja ‹Ubaidu’llåh regarded this retreat of Awliyå› Kabºr
as highly extraordinary, and he made no secret of his admiration and
amazement. He used to say: “As for those who embark on the path of
the Masters of Wisdom, they soon attain to such a degree that every
sound they hear reaches their ears as remembrance, and they hear
nothing other than remembrance. In the case of Khwåja Awliyå›’s
retreat, the important point to understand is not that nothing occurred
to his mind, but that whatever did occur caused no trouble at all to his
inner being. It is like keeping the bits of rubbish on the surface of a
stream from impeding the flow of water.”
The venerable Khwåja ‹Ubaidu’llåh also relates: “The venerable
Shåh Naqshband asked the venerable ‹Alå› ad-Dºn ‹A££år, one of his
foremost affiliates: ‘Is your heart in such a fit state, that no alien notion
will ever penetrate it?’ ‹Alå› ad-Dºn ‹A££år replied: ‘No, no! Such
penetration does occur, but it does not last; it goes away. It is impossible
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to hinder distracting notions once and for all. This idea, which I had
rejected for twenty years, appeared again suddenly after so much labour
and effort, but it could not prove decisive.’”
Khwåja ‹Ubaidu'llåh went on to say: “To combat distracting notions
is a very difficult task. Some of the masters consider it sufficient for no
serious attention to be paid to them. This means that one must turn a
blind eye to their settling in the spirit.”
When he was close to death, the venerable Awliyå› Kabºr selected
four deputies to succeed him. His blessed tomb is beside the ‹Ayyår
tower of the fortress called Khåkrºz, in the vicinity of Bukhårå.
Khwåja Dihqån Qillatº

Khwåja Dihqån Qillatº was the first of Khwåja Awliyå› Kabºr’s four
deputies. After the Khwåja’s death, he stepped into his post of spiritual
directorship. The other deputies and disciples were affiliated to him.
His tomb is in the village called Qillat, to the north of Bukhårå, six or
seven miles from the city.
Khwåja Zakº Khudåbådº

Khwåja Zakº Khudåbådº came from the village of Khudåbåd, about
fifteen miles from Bukhårå, and his tomb is located there. He was the
second of Khwåja Awliyå› Kabºr’s four deputies.
Khwåja S«kmånº
Khwåja S«kmånº was the third of Khwåja Awliyå› Kabºr’s four deputies.
His tomb is beside the resting place of the venerable Awliyå› Kabºr.
Khwåja Gharºb
Khwåja Gharºb, the son of Khwåja Awliyå›, was his fourth deputy.
He was a contemporary of Shaikh Saif ad-Dºn Båhirzº, one of the chief
companions of the famous Shaikh Najm ad-Dºn al-Kubrå.
In response to a question about Khwåja Gharºb, Shaikh Saif ad-Dºn
received this answer from another Shaikh: “He is the complete man,
and his pedigree is adorned with attractive grace.”
The Shaikh who gave this answer went on to say: “In the course of
my life, I have met with many saints and people of the heart, but I never
saw anyone equal in degree to Khwåja Gharºb.”
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Khwåja Gharºb also left four deputies:
Khwåja Awliyå› Pårså

Khwåja Awliyå› Pårså, Khwåja Gharºb’s first deputy, was from the
village called Kharmantahi, a place of which neither name nor sub-
stance remains, in the vicinity of Bukhårå. His burial site is also there.
Khwåja ªasan Såwarº

Khwåja ªasan Såwarº, Khwåja Gharºb’s second deputy, was from the
village called Såwar, of which no trace can now be found. His grave is
also there.
Khwåja Ögütman
Khwåja Ögütman was Khwåja Gharºb’s third deputy. His tomb is in
Bukhårå.
Khwåja Awliyå› Gharºb

Khwåja Awliyå› Gharºb was Khwåja Gharºb’s fourth deputy.
Khwåja Sulaimån Garmºnº

While Khwåja Sulaimån Garmºnº is counted as one of the deputies of
Khwåja ‹Abd al-Khåliq Ghujdawånº, it is also possible to regard him as
one of the deputies of the venerable Khwåja Awliyå›. As the friend of
Allåh, he is considered to have been affiliated to both these great
individuals.
He was once asked to explain the meaning of the Prophetic tradition
[¥adºth]:
The sincerely devout [mukhliƒ«n] are in grave peril.
To this he replied: “The station occupied by those who are sincerely

devout is very elevated, and they must therefore be fearful lest they fall.
The ‘grave peril’ goes with the loftiness of their station. The closer we
approach the sun, the more we are affected by its heat.”
The closer the ardent lover approaches his Beloved, the more his fear
increases. Even though Allåh has stated in the Qur›ån, as an absolute
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fact, that His friends are remote from fear and sorrow, fear never leaves
the foreheads of the saints. They have adopted fear and peril as their
own distinctive features.
His tomb is situated in the small town called Garmºn, nearly forty
miles beyond Bukhårå.
Khwåja Mu¥ammad Shåh Bukhårº

Khwåja Mu¥ammad Shåh Bukhårº was the first deputy of Khwåja
Mu¥ammad Sulaimån and his loyal companion, to whom he assigned
his post of spiritual directorship.
Shaikh Sa‹d ad-Dºn Ghujdawånº

Shaikh Sa‹d ad-Dºn Ghujdawånº was Khwåja Sulaimån’s second
deputy. He assumed the post of spiritual directorship after Khwåja
Mu¥ammad Shåh Bukhårº.
Khwåja Ab« Sa‹ºd Bukhårº

Khwåja Ab« Sa‹ºd Bukhårº was one of the foremost companions and
well-accepted deputies of Khwåja Sulaimån. He was the spiritual
director to whom Shaikh Mu¥ammad Bukhårº, the author of a work
entitled Maslak al-‹Árifºn [The System of Those Who Learn by Direct
Experience], was affiliated. According to what is recorded in that book,
when the venerable Khwåja Sulaimån was near to death, he chose Ab«
Sa‹ºd as his deputy, from among his disciples, and Khwåja Ab« Sa‹ºd
subsequently illumined the post of spiritual directorship for many years.
Ab« Sa‹ºd was asked: “Among those distracting notions that we must
strive to reject, how can we recognize whether something is suggested
by the lower self, or whether it is satanic?”
This was his reply: “If, after being rejected, that thing comes back
again in the same form and the same shape, it is suggested by the lower
self. That is because it is typical of the lower self to set foot repeatedly
on the same spot. The lower self likes to insist upon a thing, until it
achieves its purpose. By contrast, if that thing that has been rejected
comes back by changing form and shape, it is satanic. That is because
the devil’s purpose is temptation, and he is in the habit of assuming one
shape after another until he achieves his purpose.”
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Ab« Sa‹ºd was also asked: “Who has the right to speak about the
Spiritual Path?”
To this he replied: “It is the right of that man in whom no fault can
be found if he displays his outer being to all creatures on the face of the
earth, and in whom no shortcoming can be found if he exposes his inner
being to all creatures in the vault of heaven.”
Khwåja ‹Árif Riwgarº

Khwåja ‹Árif Riwgarº was the fourth deputy of the venerable Khwåja
‹Abd al-Khåliq Ghujdawånº, and the propagator of the main stem.
Riwgår, the place where he was born and died, is a village some twenty
miles from Bukhårå.
The chain of transmission [silsila] from the venerable Khwåja Bahå›
ad-Dºn Naqshband is linked to Khwåja ‹Árif Riwgarº, through the
deputies of Khwåja ‹Abd al-Khåliq Ghujdawånº. From this point of
view, we can accept him as one of the main links in the Chain of Gold.
Khwåja Ma¥m«d Anjºr Faghnawº

Khwåja Ma¥m«d Anjºr Faghnawº was the most perfect and outstand-
ing of Khwåja ‹Árif’s companions. Among all the venerable Khwåja
‹Árif’s associates, he was distinguished by qualification for the post of
deputyship and spiritual directorship. His birthplace, Faghnº, is a fairly
large township, six or seven miles from Bukhårå. He made his living as
a carpenter.
He was responsible for the introduction of audible remembrance
[dhikr jahrº], at the time of the venerable Khwåja ‹Árif’s death sickness.
Khwåja ‹Árif said: “This is the moment indicated for us!”
They asked the venerable Khwåja Ma¥m«d: “With what intention
are you practising audible remembrance?” He replied: “So that the
sleepers may awake, so that the heedless may hear, and so that they may
incline towards the path of Truth, towards the goal of the Sacred Law
and the Spiritual Path.”
Mawlånå ªåfiœ ad-Dºn approved of this reply, which he endorsed by
saying: “Your intention is correct, and this practice is lawful for you.”
Wishing to set a limit to audible remembrance, Khwåja Ma¥m«d
said: “Audible remembrance is appropriate for that person whose
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tongue is preserved from lying and backbiting, his throat from unlawful
and dubious food, his heart from ostentation and frivolity, and his
innermost being from indulgence in things apart from the Truth.”
According to the venerable ‹Alº Råmitanº, one of Khwåja Ma¥m«d’s
most prominent disciples and one of the chiefs of the main stem: “A
dervish saw Khiær in the time of Khwåja Ma¥m«d, and he asked him:
‘In this day and age, who is the spiritual guide to whom allegiance
should be paid, and who is firmly established on the highway of
righteousness?’ Khiær replied: ‘He is Khwåja Ma¥m«d Anjir Faghnawº.’”
As for Khwåja ‹Alº Råmitanº’s companions, they declared that the
dervish in this report was actually Khwåja ‹Alº himself, but he told it
like this to avoid the pretentious claim of having seen Khiær.
One day in Råmitan, while Khwåja ‹Alº was engaged in remembrance
together with Khwåja Ma¥m«d’s companions, a white bird alighted on
top of his head. “O ‹Alº,” it said in a clear voice, “do not abandon
manliness! Be courageous!” Those present in the circle were so affected
by these clear words from the bird’s beak that they lost consciousness.
When their minds came back into their heads, they asked: “What is this
state of affairs?”
They received the answer: “The venerable Khwåja Ma¥m«d is that
bird. Allåh has granted him a charismatic gift that makes him fly, in the
manner discussed in so many thousand words with the Prophet Moses.”
Since Khwåja Dihqån, the deputy of Khwåja Awliyå› Kabºr, was in
the state of dying, the venerable Khwåja Ma¥m«d went to visit and ask
after him. This was because Khwåja Dihqån had begged Allåh, when
he was close to death, to send him one of His friends, and to let that
friend hold his hand at the time of his passing away.
Khwåja Amºr ªusain

Khwåja Amºr ªusain was the first of Khwåja Ma¥m«d’s deputies.
Khwåja ‹Alº Arghundånº

Khwåja ‹Alº Arghundånº, Khwåja Ma¥m«d’s deputy, was from the
village of Argundån, about sixteen miles from Bukhårå.
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Khwåja ‹Azºzån ‹Alº Råmitanº

Khwåja ‹Azºzån ‹Alº Råmitanº was the second deputy of the vener-
able Khwåja Ma¥m«d Faghnawº, though he was also the propagator of
the main chain of transmission [silsila] and chief of the principal stem.
In the chain of the Masters of Wisdom, his title is “‹Azºzån,” for he was
the great Cardinal Saint [Qu£b].
When Khwåja Ma¥m«d was close to death, he appointed the vener-
able ‹Azºzån to succeed him, in spite of the other deputies, and placed
all his affiliates under his command. The connection leading to the
venerable Shåh Naqshband is knotted in him. He was endowed with
lofty spiritual station and great charismatic talent.
He was a weaver by trade. As recorded by Mawlånå ‹Abd ar-Ra¥mån
Jåmº, in his famous book entitled Nafa¥åt al-Uns [Breaths of Divine
Intimacy], Mawlånå Jalål ad-Dºn R«mº referred to Khwåja ‹Alº as “the
Weaver [Nassåj].”
He was born in the vicinity of Bukhårå, in a large township called
Råmitan, some six miles from the city. His tomb is in Khwårizm.
Shaikh Rukn ad-Dºn ‹Alå› ad-Dawla Samnånº, a contemporary of
his, has circulated written correspondence and communications about
him. One day, Shaikh Rukn ad-Dºn sent a dervish to put three
questions to the venerable Khwåja:
First question: Like you, we try not to fall short in service to the
people. You do not take too much trouble in providing food and drink.
You give whatever is available. As for ourselves, we go to great lengths
in hospitality. We always look for something extra and exert ourselves
to the utmost, yet people approve of you and complain about us. What
explanation can there be?
Answer: There are many who provide service as a favour, in exchange
for gratitude, but few are they who consider it a favour to be allowed to
serve. Strive to feel gratitude for the opportunity to serve, till nobody
complains about you any more.
Second question: We have heard it said that you received your
training from Khiær (peace be upon him). How could that be?
Answer: There are true lovers among the servants of Allåh (Glorious
and Exalted is He), and Khiær is their ardent lover.
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Third question: We have heard that you engage in publicly audible

remembrance [dhikr jahrº], instead of silent remembrance [dhikr khafº].
How can this be?
Answer: We have also heard that you perform the remembrance in
secret. Since we have come to hear of it, yours cannot be secret
remembrance after all. Surely the purpose of secret remembrance is
that nothing should be known about it! Whether you engage in secret
remembrance or in publicly audible remembrance, the two are equal. It
can even be said that being famous for secret remembrance is closer to
hypocritical ostentation.
On the subject of audible remembrance, he gave this reply to a
prominent religious scholar: “There is a Prophetic tradition [¥adºth],
accepted by all the religious scholars, commanding a man in the throes
of death to pronounce the affirmation of Divine Oneness [Taw¥ºd] in
a loud voice. Since every breath breathed by the dervish can be
considered his last breath, it is necessary to seek this wisdom in our
publicly audible remembrance.”
Another prominent religious scholar once asked him: “With what
kind of remembrance are we commanded to remember Allåh very
frequently indeed? Is it verbal remembrance, or the remembrance of
the heart?” He replied: “It begins as remembrance from the tongue and
ends as remembrance from the heart. In its initial form, it involves the
expenditure of tiresome effort and fatigue. In its final form, however,
due to the influence exerted by the remembrance on the heart, it affects
all the organs and atoms of the body, so one reaches the reality of the
ocean of being, and attains to the secret of frequent remembrance.
A day’s work of this nature yields profit equal to that earned by a year’s
work of any other kind.”
He said: “This is the meaning of the saying: ‘In a single night, Allåh
looks three hundred and sixty times at the heart of His believing
servant’: The heart has three hundred and sixty windows, opened by
the three hundred and sixty veins that enter the heart. When the heart
is stimulated by remembrance, Allåh’s particular attention is directed
towards it, and the resulting benefit is distributed to the whole body
through these three hundred and sixty channels. This means that each
member and organ performs its own peculiar form of worship, and the
radiance emanating from their worship bestows such grace upon the
heart, that this attention is indeed the gaze of mercy.”
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The venerable ‹Azºzån was asked: “What is faith?” He replied: “To

yearn and to arrive.”
His sayings also include the following:
—The Qur›ånic verse meaning: “Repent to Allåh!” contains both
admonition and good news. The admonition concerns repentance,
while the good news is that it will be accepted. If it would not have been
accepted, it would not have been commanded.
—It is necessary to engage in work, and to bring it to its proper
conclusion. So long as it is still being carried out, one must assume that
it has not been done. It is necessary to acknowledge that one is at fault,
and to start the work anew.
—You must watch yourself carefully in two situations: while speaking
and while eating.
—One day, Khiær had entered the presence of the venerable Khwåja
‹Abd al-Khåliq Ghujdawånº. The venerable Khwåja had two barley
loaves brought from his house, and presented them to Khiær. Khiær did
not eat, so the Khwåja assured him that his bread had been obtained by
lawful means. To this Khiær responded by saying: “Yes, this bread is
lawful food, but the person who kneaded its dough is in a state of ritual
impurity. We cannot eat it!”
—When a person summons his fellow creatures to the Truth, he must
be like the trainer of wild animals. Just as that trainer knows the nature
and temperament of the animal he has to deal with, and acts accord-
ingly, the summoner must do likewise.
—If Manƒ«r al-ªallåj had met one of Khwåja ‹Abd al-Khåliq’s
disciples, he would not have gone to the gallows, for he would have
received the appropriate training and progressed to a more advanced
degree.
—In order to reach his goal, the seeker must undergo a great deal of
spiritual exercise and hardship. There is one method, however, that
guides the spirit aright. That is acquiring the heart of one who has given
his heart to Allåh, for that heart is the focal point of Allåh’s attention.
—When making your prayer of supplication, you must do so by means
of a guide, with whom you must not be guilty of committing a sin! That
guide is the friend of Allåh. You must treat him with humility and love,
so that he will make supplication on your behalf.
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A poetic verse was recited to him, to the effect that ardent lovers
observe two religious festivals in one breath. He responded to this by
saying: “The ardent lover enjoys three festivals in one breath. That is
because, in his every remembrance of Allåh, just as he is both sum-
moned by Allåh to remember and assured of His acceptance, he enjoys
both the two festivals and the sign of bliss.”
Shaikh Rukn ad-Dºn once asked the venerable ‹Azºzån: “Why is it
that, on the day-before-time-began, some of the souls answered ‘Yes’ to
the question: ‘Am I not your Lord?’, while on the Day of Resurrection
no one will reply to the Divine enquiry: ‘Whose is the Sovereignty
today?’?”
Khwåja ‹Azºzån replied: “The day-before-time-began was the day for
imposing sacred legal obligations. Speech is appropriate in matters of
Sacred Law, but the Day of Resurrection is the day when obligations are
removed, and the World of Reality is inaugurated. In the presence of
Reality, words are out of place. That is why Allåh (Exalted is He) will
give His own answer on that day, saying: ‘It belongs to Allåh, the
Unique and Irresistible.’”
This is one of his poetic utterances:
The bird of the soul is attached to the body,
so keep it safe, for it is your friend.
Do not untie its connection, causing it to fly,
for, once it flies, you can no longer hold it.
Sayyid Ata, mentioned in relation to Khwåja A¥mad Yasavº, was a

contemporary of the venerable Khwåja ‹Azºzån. They used to meet
from time to time, and they would hold heart-to-heart conversations.
One day, in his treatment of the venerable ‹Azºzån, Sayyid Ata
displayed an attitude incompatible with good manners. At that point
in time, the pillaging hordes from the inner regions of Asia looted the
city, and they took one of Sayyid Ata’s sons away as a prisoner. Sayyid
Ata realized that this disaster had befallen him because of the offence
he had committed against the venerable ‹Azºzån. In order to apologize
and restore his good relationship, he arranged a banquet and invited the
venerable ‹Azºzån to it. Aware of Sayyid Ata’s intention, the venerable
‹Azºzån duly attended the banquet.
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At a table shared with the leading religious figures and personalities,

whom he impressed with his enormous charm and his power of
dispensation, the venerable ‹Azºzån stretched his hand towards the
food, saying as he did so: “So long as Sayyid Ata’s captive son has not
entered by this door and sat at this table, and so long as he has not joined
us in our meal, ‹Alº [Råmitanº] will not touch the food!” His hand was
thus held in suspense.
Everyone was in bewilderment. As for the Shaikh, while his eyes were
on the meal, he was enraptured, in a state of awesome dignity. Then the
door was opened and the captive boy came running inside. Bewilder-
ment reached its climax, as they asked him: “How were you able to
come here?”
To this the boy replied: “I cannot offer any explanation. A gang of
savage looters took me prisoner and carried me off to their country,
keeping me very tightly bound. We spent several days on the road.
Now, lo and behold, I suddenly see myself in your midst and in my
homeland.” Everyone fell at the feet of the venerable ‹Azºzån, in a state
of submission inspired by this tremendous charismatic marvel.

One day, a highly respected individual came to visit the venerable
‹Azºzån, but there was no food available in the house. The venerable
‹Azºzån was very sad. He went out to the gate of his house. At that very
moment, a young seller of sheep’s trotters came by, with a pot in his
hand. The pot contained frozen trotters. The young man said: “I
prepared this food for you and your companion. If you will accept it, you
will make me very happy.”
The venerable ‹Azºzån was extremely delighted with the food,
arriving at this delicate moment, and he treated the young man with
appreciative kindness. The guest enjoyed feasting on the meal that had
come just in time. When the guest had departed, the venerable Shaikh
told the young seller of trotters: “The food that you brought was
sufficient to help us in our difficult situation. It is now your turn to
ask for whatever you wish from us. If Allåh wills, your wish must surely
be granted.”
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The young man said: “I wish to be exactly like you.” The venerable
‹Azºzån replied: “This is a very difficult matter. If the burden we carry
alights upon your shoulders, you will be crushed by the weight!” The
young man insisted, however, saying: “In all the world, this is my one
and only wish—to be exactly like you. Nothing else can console me.
I know of no other ambition!”
“Very well,” said the venerable ‹Azºzån, “let it be so!” As if taking him
into his custody, he then drew the young man into his private chamber,
where he fixed his gaze upon him and focused on his heart with his
heart. Shortly thereafter, a change began to occur in the young man.
Both outwardly and inwardly, the young man started to become
identical with the venerable ‹Azºzån. This state continued for all of
forty days. Then, on the fortieth day, the young man passed on to the
realm of perpetuity, due to the heaviness of the load he had taken upon
himself. He had reached his desired goal, however, and attained to
everlasting bliss.

On the basis of indications received from the unseen realms, the

venerable Khwåja ‹Azºzån migrated to the provinces of Khwårizm.
When he reached the city gate, he did not enter within, but sent two
dervishes to Khwårizm Shåh with the following instruction: “Go and
say to the Shåh: ‘A poor weaver has come to your gate. He wishes to
reside in your city. If your permission is granted, he will enter; if not,
he will turn away.’ You must say these words exactly and, assuming
that permission is given, receive a sealed document from the Shåh’s
own hand!”
The dervishes went to the palace and explained the situation. This
request seemed odd to the Shåh. He simply took it as a joke, caused the
desired paper to be inscribed and sealed, and gave it to the dervishes.
The dervishes presented the paper to their Shaikh, who then took a
house in a secluded corner of the city and settled there. He went each
morning to the labour market, hired a few workmen from there, and
gave them the command: “Now perform the ablution, and stay in our
company till the time of the afternoon prayer. Then take your wages
and go back to your place!”
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Recognizing this employment as a bountiful opportunity, the work-

men were quick to form a circle around the venerable Shaikh. Once
one of them had entered the circle, he could not withdraw from it again.
News of the development spread across the city, and the venerable
‹Azºzån’s circle became too wide to fit into the house he occupied.
Before very long, the whole of Khwårizm was at the venerable ‹Azºzån’s
door. All the people were trampling one another in order to grasp the
hem of his gown.
They whispered in the ear of the Shåh: “A Shaikh has been
discovered in the city. The entire city is at his back and in his footprint.
If it goes on like this, his affiliates will become so numerous that, in
contrast with his influence, your royal influence will sink to zero. A
remedy for this business must be sought.”
When the Shåh commanded the venerable ‹Azºzån’s departure from
the city, the great spiritual director sent this reply: “In our breast
pocket, we carry a sealed decree, stating that we shall be able to enter
the city, and that we shall be able to reside therein. If the Shåh
invalidates his own permission and his own seal, we are ready to depart.”
It was then that the ruler understood the situation, and he did not sink
so low as to retract the permission he had personally granted. Instead,
he went to join the venerable Khwåja’s company. That was the end of
the problem, for he immediately became one of the venerable ‹Azºzån’s
most devoted affiliates.

The venerable ‹Azºzån’s lifetime spanned a hundred and thirty years.

He had two sons, named Khwåja Khurd and Ibråhim.
Khwåja Mu¥ammad Khurd

Khwåja Khurd was the venerable ‹Azºzån’s elder son. His personal
name was Mu¥ammad, while Khurd was his nickname. In his father’s
lifetime he reached the age of eighty. He was a master of both academic
and spiritual knowledge.

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Khwåja Ibråhºm
Khwåja Ibråhºm, the venerable ‹Azºzån’s younger son, was appointed
to spiritual directorship and the training of talented seekers, that is to
say, to the post of deputyship. When the venerable ‹Azºzån was close
to death, and it became known that he regarded his younger son as fit
for this duty, the following question arose among his companions:
“Since Khwåja Khurd is not lacking in exoteric and esoteric knowledge,
and since he is the elder son, why is this duty not being assigned to him,
rather than to the younger son?”
The venerable ‹Azºzån sensed this concern in their hearts, so he said:
“The reason is that Khwåja Khurd will migrate to the other world soon
after me!” As a matter of fact, it was only nineteen days after his father’s
death that Khwåja Khurd followed him.
These are the dates of death for the father and his sons:
—The venerable ‹Azºzån: Thursday, the 28th of Dhu’l-Qa‹da, A.H.
715/1315 C.E.
—Khwåja Mu¥ammad Khurd: Thursday, the 17th of Dhu’l-ªijja,
A.H. 715/1315 C.E.
—Khwåja Ibråhºm: A.H. 793/1390 C.E.
After Khwåja Ibråhºm, there were four more deputies of the venerable
Khwåja ‹Azºzån, each of them named Mu¥ammad and each of them
endowed with lofty perfection.
Khwåja Mu¥ammad Kulåhd«z

Khwåja Mu¥ammad Kulåhd«z was one of the venerable ‹Azºzån’s
eminent deputies. His tomb is in Khwårizm.
Khwåja Mu¥ammad ªallåj Balkhº

Khwåja Mu¥ammad ªallåj Balkhº was one of the venerable ‹Azºzån’s
distinguished deputies. His tomb is in Balkh.
Khwåja Mu¥ammad Båwardº

Khwåja Mu¥ammad Båwardº was one of the venerable ‹Azºzån’s
notable deputies. His tomb is in Khwårizm.
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Khwåja Mu¥ammad Baba Sammåsº

Khwåja Mu¥ammad Baba Sammåsº was the most outstanding deputy
of the venerable ‹Azºzån. He was also a member of all the principal
circles, in the position of “top link” of the Chain of Gold. His birthplace
was the village of Sammås in the vicinity of Råmitan, some ten miles
from Bukhårå. His tomb is in that same village.
When the venerable ‹Azºzån was close to death, he chose Khwåja
Mu¥ammad Sammåsº as qualified for the post of deputyship and
spiritual directorship, and instructed all his affiliates to follow and serve
him. It was he who accepted the venerable Khwåja Bahå› ad-Dºn
Naqshband as his son.
Just three days after the venerable Shåh Naqshband had come into
this world, Khwåja Mu¥ammad Baba Sammåsº was passing by the
village called ‘Pavilion of the Indians.’ Fixing his eyes on the home of
Shåh Naqshband, he said: “The land hereabouts gives off the inimitable
scent of a hero! The ‘Pavilion of the Indians’ will very soon become the
‘Palace of the Truly Wise [Qaƒr-i ‹Árifån].’ I sense that the child has
been born. Let us go and pay a visit!”
While these words were being spoken, the saint of saints, Bahå› ad-Dºn
Naqshband, had in fact arrived in this world just three days earlier.
They went to the house and asked to see the child. His grandfather held
him to his breast and showed him to Khwåja Mu¥ammad Baba
Sammåsº, who whispered, with his profound gaze fixed upon the radiant
child: “This is my son. We accepted him as such a long time ago!”
Turning to his companions, he added: “This is the very hero whose
scent we noticed. Before long, this child will become the paragon of the
age and the saving guide of the people of Love!” He then spoke directly
to the venerable Sayyid Amºr Kulål, the candidate for the post of
deputyship, saying: “Do not refuse to undertake the training of my son
Bahå› ad-Dºn, and be sure to treat him with kindness and affection. If
you are negligent in this, I shall not make any right of mine lawful to
you!” The venerable Amºr Kulål replied: “I am no man if I fail you in
the slightest!”
This amazing story will appear in fuller detail in the account of Shåh
Naqshband.
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According to what we have learned from the reports of Khwåja

‹Ubaidu’llåh ¡ashkandº, the venerable Mu¥ammad Baba had a small
orchard in the village of Sammås. He would sometimes prune its shoots
with his own hands, and he derived great pleasure from this task.
Whenever he clipped a twig, a spiritual state would overwhelm him and
the knife would fall from his hand.
Khwåja Mu¥ammad Baba Sammåsº had four deputies, each of them
a model of perfection on the path of spiritual guidance and training.
Sayyid Amºr Kulål was the most outstanding of them all, however, and
he belonged to the great circles of the chain of the principal guides.
Khwåja »«fº S«khårº

Khwåja »«fº S«khårº was one of Mu¥ammad Baba’s deputies. His
tomb is in the village of S«khår, about seven miles along the road to
Bukhårå.
Khwåja Mu¥ammad Sammåsº

Khwåja Mu¥ammad Sammåsº was Mu¥ammad Baba’s son and his
deputy.
Mawlånå Dånishmand ‹Alº

Mawlånå Dånishmand ‹Alº was one of Khwåja Mu¥ammad Baba’s
foremost disciples and deputies.
Sayyid Amºr Kulål

Sayyid Amºr Kulål was the most eminent deputy of the venerable
Khwåja Mu¥ammad Baba Sammåsº. As we have mentioned somewhat
earlier, he was also the propagator of the Chain of Gold, being one of
the chiefs of the main stem. He was born and buried in the village of
S«khår, about seven miles from Bukhårå. He was a potter by trade, as
his nickname Kulål indicates in the local dialect.
His mother relates: “While I was carrying Amºr in my womb, I would
suffer a stomach ache every time I ate dubious food. When this had
happened several times, I realized that everything was due to the
radiant nature of the child I was carrying in my womb, and that he was
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an extraordinary creature. After that, I became very wary of every

morsel I took into my mouth, and I awaited my child with high hope.”
In his youth, Sayyid Amºr was a keen wrestler. Many people would
gather to watch him wrestling, and they would follow the match with
great interest. One day, in consideration of the Sacred Law, one of the
onlookers found himself wondering: “How can a Sayyid, a descendant
of the Prophet (Allåh bless him and give him peace), engage in
wrestling? How can he indulge in a frivolous sport, which may be
considered an heretical innovation?”
At that very moment, sleep overtook the entertainer of this thought.
In his dream, the man saw that the Resurrection had occurred, and that
he was floundering in a mire. Then, lo and behold, the venerable Amºr
Kulål appeared before him, held out his muscular arms, and pulled him
out of the mire with a single tug. The man woke up, and he noticed that
Sayyid Amºr Kulål was watching him during the wrestling match.
Sayyid Amºr Kulål addressed him from a distance, saying: “Yes indeed,
we practise wrestling in order to rescue the likes of you, by dragging you
out of the mire!”
On another day, the venerable Khwåja Mu¥ammad Baba Sammåsº
was present in the wrestling stadium. He withdrew into a corner and
watched the wrestlers. Some of the disciples with him found this
situation very strange. They wondered how the venerable Khwåja
could pay attention to this worthless spectacle, but he recognized these
feelings passing through their hearts, so he responded by saying: “In this
fighting arena there is a hero, by the grace of whose attentive care and
fellowship so many heroes will attain to perfection. My gaze is directed
at him. It is my intention to captivate him.”
From afar, he watched the venerable Sayyid Amºr Kulål with a
profoundly penetrating gaze. Sayyid Amºr noticed this watchful gaze,
and he became frozen with his eyes on the venerable Khwåja Sammåsº.
Once this gaze had affected the inner feeling of Sayyid Amºr, the
Khwåja got up and left, together with his disciples. As for Sayyid Amºr
Kulål, however, he had dedicated his heart to Mu¥ammad Baba
Sammåsº. No thought, no will and no desire of his own remained within
him. He abandoned the wrestling match, followed the Khwåja home,
and clung to the hem of his gown while gasping for breath.
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In the Khwåja’s room of private retreat, he received instruction and

initiation in the Spiritual Path. After that, no one ever saw Sayyid
Amºr Kulål in the market, the bazaar and the wrestling stadium.
Sayyid Amºr Kulål remained subject to Khwåja Mu¥ammad Baba’s
training for twenty years. Throughout this time, he never withdrew
from serving his spiritual director with heart and mind.
Twice every week, he used to cover the distance of almost twenty
miles between S«khår and Sammås, in haste to join the company of his
spiritual guide. It was quite a ride! The venerable Sayyid Amºr strove
so hard on the path of the Masters of Wisdom, that no one could have
an inkling of his spiritual state. Behind a veil of complete secrecy, he
ascended to the final rungs of the ladder of perfection.
Linked to the venerable Sayyid Amºr Kulål is the spiritual lineage of
the venerable Khwåja Bahå› ad-Dºn Naqshband, the chief who was so
distinguished as to give his name to the [Naqshbandº] path.
The spiritual heirs of Sayyid Amºr Kulål were his four sons and his four
deputies, the first and foremost being that saint of saints, Shåh Naqshband.
Amºr Burhån
Amºr Burhån was the eldest son of the venerable Amºr Kulål, who
would often say about him: “This boy is our proof [burhån],” meaning:
“He is the evidence in our favour on the Spiritual Path.”
Amºr Burhån was one of the foremost affiliates of the venerable Shåh
Naqshband, to whom Amºr Kulål once said: “If a teacher trains his
apprentice to the degree of perfection, he wishes to see his own mark on
that apprentice, and to witness in him the accomplishment of his
endeavours. If he observes any error in his apprentice, he must correct
it. Look at my son Burhån! He has experienced no spiritual training
until now. You must take it upon yourself to train him, for then you will
see your mark, and you will attribute your satisfaction to your confi-
dence in me.”
In response to this command, Shåh Naqshband directed his attention
towards the inner being of Amºr Burhån, to the point of constant
supervision. For the sake of propriety, however, he continued to exert
his influence at intervals, and paused from time to time. The venerable
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Amºr Kulål admonished him: “You must continue to exert your

influence without a break! You must never stop!”
His influence then continued at full strength and without interrup-
tion, and Amºr Burhån went through a sudden transformation. He
experienced ecstasy and spiritual intoxication, and his path was opened.
It seems that Amºr Burhån became endowed with extremely intense
rapture and spiritual intoxication, and that his dominant feeling
disposed him towards solitude, remoteness from other people, and the
avoidance of any social relationship. No one could see his inner world
and comprehend his peculiar modes of conduct. His spiritual force was
so intense that it burned many of the venerable Khwåja’s companions,
and divested them of their spiritual clothing.
According to Shaikh Nikr«z Bukhårº, one of the venerable Khwåja
Kulål’s affiliates: “Whenever we encountered Amºr Burhån, our inner
being was turned upside down by the intensity of his spiritual state,
which would leave us completely empty and distraught. I eventually
expressed my concern about this situation to the venerable Khwåja, and
he asked me: ‘Have you come to complain about Amºr Burhån?’ When
I said yes, he replied: ‘Whenever he disturbs you, focus your attention
upon me, and say from within: “I am not; he is!”’
“After receiving this instruction, I happened to meet with Amºr
Burhån, who pressured me again in his usual manner. This time,
however, I complied exactly with the command I had received from the
venerable Khwåja. As soon as agitation began to stir within me, I
focused my attention on the venerable Khwåja, and said: ‘I am not; he
is!’ At that very moment, Amºr Burhån’s condition altered. He
collapsed on the ground in a state of ecstasy, and never again attempted
to make me experience his power of dispensation.”
Amºr Burhån relates: “It was the Festival of Sacrifice. The people
were emerging from the congregational mosque, and the courtyard was
crowded to overflowing. Everyone was following in the venerable
Khwåja’s footsteps, wishing to touch the hem of his gown, trying to
grasp his hand. I thought to myself: ‘What a beautiful era it was, the
time of the venerable Khwåja’s first appearance, the period marked by
the flowering of enlightenment and spiritual grace. Nowadays, the
people’s abundance makes them uneasy and depresses their inner feeling.’
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“No sooner had I entertained this thought, than I noticed that the
venerable Khwåja had stopped and was looking at me. He was waiting
for me to go to his side as usual, so I walked towards him. When I
reached his side, he drew me close, holding my collar with his blessed
hand. I experienced such a rapturous state within me, that I lost my
ability to stand on my feet. He said: ‘Tell me now! Is the flowering of
spiritual grace and enlightenment occurring at this very moment, or is
it not?’ In total submissiveness, I replied: ‘Yes, at this very moment!’”
Amºr ªamza
Amºr ªamza was the second son of the venerable Amºr Kulål, who
gave him his father’s name and used to address him as “Baba [Father]!”
Amºr ªamza’s business was hunting, by means of which he secured
his livelihood.
Amºr Kulål used to entrust his son’s training to Mawlånå ‹Árif
Dikkarånº. According to Amºr ªamza: “The venerable Mawlånå ‹Árif
would often say to us: ‘If you are looking for a friend who will bear your
burden, this is the rarest of the rare. If you are seeking someone whose
burden you will bear, the whole world is your friend!”
Mawlånå ªusåm ad-Dºn Shåshº Bukhårº

Mawlånå ªusåm ad-Dºn Shåshº Bukhårº, the first of Amºr ªamza’s
deputies, was the son of Mawlånå ªamºd ad-Dºn Shåshº, one of the
religious scholars of Bukhårå. Mawlånå ªamºd ad-Dºn was a contem-
porary of the venerable Shåh Naqshband, and a sincere affiliate of
the venerable Khwåja. His first connection seems to have been to
someone else, but he then joined Amºr ªamza and received his training
at his hand.
The venerable Khwåja ‹Ubaidu’llåh relates:
“At the beginning of my spiritual career, I went to Bukhårå, where I
attended the college of Mubårakshåh. After Mawlånå ªamºd ad-Dºn
Shåshº’s son, Mawlånå ªusåm ad-Dºn, had learned who I was, he paid
me a great deal of kind attention, and advised me to concentrate on
reading books. In telling me that my grandfather had taken an interest
in close members of his own family, and had never failed to help them,
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he evidently wished to furnish his recompense. He gave me an

unusually fine room in the college. At our first meeting, I was wearing
a beautiful kaftan, violet in colour. He expressed his disapproval of it,
saying: ‘Does the dervish wear such a kaftan?’ I promptly went out into
the street, where I spotted someone wearing a cheap kaftan, so I
exchanged my own kaftan for his, and came back inside. Mawlånå
clearly approved, for he exclaimed: ‘This is really good!’”
The venerable Khwåja ‹Ubaidu’llåh also relates:
“Great indeed were the harmony and the state of immersion within
the inner being of the venerable Mawlånå ªusåm ad-Dºn. Even the
most dull and spiritless person would be attracted to him at a glance.
When his ecstasy embraced him, his body became so hot that, even on
a winter day, he would dip his feet into icy water. He would also open
his shirt and pour cold water over his chest.
“Mºrzå Ulugh Bey appointed him to the judgeship of Bukhårå, though
he conferred that post with difficulty. While Mawlånå was sitting in the
courtroom and examining the cases, a seeker belonging to a »«fº group
presented himself. Turning towards Mawlånå, he endeavoured to
transfer his inner grace. I was also present in that courtroom, sitting in
a place where he could not see me, though I could see him.
“In the midst of such vexing problems and the troubles of this exterior
world, I never saw his inner being forget the path of the Masters of
Wisdom and lapse into heedlessness, not for a single instant. When it
came to concealing his own spiritual connection and state, and restrict-
ing his inner being to the Truth [ªaqq] while devoting his outer being
to creatures [khalq], he was endowed with an extraordinary capacity.
The overriding concern, for him, was the conscious desire to avoid
letting out, by tangible means, the spiritual states that he kept hidden
behind various curtains and disguises. He often used to say: ‘In order
to conceal one’s inner states, the most convenient method is to adopt
the appearance of the scholars, and to speak from the outer curtain.’”
In his famous work entitled Nafa¥åt, Mawlånå Jåmº, the venerable
Khwåja’s son, gives this account:
“I went to Bukhårå and met with Mawlånå ªusåm ad-Dºn. I was
feeling disturbed and irritated, so he told me: ‘The real meaning of
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vigilance [muråqaba] is to wait. The end of the spiritual path is the

outcome of this waiting. For the seeker, this waiting, which is born from
the excitement of ardent love and affection, is the one and only
indicator of the path. It is the guide.’”
“Beside the deathbed of his father, Mawlånå ªamºd ad-Dºn, Mawlånå
ªusåm ad-Dºn was sweating profusely. He saw his father in the state of
extreme distress, so he asked him: ‘What has happened to you?’ He
received the reply: ‘They want a sound heart from me, but I do not have
that in me, nor do I know how to acquire it!’ His son went on to say:
‘Exert all your strength, and direct a glance towards me! You will
discover the sound heart!’ It was he, in fact, who concentrated on his
father with all his might. An hour or so went by. A great transformation
occurred in the invalid, as he lay with his eyes closed, and he experi-
enced an inner peace. Then the father opened his eyes and said: ‘My
son, may Allåh grant you your reward. We must spend our whole life
on this spiritual path. What a shame, if we should lose it!’ Under the
auspices of his good son, he passed on from this world in peace.”
Mawlånå Kamål Maidånº

Mawlånå Kamål Maidånº was Amºr ªamza’s second deputy. He was
connected with one of the villages of Samarqand.
Amºr Buzurg and Amºr Khurd

Amºr Buzurg and Amºr Khurd were Amºr ªamza’s third and fourth
deputies and also his nephews. That is to say, they were the sons of Amºr
ªamza’s elder brother, Amºr Burhån.
Baba Shaikh Mubårak Bukhårº

Baba Shaikh Mubårak Bukhårº was one of Amºr ªamza’s outstanding
associates. It has also been reported that he was directly affiliated to
Amºr Kulål. In the Maqåmåt, a work concerning both Amºr Kulål and
Amºr ªamza, Shaikh Mubårak is described as being the disciple of them
both. The verdict on this point is that each of the two Shaikhs had a
different disciple, each called Mubårak, the first being surnamed
Garmºnº and the second Bukhårº.
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He was one of the great saints of his generation. When the venerable
Mu¥ammad Pårså was admitted into the fellowship of the venerable
Khwåja Naqshband, and while he was receiving nourishment from him,
he was also blessed with the fellowship of the venerable Shaikh Mubårak.
According to the venerable Khwåja ‹Ubaidu’llåh: “The venerable
Mu¥ammad Pårså had a positively favourable opinion of Baba Shaikh
Mubårak, and he would often go to see him. I wished to go along with
him one day, but he told me: ‘You must not come, because you may
expect from Baba Shaikh Mubårak the grace and spirituality that you
experience in the presence of Shåh Naqshband. This is impossible,
however. Besides, you may lose confidence in the venerable Baba. This
would also be a mistake. It is best for you not to come along.’”

One day, Shaikh Mubårak stopped by the home of Shaikh Mu¥ammad
Pårså. The venerable Khwåja asked Baba to make a supplication on
behalf of his son, Khwåja Abu ’n-Naƒr. Baba started to recite the
Opening S«ra [al-Fåti¥a], but then, before he had finished, he went out
of the house and completed the S«ra outside. They asked: “Since it is
proper to complete al-Fåti¥a indoors, why did you go outside?” He said:
“When I was starting to recite al-Fåti¥a, so many angels filled the house
that I feared there was no space for me, so I went outside.”

Apart from those already mentioned by name, the venerable Amºr
ªamza had many other affiliates, each of them endowed with knowl-
edge and perfection, for instance:
Shaikh ‹Umar Bukhårº, Shaikh A¥mad Khwårizmº, Mawlånå
‹A£å›u’llåh Samarqandº, Khwåja Ma¥m«d ªamawº, Mawlånå ªamºd
ad-Dºn Garmºnº, Mawlånå N«r ad-Dºn Garmºnº, Shaikh ªasan Nasafº,
Shaikh Tåj ad-Dºn Nasafº, and Shaikh ‹Alº Nasafº.
Amºr Shåh
Amºr Shåh was the third son of Amºr Kulål. He obtained his
livelihood by carrying rock-salt from the desert and selling it in the city,
in exchange for just enough food to keep him from dying.
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He used to say: “At the end of everything possessed, one is obliged

to answer for it.”
He was constantly involved in service to the servants of Allåh.
Amºr ‹Umar
Amºr ‹Umar, the fourth son of the venerable Amºr Kulål, was
endowed with dignity and charismatic talent. He was a zealous
upholder of the Sacred Law, committed to defending the command-
ments and prohibitions of the religion in every situation.
He once said: “According to the great masters: ‘When the time
comes for the head to be cut off, throw it onto the threshing floor of this
[»«fº] community! If the burning of the ladder is required, rest it on the
wall of this community! If you wish to destroy someone and overthrow
him, make him hostile to this community!’”
The venerable Amºr Kulål entrusted the training of Amºr ‹Umar to
Shaikh Jamål Dahistånº.
His death occurred in A.H. 803/1401 C.E.
Mawlånå ‹Árif Dºkkarånº

Mawlånå ‹Árif Dºkkarånº was the second of the venerable Amºr
Kulål’s deputies. Dºkkarån, the place of his birth and death, is more
than three hundred miles from Bukhårå.
Amºr Kulål was referring to Shåh Naqshband and Mawlånå ‹Árif,
when he said: “Among all my companions, there is none superior to two
individuals. These are the ones who catch the ball in the contest with
their peers.”
Like the venerable Bahå› ad-Dºn Naqshband who received such a
testimonial from his teacher, Amºr Kulål, anyone who detects the
spiritual scent must embark on the path of the quest without hesitation,
and he must recognize to whom he should link his quest. As for the
venerable Shåh Naqshband himself, in compliance with these breaths
of his spiritual guide, he remained loyal to Mawlånå ‹Árif’s fellowship
for seven whole years. He showed him such respect that, if he was taking
his ablution at the water’s edge, he would be careful not to go upstream
from him, and to perform his own ablution downstream. He was also
careful not to overtake him while going along the road. This was
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because Mawlånå ‹Árif had entered the service of his spiritual guide
[Amºr Kulål] before Shåh Naqshband, and he was senior to him in terms
of material time.
According to Shåh Naqshband: “While I was engaged in silent
remembrance [dhikr khafº], a mysterious knowledge arose in my inner
being. I wished to understand that mystery. I spent thirty years advancing
along this path, locked in a close embrace with Mawlånå ‹Árif.
“The ªijåz journey [the Pilgrimage] was undertaken twice. Our
wanderings took us to many a nook and cranny, to many a dervish lodge
and convent, wherever we were shown the nameplate of the people of
Truth. Had I met someone else like Mawlånå ‹Árif, or anyone
possessing an atom of the mysteries accessible to him, I would not have
returned to this part of the world. Have you ever met someone who will
sit with you, knee to knee, someone whose innermost being is higher
than the heavens, and who will stay squatting where he is, without
imposing anything, whether by external or internal means?”

Mawlånå ‹Árif used to say: “If someone depends on his own
management, his place is Hell. If someone relies on Allåh’s judgement,
his place is the Garden of Paradise.”
He said to his disciples: “When a person is eating a meal, his every
organ is preoccupied with one of various tasks. With what is his heart
preoccupied?”
His disciples replied: “We have come to share the true experience of
unity and togetherness.”
He responded to this by saying: “Remembrance [dhikr] in this context
is not a verbal practice. It takes the form of moving from the secondary
cause to the Original Cause, of transferring from the blessing to the
Bestower of Blessing.”

One day, a gift was presented to him, but he did not accept it. He
apologized by explaining: “It is appropriate to accept a gift when one
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is blessed with the spiritual influence to help the giver obtain what he
wants. We do not possess that kind of influence, so we cannot accept
your gift!”

On the path of »«fism and direct experience, Mawlånå ‹Árif had an
adversary who disputed with him. This adversary was engaged in
audible remembrance [dhikr jahrº]. Mawlånå humbly implored him:
“Refrain from audible remembrance! Do not spoil the regular practice
of silent remembrance [dhikr khafº]!”
The adversary did not heed this sincere advice, and he retorted that
he would continue to perform audible remembrance. Mawlånå ‹Árif
said: “If you do not accept my advice, you will see, every day, that one
of your farm animals has died!”
The man did not take notice, and he stubbornly persisted in audible
remembrance. That same day, one of his oxen died. The adversary
thereupon resorted to wandering from door to door, visiting »«fº
convents and seeking support from some of the Shaikhs. When his
second ox died in turn, the adversary realized to whom he should
become affiliated, and from whom he should expect assistance, so he
was carried away by the venerable Mawlånå ‹Árif.
Such a flood invaded the village of Dºkkarån, one day, that the
inhabitants started to scream in terror, fearing that the whole village
would be wiped out and swept away. A state of pandemonium ensued.
When the venerable Mawlånå ‹Árif observed the situation, he emerged
from his mosque and addressed the waters, saying: “If you can take me
and sweep me away, do not hesitate! Take me and sweep me away!”
The waters immediately abated and subsided, and the flood came
to a halt.
While returning to his homeland from his first journey to the
Pilgrimage [ªajj], the venerable Khwåja Bahå› ad-Dºn Naqshband is
said to have entered the city of Merv, where he stayed for a period of
time. His friends and affiliates also came from the surrounding areas and
from Transoxiana, and gathered in the city of Merv. The stage was set
for great conversations, wide-ranging and profound.
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It was then that a messenger arrived, bringing a request in the

name of Mawlånå ‹Árif: “Come here quickly, for my transfer to the
Hereafter is near at hand. I have some final advice to bequeath to you.”
Leaving his companions in the city of Merv, the venerable Khwåja
set out in haste on the road to Bukhårå, until he reached Mawlånå ‹Árif
in his village.
A group of Mawlånå ‹Árif’s companions had gathered in his presence.
When Mawlånå ‹Árif saw the venerable Khwåja, he addressed this
group, saying: “I have a secret to share with Khwåja Bahå› ad-Dºn. In
order to discuss this secret, the two of us must go into a lonely place, or
would you prefer to withdraw from here?” Saying that it was incumbent
upon them to withdraw, the group left the two of them alone together.
Mawlånå ‹Árif then said to Shåh Naqshband:
“We have come to share the true experience of unity and together-
ness. We are now completely rooted in this state of unity and
togetherness. We have also shared many games of love. Now my
inevitable time has come. I have studied my own companions and
yours, and I consider Khwåja Mu¥ammad Pårså to have the greatest
spiritual capacity and humility. Whatever talent and value I have
acquired on the Spiritual Path, I have entrusted it all to him, and I have
commanded my companions to attach themselves to him. I also wish
to be sure that you will not withhold your assistance in this matter.
Besides, Mu¥ammad Pårså is one of your own affiliates.
“I now have this request to make of you: Wash the water pots with
your own hand! Sit on your two knees, light the fire, and warm my
water! Fetch me the things I need, and return to your place three days
after my death!”
The venerable Khwåja fulfilled Mawlånå ‹Árif’s wishes to the letter,
and he returned to Merv three days after he had buried him.
The venerable Mawlånå ‹Árif had two deputies, who assumed the
post of spiritual directorship after the death of their own director, and
provided guidance for seekers of the path.
Mawlånå Amºr Ashraf

Mawlånå Amºr Ashraf was the first deputy of the venerable Mawlånå
‹Árif, after whom he gathered his companions around the same mode
of spiritual directorship.
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Mawlånå Ikhtiyår ad-Dºn

Mawlånå Ikhtiyår ad-Dºn was Mawlånå ‹Árif’s second deputy, and
the second representative of his spiritual directorship.
Shaikh Yådigår
Shaikh Yådigår was the third deputy of the venerable Amºr Kulål. He
came from a village about seven miles distant from Bukhårå. He was a
loyal companion of the venerable Amºr, at whose command he under-
took the training of the latter’s third son, Amºr Shåh.
Khwåja Jamål ad-Dºn Dahistånº

Khwåja Jamål ad-Dºn Dahistånº was the fourth deputy of the vener-
able Amºr Kulål. He trained the latter’s fourth son, at his spiritual
director’s command. He was the model of the loyal obedience that
brings one to the lofty spiritual stations.
Shaikh Mu¥ammad Khalºfa

Shaikh Mu¥ammad Khalºfa was one of the foremost associates of the
venerable Amºr Kulål. When the venerable Amºr Kulål was departing
from this world, all his companions came to Shaikh Mu¥ammad
Khalºfa’s door, saying: “This day, fitness to succeed the venerable Amºr
rests in you. You are the one endowed with this qualification. It is
proper for you to undertake the guidance of the seekers.”
Shaikh Mu¥ammad Khalºfa replied: “The qualification you are
seeking does not reside in me. It belongs to Amºr Kulål’s son, Amºr
ªamza.”
He followed the seekers to the home of Amºr ªamza, kissed his
doorstep and entered his service.
Amºr Kilån Wåshº

Amºr Kilån Wåshº was a member of the most valuable circle in the
sphere of the venerable Amºr Kulål. He was a native of the village of
Wåsh, about ten miles from Bukhårå. It was from him that Khwåja
‹Alå› ad-Dºn Ghujdawånº received instruction in remembrance [dhikr],
before meeting the venerable Khwåja Bahå› ad-Dºn Naqshband.
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According to the venerable Khwåja ‹Ubaidu’llåh, the venerable ‹Alå›

ad-Dºn said:
“I was sixteen years of age when I first met the venerable Amºr Kilån
Wåshº. He was on the path of silent remembrance, and he invited me
to embark on that same path. He taught me the necessity of keeping my
spiritual state under cover during the silent remembrance, so that no
one could recognize my state, not even those sitting beside me and
knee-to-knee with me. He placed extreme emphasis on this instruc-
tion, to the point where, if people were likely to perceive any aspect of
my state, he would order me to rest against a pillow and continue my
remembrance in that posture. I performed the remembrance many a
time in this fashion. In devotion to spiritual exercise, and in depriving
my lower self of its nourishment, I made such progress that my face
turned pale.
“One day, when my mother noticed this condition of mine, she
warned me that I was in poor health, and that I had kept the cause of
this from her. I replied that I was not in poor health. Baring her breast,
she declared that, if I would not tell her the true nature of this condition,
the milk she had given me could not have been lawful. I then explained
the situation as it really was, and told her that this condition was the
result of my having embarked on the Spiritual Path. My mother was
extraordinarily happy. Learning the first principles of the Spiritual
Path from me, she became preoccupied with the affirmation of Divine
Oneness [Taw¥ºd].
“I was greatly disturbed by having found myself obliged to reveal this
secret, so I presented the facts to the venerable Amºr Kilån. He smiled,
as he assured me that my mother had received his permission to work
on this path. My mother practised the same remembrance for some
time. One day, when my brother had gone out into the desert, my
mother called me, asking me to wash the boiler and fill it with clean
water. She added that this request was her final will and testament.
While I was doing this task, my mother took her ablution and performed
two cycles of ritual prayer. Then she drew me to her and instructed me
to begin the remembrance. I began, and she was likewise engaged.
Barely an hour had gone by in this manner, when my mother suddenly
collapsed and surrendered her spirit.”
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Shaikh Shams ad-Dºn Kilån

Shaikh Shams ad-Dºn Kilån was also one of the foremost associates
of the venerable Amºr Kulål. Wearing only one shoe, he set out to
perform the journey of Pilgrimage on foot. In the regions of ‹Iråq, he
conversed with the great religious scholars and the Shaikhs, and he
disseminated their methods of contemplation in the regions of Transoxiana.
While he had some arguments with the venerable Shåh Naqshband
at the beginning of his spiritual career, no trace of these would later
remain.
Mawlånå ‹Alå› ad-Dºn

Mawlånå ‹Alå› ad-Dºn was one of those who attained salvation in the
service of the venerable Amºr Kulål.
Khwåja Wårazawnº and others

The venerable Amºr Kulål had so many other companions and
perfect affiliates, apart from those whose names have been mentioned
above. They include the following:
Khwåja Wårazawnº, Mawlånå Jalål ad-Dºn Kashº, Mawlånå Bahå›
ad-Dºn ¡awåyasº, Shaikh Badr ad-Dºn Maidånº, Mawlånå Sulaimån
Garmºnº, Shaikh Aiman Garmºnº and Khwåja Mu¥ammad Wåyaganº.
Mawlånå Bahå› ad-Dºn Qishlåqº

Mawlånå Bahå› ad-Dºn Qishlåqº was a native of Qishlåq. About forty
miles from Bukhårå, it was one of the centres of learning and spiritual
perfection at that time. He was the Shaikh of the venerable Shåh
Naqshband’s fraternity and the master of Prophetic tradition [¥adºth].
Before meeting Amºr Kulål, the venerable Mawlånå ‹Árif seems to have
been the pupil of Mawlånå Bahå› ad-Dºn.
At the beginning of his spiritual career, in the province of Nasaf,
Khwåja Bahå› ad-Dºn Naqshband had a chance encounter with Mawlånå
Bahå› ad-Dºn Qishlåqº, and he was eager to enter his service. Recog-
nizing his namesake, Khwåja Bahå› ad-Dºn, as the saint of saints of the
future, Mawlånå Bahå› ad-Dºn said: “You are such a high-flying bird
that only ‹Árif Dºkkarånº is fit to be your friend and flight-companion.”
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As soon as he heard these words, Shåh Naqshband felt a burning

desire to see Mawlånå ‹Árif without a moment’s delay, and Mawlånå
Bahå› ad-Dºn sensed what he was feeling. At that point in time,
Mawlånå ‹Árif was working on his farm in his own village.
Mawlånå Bahå› ad-Dºn addressed Shåh Naqshband, saying: “If your
heart is yearning for Mawlånå ‹Árif, let me summon him to come!” He
went up to the roof and cried three times into the vast distances: “‹Árif,
‹Árif, ‹Árif!”
At that very moment, while in the fellowship of his companions after
the midday prayer, Mawlånå ‹Árif suddenly exclaimed: “Mawlånå
Bahå› ad-Dºn Qishlåqº is calling me! I must go at once, so return to your
homes straight away!” He set out in haste. In those days, the distance
of more than sixty miles was normally a two-day journey, yet he arrived
that same evening. This was how Mawlånå ‹Árif’s first meeting with
Shåh Naqshband took place.
According to the venerable Khwåja ‹Ubaidu’llåh:
“Mawlånå Bahå› ad-Dºn Qishlåqº was the paragon of his contemp-
oraries. The venerable Khwåja Bahå› ad-Dºn Naqshband was at the
beginning of his spiritual career when he encountered him and joined
his fellowship. One day, Mawlånå Bahå› ad-Dºn told the venerable
Khwåja Bahå› ad-Dºn that a dervish of his was in the kitchen, and that
he ought to see him. When Khwåja Bahå› ad-Dºn entered the kitchen,
he saw a dervish carrying a heavy load of firewood on his naked back.
In prompting the venerable Khwåja Bahå› ad-Dºn to witness this sight,
Mawlånå Bahå› ad-Dºn’s purpose was to demonstrate sincere devotion
to service.”
Following this account, the venerable Khwåja ‹Ubaidu’llåh goes on
to tell those present in his audience: “There are people who perform
such services with sincere devotion, who reduce their lower selves to
nothing, and who experience extinction. They have arrived at a state
that does not bear comparison with any other state. Even if you cannot
attain to this degree in service, you must accept and appreciate the fact
that such people do exist.”
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Khwåja Bahå› ad-Dºn Naqshband
K hwåja Bahå› ad-Dºn Naqshband came into this world in the

month of Mu¥arram, A.H. 718/1318 C.E. The death of the
venerable Khwåja ‹Alº Råmitanº, well known by the honorific title
‹Azºzån, occurred in A.H. 721/1321 C.E., which means it was in the
latter’s era that he came into existence. The place where he was born
and buried is the village called Qaƒr-i ‹Árifån, meaning “Palace of the
Truly Wise,” which is just over three miles from Bukhårå.
From his early childhood, his material and spiritual relationship to
Allåh’s Messenger was apparent through the radiant light in his face.
His mother relates:
“When my son Bahå› ad-Dºn was just four years of age, he pointed to
one of the cattle and said: ‘We should expect this cow of ours, with a
neck like a deer, to give birth to a calf with a white blaze on its forehead.’
A few months later, the cow did indeed give birth to a calf that matched
the child’s description.”
During the period of childhood, Khwåja Mu¥ammad Baba Sammåsº
treated the venerable Khwåja as his adopted son, and it was Khwåja
Amºr Kulål who taught him the proper manners of the Spiritual Path.
This only accounts for the external aspect, however. In reality and
inwardly, the venerable Khwåja was an “Uwaisº,” meaning one of
those who are trained by spiritual influence. He received guidance
and direction through the spiritual influence of the venerable ‹Abd
al-Khåliq Ghujdawånº.3
3 Uwais al-Qaranº was a contemporary of the Prophet (Allåh bless him and give him
peace), but he lived in Yemen and never met him in the flesh. He is regarded as a
Companion, however, because he received a visit from the spirit of the Prophet (Allåh
bless him and give him peace), and came to be one of the greatest Saints of the early
Islåmic community. May Allåh be well pleased with him!
The venerable Khwåja Naqshband is aptly called an “Uwaisº,” since he never met his
spiritual guide, the venerable ‹Abd al-Khåliq Ghujdawånº, whose life began over two
centuries before his own.
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In the chain of the Masters of Wisdom, from Khwåja Ma¥m«d Anjºr

Faghnawº to Amºr Kulål, audible remembrance [dhikr jahrº] was united
with silent remembrance [dhikr khafº]. On the emergence of the vener-
able Khwåja Bahå› ad-Dºn Naqshband, it became apparent that he had
been specially trained by the spiritual influence of ‹Abd al-Khåliq
Ghujdawånº, so the venerable Khwåja abandoned audible remem-
brance completely and kept to silent remembrance. Even in Amºr
Kulål’s session, when the audible remembrance began, the venerable
Khwåja would leave the circle and go outside, thereby causing serious
offence to the other disciples. Khwåja Bahå› ad-Dºn took no interest
in mending this feeling on the part of his spiritual fellows, but he did not
show the slightest neglect in the service of the venerable Amºr Kulål,
who treated him with constantly increasing favour and confidence.
One day, at the venerable Amºr’s meeting, a few individuals in the
front rank of the disciples discussed, with bitter tongues, the fact that
Shåh Naqshband would leave the sessions during the audible remem-
brance. They tried to lay blame on the Khwåja. The venerable Amºr
heard these accusations, but he remained unresponsive. One day, while
as many as five hundred disciples were grouped together, engaged in the
construction of a mosque in the village of S«khår, the venerable Amºr
found a spare moment to address them as follows:
“You have lapsed into a bad opinion concerning my son, Bahå› ad-Dºn,
and you have come to regard him as guilty of shortcoming. This
condition of yours arises from failure to understand Bahå› ad-Dºn. A
special grace is bestowed upon him by Allåh, and the state of His
servants is linked to this grace of Allåh. As for my personal view of him,
it is not the result of my own will.”
After speaking these words, Amºr Kulål summoned the venerable
Khwåja to his side, as the latter was busy carrying sun-dried bricks.
Addressing him in front of all his followers, he said: “Bahå› ad-Dºn, my
son, I have looked after you in fulfilment of the dying wish of Khwåja
Mu¥ammad Baba Sammåsº. I have trained you as I promised, for he told
me to prepare you with the utmost care to be a teacher in your own right.
This I have now accomplished.” He then pointed to his blessed breast
as he said: “I have nourished you with all I had to offer, and now the
bird of your spiritual prowess is ready to leave the nest. Your influence
for good will soar like a royal falcon. Henceforth, you are fully qualified.
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Whenever the scent of wisdom reaches your nostrils, you must follow
that scent with all the dedication your high calling demands.”
The venerable Khwåja Bahå› ad-Dºn said: “This blast from the
venerable Amºr was the cause of all my tribulations. Had I walked
steadily in the venerable Amºr’s footsteps, I would have been safely out
of harm’s way.”
After this incident, the venerable Khwåja Naqshband continued for
seven years in fellowship with the venerable Mawlånå ‹Árif. He then
joined Khalºl Ata and spent twelve years in his company. On the
second of the two journeys he made to the ªijåz [on Pilgrimage], he
became the travelling companion of Khwåja Mu¥ammad Pårså. When
they returned to Khuråsån, he sent Khwåja Mu¥ammad Pårså ahead to
the regions of Nºshåp«r, together with his other associates, while
making Heråt his own destination, for the sake of a private meeting
with Mawlånå Zain ad-Dºn. After three days in Mawlånå Zain ad-Dºn’s
company, he returned to the ªijåz and thence to Nºshåp«r. He stayed
awhile in Merv, then returned to Bukhårå, where he resided till the end
of his life.
When the venerable Amºr Kulål lay on his deathbed, he advised his
companions to attach themselves to Khwåja Bahå› ad-Dºn Naqshband,
but the disciples adopted an attitude of protest, saying: “But he has not
been consistent with you in the practice of audible remembrance!” The
venerable Amºr replied: “Everything you observe in him is by Allåh’s
decree, and his own volition plays no part in the matter.”
The following poetic verse, concerning the fact that manifestations
come from the Lord of Truth, is one of the famous principles of the path
of the Masters of Wisdom:
If He makes you manifest without you-ness,
without your being within you,
do not be afraid!
If you make yourself manifest
by your own nature,
do be afraid!
A prominent individual called Shaikh N«r ad-Dºn Khalwatº was

dying in Bukhåra, and the venerable Khwåja Bahå› ad-Dºn was among
those who came to offer their condolences. Together with the relatives
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of the deceased, some of the visiting mourners wept and raised their
voices in loud lamentation. Some of them regarded this conduct as
unseemly, however, so they tried to prevent it. The venerable Khwåja
then said: “When my life comes to an end, and it is time to migrate from
this world, I shall teach the dervishes how one ought to die.”
While recounting this incident, Mawlånå Miskºn goes on to say:
“This saying never left my memory, where it remained until the
venerable Khwåja’s death sickness. At that time, the venerable Khwåja
withdrew to his room in the caravanserai, and there he stayed until his
final breath. His companions and associates came every day to visit
him, and he treated each of them with special kindness and consider-
ation. As he was breathing his last breath, he raised his hands and
offered a long supplication, then drew his hands over his face and passed
from this world.”
Khwåja ‹Alå› ad-Dºn Ghujdawånº relates: “I was at the venerable
Khwåja’s side during his final illness. He was in the throes of death,
when he recognized me and gave the command: ‘‹Alå›, pull up the table
at once and eat some food!’ He was in the habit of addressing me as
‘‹Alå›.’ In order to comply with his command, I reached for the food
and took two or three morsels. In that situation and faced with that
scene, how could I eat any food? I pushed the table aside. He
immediately opened his eyes, saw that I had shifted the table, and again
commanded me to eat some food. This episode was re-enacted four
times in succession.
“Meanwhile, the minds of the disciples were preoccupied with one
single question: to whom, after himself, would the venerable Khwåja
assign the task of training the disciples? The venerable Khwåja could
read their thoughts, and he answered this question by saying: ‘Why do
you annoy me at a time like this? The thing you want is not in my hand.
It depends on Allåh’s decree. Whenever Allåh wishes to honour you
with the thing you want, He will give His command.’”
According to Khwåja ‹Alº Dåmåd, one of the companions attentive
to the venerable Khwåja’s service: “During his final sickness, he gave
me the order to excavate his blessed grave. I entered his presence after
performing this task, and I found myself wondering whom we should
embrace and cling to after him. He suddenly raised his blessed head,
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saying: ‘It is just as I said when we were going on Pilgrimage. If anyone

wishes for me, let him look to Mu¥ammad Pårså.’ Two days later he
migrated to the world of perpetuity.”
According to the venerable ‹Alå› ad-Dºn ‹A££år: “At the time of the
venerable Khwåja’s passing, we were reciting [the Qur›ånic S«ra
entitled] Yå-Sºn. When we came to the middle of the S«ra, light began
to radiate. While we were occupied with the affirmation of Oneness
[Taw¥ºd], his breath was cut off. His passing marked the conclusion of
seventy-three years, as he was about to set foot in his seventy-fourth
year. The date of his death is the night of Monday, the 3rd of Rabº‹
al-awwal, A.H. 791/1389 C.E.”
The date of his death is [also said to be recorded in the numerical
value of the Arabic spelling of] his birthplace, Qaƒr-i ‹Árifån:4
Departed is Shåh Naqshband,
he who was master of the religion and this world,
he who opened to the community
the religion and the highway of governance.
Qaƒr-i ‹Árifån had been for him both nest and residence,
and Qaƒr-i ‹Árifån was also the date of his decease.

The most outstanding deputies of Shåh Naqshband are the venerable
‹Alå› ad-Dºn ‹A££år and the venerable Khwåja Mu¥ammad Pårså.
Since the members of the venerable Khwåja’s circle are too numerous
to be counted, we shall be content, in this work, with an account of
those who were noted by the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº,
or whose sayings have been reported.
As the greatest of the deputies and one of the chief links in the chain
of the Masters of Wisdom, the venerable ‹Alå› ad-Dºn ‹A££år is entitled
to be described at the very beginning. Nevertheless, since his exploits
and those of his followers take so long to relate, their treatment will be
undertaken at the very end [of this section].5
4 For numerical purposes, the relevant Arabic letters in Qaƒr-i ‹Árifån are: qåf (=100),
ƒåd (=90), rå› (=200) ‹ain (=70), alif (=1), rå› (=200) få› (=80), alif (=1) and n«n (=50).
This gives a total of 792. (For another example of this form of dating, see p. ix above.)
5 See pp. 92ff. below.
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Khwåja Mu¥ammad Pårså
K hwåja Mu¥ammad Pårså was the second deputy of the venerable

Khwåja Bahå› ad-Dºn. In virtue and piety, in knowledge and
sincere devotion, he was one of the pillars of the Spiritual Path.
He began to attend the meetings of the venerable Khwåja Bahå› ad-Dºn
at a very young age. One day, while actively engaged in spiritual
training and exercise, he left his home, came up to the venerable
Khwåja’s door, and posted himself there. At that moment, one of the
maids in the venerable Khwåja’s service went inside. When the
venerable Khwåja asked this maidservant: “Who is outside?” the girl
replied: “An innocent young man is out there, posted at the door and
waiting!” The venerable Khwåja went outside, saw Khwåja Mu¥ammad
and said: “Can I take it that you are ‘the innocent young man at the
door’?” From that day on, the [Persian] term pårså, in the sense of
“innocent youth,” became the nickname for Khwåja Mu¥ammad.
Khwåja Mu¥ammad accompanied the venerable Khwåja Bahå› ad-Dºn
on the latter’s second Pilgrimage. He gives this account:
“In the deserts of the ªijåz, the venerable Khwåja paid close attention
to a genuine spiritual seeker, and instructed him to practise bonding
[råbi£a] through steady contemplation of his countenance. He said:
‘The method of this business is rapturous attraction, and its quality is
the medium of majesty and beauty.’ He also taught the practice of
remembrance, referring its particular conditions to the knowledge of
Allåh. He expounded the basic principles of constant adherence to
Divine grace, the undertaking of good deeds, and not expecting
anything in return for good work. He said: ‘Whatever seems to suggest
perfection on your part in word and deed, throw it into the ocean of
non-existence, and constantly regard yourself as inadequate!’
“Concerning that genuine spiritual seeker [murºd], he also said: ‘He
is the one who is sought [muråd]. It sometimes happens that, from the
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point of training, he operates in the form of the seeker in quest of the

object sought.’ He commanded him to give speeches, and one day on
the road, while that person was walking ahead, he looked at him and
said to those by his side: ‘For everyone who is present at his session, it
is necessary to hear what he has to say, according to the degree of his
own spiritual state.’ He assured that genuine spiritual seeker that his
speech would be effective, and he said: ‘Whatever he says, Allåh will
do it. Even if he does not speak in the way I have told him to speak, he
will be careful to observe propriety.’”
It is important to note that this statement is not at variance with the
Sacred Law. In this statement, there is no implication that the Will of
Allåh is dependent on the will of His servant. The deep meaning of this
statement is that no will remains within the servant, and that every-
thing consists of manifestation of the Divine Will. As a matter of fact,
Allåh has such servants as have extinguished their own will in the Will
of Allåh, acquired the attributes of extinction and perpetuity, and
attained to the degree of genuine incapacity and poverty, servitude and
loyal obedience. As for the heart that stays at this degree, it is like a page
exposed to Allåh’s pen. Nothing contrary to Allåh’s Will can therefore
be willed, so their wish is always that which Allåh wishes. There is
actually a sound and reliable Prophetic tradition [¥adºth] to this effect.
Such people are those who are learned in esoteric knowledge and
protected from the disasters of the lower self.
The venerable Khwåja also conferred on that genuine spiritual seeker
the epithet applied to someone, in the time of the Prophet Moses, who
progressed from the state of “lover” to the degree of “beloved.” That
epithet was applicable to someone among the Children of Israel, while
in our own [Islåmic] Community it signifies affinity to Uwais al-Qaranº.
“Among the great saints of ancient times, there was a group who, at
their meetings, used to read one another’s spiritual states without
needing verbal language. They were described by comparison with
those who have secret sons. Since the appearance of the Master of the
Universe (Allåh bless him and give him peace) and the realization of
Islåm, the adjective ‘Uwaisº’ has been applied to those who fit this
description.”
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According to Khwåja Mu¥ammad Pårså:

“When the venerable Khwåja Bahå› ad-Dºn fell sick on the ªijåz
road, he addressed that genuine spiritual seeker in the presence of his
companions, saying: ‘Whatever I may have received as an undeserved
gift from the Masters of Wisdom, and whatever I may have acquired
through my efforts on this path, I give it all to you, just as Mawlånå ‹Árif,
our brother in the Hereafter, gave what he had to me.’ On his return
from the Pilgrimage, he kept repeating: ‘All that I have is now yours,’
and he intensified his attentive care with every day that passed. Then
one day he said: ‘Whatever Mawlånå ‹Árif said about it, we shall say
the same, but its appearance depends on our situation. In other words,
that spiritual secret will become manifest after we have departed on the
journey of the Hereafter.’ At the end of his life, he said: ‘The meaning
of the inner connection will surely emerge. A black rock is presently
blocking the way, and everything depends on its removal.’”
By what he called the black rock, the venerable Khwåja was referring
to his own physical being, and he was essentially saying to Khwåja
Mu¥ammad Pårså: “We promised you the manifestation of an inner
secret. That spiritual secret will surely emerge, but that emergence is
dependent on the departure of our physical being, when it leaves this
world on the journey of the Hereafter.”
The spiritual dominions of the great saints are like the kingdoms of
this world. The human existence of the perfect man, who is the focal
point of reality, is an impediment to the emergence of his son. It is like
the situation that prevails between the sul£ån and the prince, the
candidate for succession to the sultanate. So long as the current ruler
is in the realm of physical being, the light of sovereignty does not
manifest in the prince. Even if it does so manifest on some occasions,
that is not by right but by proxy. When the time comes for him to leave
this world, only then does the perfect individual see himself permitted
to abdicate. Allåh has bridled him in such a manner that, by dismissing
himself from office, he has exercised freedom of choice. It is from this
point of view that we should understand the venerable Khwåja’s saying:
“The emergence thereof depends on our volition.”
According to Khwåja Mu¥ammad Pårså:
“At the end of the venerable Khwåja’s life, he said for the sake of that
genuine spiritual seeker, while he was not in his presence: ‘Not once
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have I been offended by him. Offensive attitudes can be displayed by

each one of my companions, but by him they have never been
displayed. If any dispute or conflict has occurred between us, it has been
from my side. My inner being had seemed to turn away from him for a
few days, but then it was redirected towards him completely. I am
always true to the words I spoke on the ªijåz road. At that moment,
since I was in my state of sanctity, I was speaking more frankly than
ever.’ In his state of sickness, he frequently mentioned that sincere
individual.”
During his final breaths, again according to Khwåja Mu¥ammad
Pårså’s report, the venerable Khwåja said in the absence of that sincere
individual: “The purpose of our existence is his emergence. We have
trained him by two methods, rapture and progressive development. If
he exerts himself, all the people of the world will be enlightened by him.”
“I heard this report as a reference to Khwåja Mu¥ammad Pårså. The
venerable Khwåja actually said: ‘The purpose of our existence is the
emergence of Mu¥ammad.’ Because of this, there is some ambiguity
and obscurity in the first report. While the venerable Khwåja was
breathing his final breaths, Khwåja Mu¥ammad Pårså was never
missing from his service, morning and evening. One day, the venerable
Khwåja treated him with very great kindness, and said that it was
necessary to treat him with this degree of zealous care.”
The venerable Khwåja ‹Ubaidu’llåh said to those who came to visit him
in Samarqand:
“A noble Khwåja sees the venerable Bahå› ad-Dºn in his dream, after
the latter’s death, and poses him a question: ‘What must one do to
obtain salvation? What kind of deed must one perform?’ He receives
this answer: ‘Whatever deed you will be performing in your last breath,
you must perform it at all times!’ In other words, you must acknowledge
and remember Allåh always, as if you were remembering Him in your
last breath!”
The venerable Khwåja Mu¥ammad Pårså was so deeply committed to
ecstasy and spiritual immersion that the following incident occurred
one day: The venerable Khwåja Bahå› ad-Dºn was passing by the corner
of a garden, when he caught sight of Khwåja Mu¥ammad Pårså, who
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was there at the edge of the pond, outwardly quite unconscious. He was
sitting at the edge of the pond, dangling his feet in the water, in the state
of profound contemplation. He had transcended himself and forgotten
his worldly existence. On witnessing this spectacle, the venerable
Khwåja is so moved that he immediately strips off his clothes, steps into
the pond, rubs his blessed cheeks on Khwåja Mu¥ammad Pårså’s feet,
and appeals to the Lord of Truth, saying: “O my Allåh, have mercy
upon me in honour of these feet!”
To have reached this station, the venerable Khwåja Mu¥ammad
Pårså could hardly have worked at anything other than the work he
would perform in his last breath.
The venerable Khwåja Mu¥ammad Pårså’s degree is above and
beyond description in terms of charismatic and supernatural exploits.
Nevertheless, one must make so bold as to display one or two of his
marvels, learned from the great saints of this blessed spiritual chain:
The venerable Khwåja Mu¥ammad Pårså devoted especially great
effort to concealing his charismatic exploits. Sometimes, however,
without his own volition and choice, he happened to reveal a glimpse
of those charismatic exploits. On one occasion, for instance, in order
to explain the real meaning of a Prophetic tradition [¥adºth], and to
ensure the triumph of the people of the heart, he was obliged to display
his charismatic powers. Shaikh Shams ad-Dºn Mu¥ammad ibn
Mu¥ammad al-Jazrº, one of the traditional scholars, had come to
Samarqand in the time of Mºrzå Ulugh Bey. He was engaged in the task
of confirming and verifying the chains of transmission cited by the
traditional experts of Transoxiana. They defamed Khwåja Mu¥ammad
Pårså to this individual, saying: “Khwåja Mu¥ammad Pårså relates very
many Prophetic traditions in Bukhårå, without ensuring the authentic-
ity of their chains of transmission. It is appropriate for you to subject
these traditions to close scrutiny.”
On hearing this, the traditional scholar applied to Mºrzå Ulugh Bey,
requesting him to have Mu¥ammad Pårså brought to Samarqand.
Ulugh Bey sent an official to Bukhårå and summoned Khwåja
Mu¥ammad Pårså, who set out for Samarqand without dispute. In
Samarqand, the resident Shaikh al-Islåm was a person well-versed in
advanced religious knowledge and Prophetic tradition. He convened
a meeting, brought Khwåja Mu¥ammad Pårså before him, and asked
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him to relate a Prophetic tradition. The venerable Khwåja duly

narrated the tradition. This was the response of the traditional scholar:
“There is no doubt about the truth [of the content] of this Prophetic
tradition, but this tradition does not exist to my knowledge, and in my
opinion it is not established as authentic.”
Those present at the meeting grinned at this response, and they
exchanged winks with one another, simply delighted with the difficult
situation into which, they supposed, the venerable Khwåja Mu¥ammad
Pårså had fallen. The Khwåja narrated the same tradition, citing
different authorities and a different line of transmission, only to receive
the same response: “Certainly a correct tradition, but not established
in my opinion!”
The venerable Khwåja Mu¥ammad Pårså realized that, whatever
authority he cited, by whatever line of transmission, he would receive
the answer: “Unknown, as far as I am concerned!” He suddenly became
inspired, fell silent for a moment, and concentrated his attention. Then
he suddenly raised his head and addressed the traditional scholar,
saying: “Among the books of Prophetic tradition, do you consider the
authority of so-and-so regarding such-and-such to be valid?”
The Shaikh exclaimed: “Definitely! Since his chains of transmission
are complete, his authority is valid and reliable. Not one of the
traditional scholars has any doubt on this score. If your narration had
been based on such a support, we would have had nothing more to say.”
“In that case,” said the venerable Khwåja, “send a man to the home
of Shaikh al-Islåm ‹Iƒåm ad-Dºn, who is in your midst! Let him enter
the library and collect a particular book. He will find it on a certain
shelf, beneath a certain volume, of this size and shape, and with a
binding of this colour. On a certain page of this book, this Prophetic
tradition is recorded in exact detail, and with the chains of transmission
that we have cited.”
Everyone stayed frozen stiff. Not even the Shaikh al-Islåm, Khwåja
‹Iƒåm ad-Dºn, had any knowledge that such a book existed in his library.
Besides, as far as anyone knew, the venerable Khwåja Mu¥ammad Pårså
had never entered this house and its library.
They promptly dispatched a swift-footed man to the home of the
Shaikh al-Islåm, where he found the book in the place described, and
brought it back with him. The Prophetic tradition was indeed recorded
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on the specified page, with the chains of transmission cited by the

venerable Khwåja, with exactly the same wording, with neither sub-
traction nor addition. The general bewilderment increased to the point
of utter amazement. As for the astonishment experienced by Khwåja
‹Iƒåm ad-Dºn, its intensity left the state of everyone else in the shade.
“How could it be,” he exclaimed, “that such a book would be in my
library without my knowledge?”
When Mºrzå Ulugh Bey received news of the charismatic marvel, he
regretted having brought the venerable Khwåja away from Bukhårå,
and having inflicted such trouble upon him. The incident was broad-
cast in every direction, and the fame of Khwåja Mu¥ammad Pårså
immediately reached its ultimate degree.

Mºrzå Khalºl, the son of Nºrån Shåh, one of Tºm«r’s sons, was the ruler
in Samarqand, while Mºrzå Shåhrukh was the sovereign in Khuråsån.
From time to time, because of his interest in the affairs of the Muslims,
the venerable Khwåja Mu¥ammad Pårså would write letters of interces-
sion to Mºrzå Khalºl. These letters struck Mºrzå Khalºl as a kind of insult
to his authority, and he began to take offence. When the provocations
of jealous individuals further incited this feeling of the ruler, Mºrzå
Khalºl was moved to take action. He sent a man to the venerable
Khwåja, offering this proposal: “Be so kind as to depart for the regions
of the Steppe! Let many ignorant folk obtain the honour of Islåm,
through the blessing of your arrival!” The venerable Khwåja gave
this reply: “Grant me permission to visit the mausoleums of our great
saints, and let me depart after that.” He also commanded the saddling
of his horse.
Mawlånå ‹Abd ar-Ra¥ºm relates:
“I saddled the venerable Khwåja’s horse and led it before him. He
promptly jumped up and mounted the steed. We lined up in front of
him with a troop of foot soldiers from among his companions. He went
first of all to Qaƒr-i ‹Árifån, where he visited the tomb of the venerable
Khwåja Bahå› ad-Dºn Naqshband. When he moved away from the
tomb, the signs of grandeur and majesty had become apparent in his
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face. From there he went on to S«khår, to visit the grave of the

venerable Amºr Kulål. After staying awhile, he whipped his horse, rode
up a nearby hill, turned towards Khuråsån, and recited a poetic verse:
Throw each one down upon the other,
and bring those at the bottom to the top,
so that, whoever in this arena is a hero,
he may know it for a fact!
From there he returned to Bukhårå. At that very point in time, a

dispatch from Mºrzå Shåhrukh to Mºrzå Khalºl was first read out to the
people in the official congregational mosques and on the pulpits: “I
have come. Waste no time in choosing the battlefield!” It was then
delivered to Mºrzå Khalºl. Mºrzå Shåhrukh arrived immediately there-
after and put Mºrzå Khalºl to death.

When the venerable Khwåja Mu¥ammad Pårså was saying farewell to
his companions, on setting out for the ªijåz for the last time, they said
to him: “But you have already gone to the ªijåz!” To this he replied:
“We have gone and we have gone!” The implicit meaning conveyed
by this expression was that he would die on that journey.
Khwåja Ab« Naƒr was together with his father on that journey. He
relates:
“I was not by my father’s side at his death. When I came there after
his death, I opened the shroud, saying: ‘Let me see his blessed face!’ He
opened his eyes and smiled. Then, while I was trying to rub my face on
his blessed foot, he pulled his foot upwards.”
The venerable Khwåja Mu¥ammad Pårså went twice [on Pilgrimage]
to the ªijåz, together with the venerable Shåh Naqshband on the first
occasion. This second journey of his took place in the month of
Mu¥arram A.H. 822/1419 C.E. He left Bukhårå and followed the Nasaf
route to Safaniyån, Balkh and Heråt, where he visited the tombs of the
saints. In each place through which he passed, he was accorded great
honour and respect by the local shaikhs and scholars. When he came
to Nºshåp«r, the change in the weather became the subject of conver-
sation among his companions, and this situation cast gloom upon him.
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With the intention of shedding light, he cited good omens from the
divan of Mawlånå Jalål ad-Dºn R«mº, including the verses:
O lovers of the Truth, advance with prosperity!
Head straight towards the tower of felicity!
May this road be blessed for you, with the Truth’s consent,
in the town, in the desert, on the mountain and in the sea!
Having moved from Nºshåp«r on the 11th day of the month of

Jumådå ’l-åkhira, the venerable Khwåja arrived in Mecca in good
health and well-being. After performing the rites of Pilgrimage,
however, the Khwåja fell ill. He was able to perform the farewell
circumambulation in a litter. He then went to Medina, where he
received many gracious favours, while rubbing his face on the blessed
tomb of the Master of the Universe (Allåh bless him and give him
peace). On Thursday, the 24th of that month, he obtained the mercy
of the Lord of Truth. The people of Medina, as well as [the prominent
Ottoman scholar] Shams ad-Dºn Fanårº and the members of his
caravan, performed the venerable Khwåja’s funeral prayer. On the eve
of Friday, they interred that blessed body in that blessed ground, in the
vicinity of the mausoleum of the venerable ‹Abbås, the commander of
the believers. The venerable Shaikh Zain ad-Dºn Khwåfº had a white
stone slab sent from Egypt, to be erected over the venerable Khwåja’s
tomb. Because of that stone, his noble tomb can still be distinguished
from the rest.
His age [at the time of his death] was seventy-three.
Khwåja Ab« Naƒr Pårså

Khwåja Ab« Naƒr Pårså was the son of the venerable Khwåja Mu¥ammad
Pårså. His honorific titles are Burhån ad-Dºn and ªåfiœ ad-Dºn.
According to Mawlånå Jåmº, in his work entitled Nafa¥åt:
“In knowledge of the Sacred Law and the customs of the Spiritual
Path, Khwåja Ab« Naƒr was at the same level as his father, but he
surpassed him in self-abnegation and expansiveness, that is to say, in
dervish modesty and generosity. He concealed his spirituality with such
skill that no one could have thought him a master of knowledge. If
someone asked him a question, he would feign ignorance, saying: ‘Let
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us look it up in the book!’ Wherever he opened the book, it would

always be at the point where the problem was discussed.”
Among the attentive servants of the venerable Khwåja Mu¥ammad
Pårså there was an old man called Pºr Khal£a. He performed countless
services for the venerable Khwåja, and also became active in the service
of Khwåja Ab« Naƒr Pårså, through whom he transmitted this poetic
verse from the venerable Khwåja:
Pursue with patience the path of contentment.
Those who make this effort do not suffer serious pain.
We were sitting one day in the congregational mosque of Heråt, with

this Pºr Khal£a in our midst. He was relating accounts of the exploits
of Khwåja Mu¥ammad Pårså and Ab« Naƒr Pårså, when the call to the
midday prayer began to be delivered. Some of those in our company got
up at once, and set about renewing their ritual ablution. Pºr Khal£a
thereupon transmitted this poetic verse from Khwåja Mu¥ammad Pårså:
If the ritual prayer will be missed,
there is always its later performance;
for someone who misses fellowship, however,
making up for it is impossible.
The date of the venerable Khwåja Ab« Naƒr Pårså’s death is A.H. 865/
1460 C.E.
Mawlånå Mu¥ammad Fºganzº

Mawlånå Mu¥ammad Fºganzº was one of the close companions of the
venerable Khwåja Bahå› ad-Dºn Naqshband, and the object of his
acceptance and loving attention. He was born in Fºganz, a large
borough between Bukhårå and Samarqand.
“While Mawlånå Mu¥ammad was a very handsome youth, the
venerable Shåh Naqshband took a keen interest in him and treated him
with gracious care and kind attention.”
After the death of his spiritual guide, Mawlånå Mu¥ammad contin-
ued to attend the meetings of Khwåja Mu¥ammad Pårså, at the command
of the venerable Shåh Naqshband. By his own account:
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“I remained for a long time in the fellowship of the venerable Khwåja

Mu¥ammad Pårså. Under the auspices of the venerable Shåh Naqshband
and the gracious favours of the venerable Mu¥ammad Pårså, I attained
to membership in the spiritual community.
“After the evening prayer, the venerable Khwåja Mu¥ammad Pårså
would leave the mosque and stand at the edge of the courtyard. Leaning
on his staff, he would exchange a few words with his companions, until
he transcended himself and so became detached from them. This was
a frequent occurrence, in which this spiritual state would last until the
muezzin gave the call to the dawn prayer, when the Khwåja would go
back inside the mosque to perform that prayer.”
According to Khwåja ‹Ubaidu’llåh:
“In the chain of the Masters of Wisdom, this kind of vigilance is not
something improbable. It simply becomes imperceptible, due to
constant hard work and practice.”
Khwåja Musåfir Khwårizmº

Khwåja Musåfir Khwårizmº was one of those attached with sincere
devotion to the venerable Khwåja Bahå› ad-Dºn Naqshband. Follow-
ing the venerable Khwåja’s advice, he later became affiliated to Khwåja
Mu¥ammad Pårså.
He also had lengthy contacts and friendly connections with Khwåja
‹Ubaidu’llåh, who said: “On my first trip to the regions of Heråt, I
enjoyed the companionship of Khwåja Musåfir, who was a native of
Khwårizm. He lived a long life and reached the age of ninety. He
enjoyed the friendship of many great individuals and dervishes. His
disposition was inclined towards »«fism and esoteric knowledge.”
By Khwåja Musåfir’s own account:
“I was in the service of the venerable Khwåja Bahå› ad-Dºn Naqshband,
and I was extremely addicted to sacred music [samå‹]. One day,
together with a few of the disciples, we found a set of musical instru-
ments, with which we proposed to stage a musical performance at the
venerable Khwåja’s meeting. We saw this as an opportunity to learn the
venerable Khwåja’s thoughts about this matter, so we acted accord-
ingly. The venerable Khwåja did not prevent us, and he said: ‘We do
not practise this ourselves, but we do not deny its validity.’”
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Khwåja Musåfir also relates:

“One day, Khwåja Bahå› ad-Dºn was setting his companions to work
on a construction project. Everyone was busy handling stones and
earth. In the midday heat, the venerable Khwåja gave them a break,
and each of them found a shady spot in which to sleep. Mu¥ammad
Pårså stayed in his place, however, falling asleep with his muddy feet
stretched out in the sun. The venerable Khwåja walked around,
surveying all his disciples, until his blessed gaze alighted on Mu¥ammad
Pårså’s condition. He approached him, squatted by his side, rubbed his
face on those muddy feet and said, addressing Allåh: ‘O my Lord, have
mercy on Bahå› ad-Dºn, in honour of the face-washing provided by
these feet!’”
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Mawlånå Ya‹q«b Charkhº
M awlånå Ya‹q«b Charkhº was one of the most prominent of the

venerable Bahå› ad-Dºn’s disciples. Born in Charkh, a village in
the province of Ghazna, he died and lies buried in Khuluftu, a village
near ªiƒår.
He relates:
“I felt a great love and affection for the venerable Khwåja Bahå› ad-Dºn,
even before entering his service. I happened to meet him when I was
on my way home, after receiving my diploma from the religious scholars
in Bukhårå. ‘Do not cease to remember me,’ I implored him. The
venerable Khwåja said: ‘Will you join me in due course?’ The following
conversation then ensued:
“‘Most certainly. My heart is filled with longing for you.’
“‘What is the cause of this longing?’
“‘You are a great man, respected by everyone!’
“‘That is not enough. You must give me a better reason, for people’s
acceptance of me can be Satanic.’
“‘In the words of a sound and authentic Prophetic tradition [¥adºth]:
If Allåh (Exalted is He) makes someone His friend, He sows affection for that
person in the hearts of His other creatures.’
“The Khwåja smiled at this and said: ‘We are among Allåh’s loved
ones.’
“I was utterly amazed on hearing this, for I recalled a dream from a
month before, in which he had told me: ‘Become a disciple of Allåh’s
loved ones!’ I had forgotten that dream, but I was reminded of it by his
mention of Allåh’s loved ones, and I attached myself to him entirely.
I repeated my plea: ‘Do not cease to remember me,’ and he said that he
had once made such a request of Allåh’s loved ones. They had told him
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that, for something to be kept in memory, a connecting link was

needed, and they asked for something to serve that purpose.
“After telling me this, he presented me with his blessed skullcap, and
he said: ‘You have nothing to give to me! Just take this skullcap, keep
it by your side, and remember us whenever you see and touch it!’ He
also insisted: ‘On this journey, you must try hard to find Mawlånå Tåj
ad-Dºn Dashtg«lagº. He is one of Allåh’s saintly friends!’
“Once I had set out on the road, I felt moved to go first to Balkh, and
from there to my home town. I wondered how to reach Balkh, and
where to find Dashtg«lag, but I located them both, and suddenly found
myself in the vicinity of Dashtg«lag. I recalled the venerable Khwåja’s
admonition, and I felt perplexed. Eager though I was to enjoy the
fellowship of Mawlånå Tåj ad-Dºn without delay, my attachment to the
venerable Khwåja suddenly grew so intense that I turned back, over-
whelmed by the longing to submit myself to him.
“In Bukhårå there was a totally enraptured dervish, in whom I had the
fullest confidence. I saw him sitting in a corner by the road, so I asked
him: ‘Should I go, or should I not?’ He replied: ‘Go without stopping!
Go at full speed!’ In the place where he was sitting, he scratched a set
of lines on the earth. I thought to myself: ‘Let me count these lines. If
they total an odd number, let it indicate the rightness of my going.’ I
counted, and the number was odd! I reached the venerable Khwåja and
clung to the hem of his gown. He taught me the technique called wuq«f
‹adadº [awareness of number], and he said: ‘In the practice of remem-
brance [dhikr], take careful note of the odd number, to the extent of your
ability!’ He also alluded to the fact that, when the enraptured dervish
drew those lines on the road, their number had been odd.”
Mawlånå Ya‹q«b Charkhº himself relates:
“Through Allåh’s providential care, this poor creature experienced
the wish to tread the path of those who reach the goal. With Divine
grace as my guide, I had the good fortune to join the venerable Khwåja
Bahå› ad-Dºn Naqshband in Bukhårå. His kindness and benevolence
immersed me in felicity, and I saw that my spiritual guide was complete
and perfect, and a member of the highest class of saints. He was the
answer to my search for good omens in the Qur›ån, the verifier of my
feelings, and the reinforcer of my affiliation.
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“One day in Fat¥åbåd, where my home was situated, I had sat down
facing the tomb of Shaikh Saif ad-Dºn B«kharåzº. Such a storm broke
out in my inner being, that I was obliged to run at once to the venerable
Khwåja. I rushed in the direction of Qaƒr-i ‹Árifån, where he was living
at the time. I found the venerable Khwåja waiting for me at the edge
of the road. He greeted his servant most kindly. After the ritual prayer,
he engaged in friendly conversation with this poor creature. His
awesome dignity was so pervasive, however, that I was quite incapable
of giving any response.
“He then said: ‘Knowledge consists of two parts. One is the
knowledge of the heart [‹ilm al-qalb], and this is the most useful form of
knowledge. This is the knowledge taught by the Messengers and
Prophets. It is knowledge of the literary language. This knowledge is
also Allåh’s proof for the human being. I hope that you may acquire a
share of this inner knowledge!’
“To this he added: ‘You must live with the people of truthfulness, and
confide in them! Truthfulness depends entirely on your living with
them and confiding in them, for they are the spies of the heart. They
enter your heart and examine your aspiration. We must not accept
anyone by ourselves, by our own decision. The commandment we have
received requires this. Let us see what sign is shown to us this night. If
they accept you, we shall also accept you.’
“In all my life until that night, I had never found it so hard to breathe.
While hoping that the door of felicity would be opened, I feared that
this door might be shut in my face. Until the morning came, I was
writhing in doubt and confusion. After the dawn prayer, the venerable
Khwåja said: ‘The news is good, for the sign of acceptance has arrived.
We accept people very seldom. Even if we do accept, we do so with
difficulty. We must wait till it is clear how the newcomer has come, and
what is the nature of the moment [waqt].’”
To understand the meaning of this word, one must know what
“moment [waqt]” signifies in the language of »«fism.
According to the report of the venerable Mawlånå Jåmº, the venerable
‹Ain al-Quæåt said, while describing his own spiritual state:
“My father and I were in the home of a »«fº, in the company of a group
of our country’s leaders. We were in the state of dancing. Someone was
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also reciting poetry in a loud voice. My father was surveying the scene.
My father said, by way of revelation, that the venerable Khwåja A¥mad
al-Ghazålº was dancing with us, and that he was wearing a costume of
such-and-such colour and shape. At that very moment, the person
reciting poetry exclaimed: ‘I wish to die!’ and he promptly fell down and
died. We understood the meaning of the term “moment [waqt].” That
split second was the instant of death and life. That split second,
meaning the significance of that instant, also asked my spirit: ‘At the
moment of killing the living being, can you also revive the dead?’ Again
from within myself, I asked: ‘Who is the dead?’ I received the answer:
‘He is lying on that spot!’ I said: ‘My God, bring this corpse to life!’ The
dead man came to himself in an instant.”
To the masters of exoteric and esoteric knowledge, and to those who
experience rapture and ecstasy, it is no secret that, in accordance with
the purport of the Prophetic tradition:
The scholars are the heirs of the Prophets.
—just as religious scholars on the external plane are obliged to

protect the rules of the Sacred Law, which Allåh’s Messenger has
brought, in the case of the great saints, who have penetrated the secrets
of the Mu¥ammadan reality, since they own a share in the treasury of
the heart, filled with the love of Allåh, the Lord of that religion and this
world, they are endowed with spiritual influence over the effects of the
moment [waqt], and, from this point of view, they are also the heirs of
Allåh’s Messenger (Allåh bless him and give him peace).
The masters of the exterior are charged with the ordering of the
external world, whereas the heroes of the interior are responsible for the
good order of the inner realm and the world of angelic dominion
[malak«t]. The times experienced by these heroes, from instant to
instant, are such that no tongue can describe those states, however
forceful it may be in penetrating their depths. Such powers are
manifested by these heroes, time after time, that no mind can grasp
them. The people of the heart have uttered many words in the effort
to explain this peculiarity.
There is an instant when, at that moment [waqt], Allåh rejects the
rejection of the wish of His friends, and causes the arrow of their desire
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to reach its target always. However, just as this quality is confined to

the superior saints, and is not accessible to everyone, those who can
mirror this secret are not always to be found. In this context, there is
a Prophetic tradition [¥adºth] that provides evidence and proof.
As for the duty incumbent upon the masters of understanding, it is to
acknowledge the blessing of adherence to the people of the heart, to
turn to the spiritual guide with true devotion, to bring one’s heart to the
state of assisting the flow of benefit, and to watch for the gracious Divine
favour. For this degree of perfection to be realized, there are two
preconditions: One is the value of the seeker’s dedication and his
yearning, while the other is the strength of the seeker’s control and
possession of the moment [waqt]. This is why, at the pupil’s initiation,
the venerable Shåh Naqshband would describe the meaning and
benefit of that moment as being of the utmost importance.
After pronouncing these words of wisdom on the subject of the
moment [waqt], the venerable Ya‹q«b Charkhº went on to say:
“After that, the venerable Shåh Naqshband traced his chain of
connection [silsila] as far as the venerable ‹Abd al-Khåliq Ghujdawånº,
and he urged this poor creature to practise numerical awareness [wuq«f
‹adadº] in the course of remembrance [dhikr]. He also said: ‘Esoteric
knowledge is, in fact, the knowledge taught by Khiær to the venerable
‹Abd al-Khåliq Ghujdawånº.’
“I spent a very long time in his service and I never left his side, until
the day when he gave me permission to travel to Bukhårå. When I set
out on the journey, he said to me: ‘Whatever has been transmitted to
you from us, concerning the Spiritual Path and the secrets of Reality,
you must now convey it to the servants of Allåh (Exalted is He), and
strive to be the cause of their felicity!’
“The venerable Khwåja Bahå› ad-Dºn had commanded me to join
Khwåja ‹Alå› ad-Dºn ‹A££år. After the venerable Khwåja’s death, I
stayed for a long time in Badakhshån [the ancient Bactria], while
Khwåja ‹Alå› ad-Dºn was in Chigåniyån. He sent me a letter, remind-
ing me of the venerable Khwåja’s behest, and asking me what I thought
about the distance between us. I went immediately to the place where
the venerable ‹Alå› ad-Dºn was living, and I stayed by his side until his
migration to the Hereafter. Three days after his death, I returned to my
home town.”
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In his early years, Mawlånå Ya‹q«b Charkhº spent a long time

studying the exoteric sciences, in Heråt and later in Egypt. He says:
“During the time I spent in Heråt, I ate my meals in the »«fº convent
of the venerable Khwåja ‹Abdu’llåh Anƒårº, because its charitable
foundation [waqf] was constituted on a generous basis. Of all the
charitable foundations in Heråt, only three could be considered reli-
able. One of these three was that administered by Khwåja ‹Abdu’llåh
Anƒårº, the second was the Dervish Convent of the King, and the third
was the Ghiyåthiyya college. For this reason, the Shaikhs of Transoxiana
would not send their pupils to Heråt, being dissatisfied with most of the
charitable foundations there. It was hard to find lawful food in Heråt.
If the followers of this spiritual path consume unlawful food, they have
reverted completely to bad nature, and have left the Straight Track
[aƒ-»irå£ al-Mustaqºm].
“The venerable Mawlånå Ya‹q«b Charkhº and the venerable Shaikh
Zain ad-Dºn Khwåfº were fellow students in Egypt, where they derived
great benefit from Mawlåna Shihåb ad-Dºn Shirwånº, one of the most
outstanding scholars of that period. The two of them shared a common
disposition and affiliation. One day, Mawlånå Ya‹q«b asked this poor
creature: ‘You spent a long time in Khuråsån. Is it not true that Shaikh
Zain ad-Dºn Khwåfº’s interpretation of his disciples’ visionary experi-
ences generally proved correct, and that he can be relied on where such
interpretation is concerned?’ I replied: ‘Yes, it is quite true!’ No sooner
had I spoken these words, than he transcended himself. His passing
beyond himself was a frequently observed occurrence. With his hand
clutching his beard like a comb, he passed so far beyond himself that his
blessed head sank to his breast, and a few white hairs from his beard were
left on his fingers. He remained in this state for an hour, then he raised
his head and recited this poetic verse:
The child of the sun am I,
and only of the sun I speak.
The night I am not,
nor am I one of those who worship the night,
so let me tell the tale of sleep.
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Khwåja ‹Alå› ad-Dºn Ghujdawånº
Khwåja ‹Alå› ad-Dºn Ghujdawånº was one of the foremost affiliates

of the venerable Shåh Naqshband. He came from the village of
Ghujdawån. His tomb is on the small hill overlooking a village in the
region of Bukhårå.
He entered the service of Khwåja Bahå› ad-Dºn Naqshband in his
youth, and never separated from his spiritual guide until his final breath.
After that, he spent the rest of his life in the service and fellowship of
Khwåja Mu¥ammad Pårså and Ab« Naƒr Pårså.
His ecstasy [wajd] and rapturous immersion [istighråq] were so intense
that, even while talking, he would sometimes become lost to himself.
In this respect, according to the evidence of the venerable Khwåja
‹Ubaidu’llåh, few individuals have been seen to expend such effort on
the path of »«fism and real experience.
The venerable Khwåja Mu¥ammad Pårså wished to take him along
with him on Pilgrimage. By that time, however, Khwåja ‹Alå› ad-Dºn
had reached the age of ninety, and he was burdened with all the weight
of old age. The dervishes said to the venerable Khwåja Mu¥ammad
Pårså: “Khwåja ‹Alå› ad-Dºn has reached the ultimate limit in weak-
ness and old age. Nothing more in the way of service can be expected
of him. It is proper for us to excuse him from this journey.” The
venerable Khwåja replied: “We expect nothing of him in the way of
service. Whenever I see his face, the sight reminds me of the kinship
of the great saints on our path. For me, this is the greatest possible
support and service.”
According to Khwåja ‹Alå› ad-Dºn: “Since I came to know myself,
heedlessness has not been able to find the way to me, whether in sleep
or in wakefulness, not even for the time a sparrow takes to dip its head
in and out of the water.”
“Khwåja ‹Alå› ad-Dºn experienced extremely profound immersion in
spiritual rapture, seldom seen in the human being. I attended his
meeting while I was in Bukhårå, when he was in his ninetieth year. I
went one day to Qaƒr-i ‹Árifån, in order to visit the tomb of Shåh
Naqshband, and then, on my return, I encountered Khwåja ‹Alå› ad-Dºn
along the road. He said to me:
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“‘I thought of making you spend the night at the head of his tomb, and
that is why I have come!’ On hearing this, I joined Khwåja ‹Alå› ad-Dºn
and went back with him to the tomb. After we had performed the
evening prayer, he said: ‘It is incumbent on a man like you, a seeker of
the path of Truth, to devote this night to sleepless vigil.’ From the
evening prayer until the next morning, he knelt at the head of the tomb,
in such a state of immersion and concentration that he did not even
shift his knees. No human being has what it takes to rest on his two
knees right through till morning, without budging an inch, unless he
has such immersion and collectedness in his spirit. I was so tired and
weak that I could hardly resist the urge to collapse and fall asleep on the
spot where I was sitting. In order to stay somewhat awake, I stood up
and tried to engage in acts of service. He smiled and said: ‘Are you
looking to shed its heaviness?’ Then he returned to contemplation.”
“In Samarqand I suffered a terrible pain in the eye, which lasted for
all of forty days. At that time I felt the desire to see Khwåja ‹Alå› ad-Dºn
Ghujdawånº. I had heard many accounts of his superior qualities, but
had not yet enjoyed the sight of his blessed face. I set out for Bukhårå,
and entered a mosque that stood before me along my road one day. I
noticed that a radiant old man was standing in a corner of the mosque.
My heart was attracted to this old man. For three days I never parted
from his company. On the third day he said: “You have come and spent
several days in fellowship with me. What is your purpose? You may be
thinking: ‘This man is a Shaikh, so let me witness his charismatic
talent.’ If so, do not look for anything of the kind in me! If you enjoy
our fellowship, and if you sense a transformation in yourself, may it be
a blessing for you and for me!’ Could that old man have been anyone
but Khwåja ‹Alå› ad-Dºn Ghujdawånº? How else could the pain in my
eye have disappeared in an instant, after lasting forty days?”
“Khwåja ‹Alå› ad-Dºn said to me: ‘Work on the things we have
taught you, and never stop working! As for the things you acquire
without working, they have no continuity and permanence.’”
It is not proper for the seeker to refrain from work, saying: “Whatever
destiny contains will surely become apparent in due course.” For the
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seeker, just as it is an essential requirement to link and consign

everything to the Will of Allåh, work is also a most valuable require-
ment, in its proper place. To refrain from work is simply to go astray and
suffer loss. Correct are those who prefer to link work to destiny, relying
on the Qur›ånic verse which states that Allåh gives only to the worker,
for, in its proper place, work is superior to submissiveness. Equally
correct are those who give priority over work to submissiveness and the
acceptance of destiny. These views are not in mutual contradiction.
Suppose, for instance, that someone says: “It is the wind that carries the
ship to its destination; those aboard the ship have no option but to wait
for the wind.” That person will have spoken the truth. Someone else
may say: “The ship cannot be steered to port without making proper use
of its instruments.” He will also have spoken the truth.
Many examples can serve to demonstrate the wisdom of this prin-
ciple. Every instance confirms the truth of each of the two sides, the one
emphasizing work and the other stressing destiny, without overestimat-
ing the importance of either side. If the seeker’s disposition is to survive
by means of Divine gifts, instead of buying and selling, it is still
necessary for him to devote great effort to fulfilling the preconditions
imposed upon the seeker. Linked to this principle is the fact that some
of the people of the heart are in the state of a child’s submissiveness.
When they travel to the Ka‹ba of the spiritual quest, they observe the
positions of management and submissiveness, and find themselves in
the place of submission.
For instance, if someone’s route to the Ka‹ba is partly by land and
partly by sea, it is essential, while crossing the land, to make a clearly
determined movement every day. If the route is not traversed in this
manner, the goal cannot be reached. In the case of travelling by sea,
there is no need for movement on the part of the individual. In that
situation, if someone tries to walk, maintaining that personal control
and movement are required, he will have acted in a fashion peculiar to
fools. On the other hand, in the case of submissiveness to destiny, those
who abandon management are also in error. It is not appropriate for
them to be submissive. Because they have failed to board the ship of
Divine approval, they have lost the way. As for those who know the real
nature of their journey, since they have boarded the ship of Divine
approval, they are inclined to submissiveness and disinclined to fret and
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worry. For these reasons, the disposition of those in the early stage [of
spiritual development] is towards the exercise of control, while the
inclination of those in the final stage is towards submissiveness.
“I lived with the venerable Khwåja ‹Alå› ad-Dºn for forty days. One
day, while discussing the charismatic talents of the venerable Khwåja
Bahå› ad-Dºn, his powers of dispensation and his fellowship, he said:
“As for the fellowship of the leaders of the present time, it is a rich
bounty, even if it is not at the level of the great ones who have passed
away. As one of the great saints once said: ‘A live cat is better than a
dead lion.’”
At the time of Khwåja ‹Alå› ad-Dºn’s death, the venerable Khwåja
Ab« Naƒr Pårså preached a sermon in which he said: “Khwåja ‹Alå›
ad-Dºn was a shelter for us all. We were safe and comfortable in his care
and protection. Now that he has attained to the mercy of Allåh
(Exalted is He), we need to be fearful and apprehensive.”
Shaikh Siråj ad-Dºn Kulål Pºrmasº

Shaikh Siråj ad-Dºn Kulål Pºrmasº came from the village of Pºrmas,
about fifteen miles distant from Bukhårå. He first attached himself to
Amºr ªamza, then later entered the circle of Shåh Naqshband. One
day during his affiliation to Amºr ªamza, he entered the state of
absence from himself, and maintained this state for three days and
nights. When Amºr ªamza heard of this, he said to his disciples: “Go
and whisper in his ear: ‘You must move beyond the place where you are
now, and come back out of it!’ Tell him that Amºr ªamza says so!”
They went and whispered in his ear, telling him just that. He shook
himself at once, and soon recovered his normal consciousness.
The venerable Khwåja ‹Ubaidu’llåh noticed Shaikh Siråj ad-Dºn
at the outset of his spiritual development, and he befriended him.
He relates:
“While on the road from Bukhårå to Samarqand, I entered the village
of Shaikh Siråj ad-Dºn. I was twenty-two years of age at the time. He
tried very hard to get me to stay by his side. Since my heart was reluctant
to stay, I begged permission to take my leave. I did spend two or three
days in Shaikh Siråj ad-Dºn’s company, and I derived great benefit from
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his fellowship. He worked at the potter’s trade by day, and devoted

much of the night to friendly conversation. In whatever posture he sat
in the meeting, he maintained that posture like a statue, and never
altered his style of sitting. Whenever a guest came to his house, he
would find every space swept clean, and would see the Shaikh with a
broom in his hand. To those who asked the secret of this, he explained:
‘Each time a guest is coming to visit us, they let us know that we need
to make ready.’”
Shaikh Siråj ad-Dºn himself relates:
“One day, I happened to meet several of Shaikh Abu’l-ªasan’s
affiliates. In the course of our conversation, they assumed that my
purpose was to persuade them to become my disciples. ‘O Shaikh,’ they
said: ‘do not waste your time! We are filled with ardent love for Shaikh
Abu’l-ªasan!’ Pointing their hands at their throats, they added:
‘Nothing else can fit inside us. You can find no space within us for your
own fellowship and connection.’
“As a result of this assertion, a burst of energy arose involuntarily
within me. I suddenly noticed that they had fallen to the ground, and
had started ripping their shirts apart. I recognized the need for another
act of dispensation, in order to bring them to themselves, so I did what
was necessary to correct the situation. They clung one by one to the
hem of my gown, and started to implore. I said to them: ‘We drink water
from the same fountain as your Shaikh Abu’l-ªasan. To be attached
to him is to be attached to us. The perception of difference resides in
the dervishes; among the spiritual guides there is no difference.’”
In remembrance expressed by the affirmation of Oneness [Taw¥ºd],
the venerable Shaikh Siråj ad-Dºn made a regular practice of tracing
each letter in the space between the right and left breast.
Mawlånå Saif ad-Dºn Manårº

Mawlånå Saif ad-Dºn Manårº came from the village known as the
Manår [Lighthouse or Minaret] of the township called Farkat, about
fifteen miles from Tashkent in the direction of Samarqand.
A distinguished member of the venerable Khwåja Bahå› ad-Dºn’s
circle, he was well versed in both exoteric and esoteric knowledge.
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There were four disciples called Saif ad-Dºn in the venerable Khwåja
Bahå› ad-Dºn’s circle. One of them became known as Ma¥b«b
[Beloved], one as Maqb«l [Accepted], one as Maqh«r [Overwhelmed],
and one as Mard«d [Rejected]. A brief account will be given of each
one’s condition.
Our main subject is Mawlåna Saif ad-Dºn Ma¥b«b, who enjoyed the
interest and attention of the venerable Khwåja Bahå› ad-Dºn in full
measure. He remained in the service of his guide as long as the Khwåja
lived, then, after his migration from this world and following his
instruction, he adhered to the venerable ‹Alå› ad-Dºn ‹A££år and took
shelter beneath his wing.
By his own account:
“Before being attracted to the venerable Khwåja, I was acquiring the
esoteric sciences from Mawlånå ªamºd ad-Dºn. After joining the
venerable Khwåja, I abandoned this kind of study. I was again at the
side of my first teacher, Mawlånå ªamºd ad-Dºn, during his death
sickness. Mawlånå was in great pain. I said to him: ‘What is this agony
of spirit you are suffering? What has become of that store of knowledge
you possessed, and which you blamed us for abandoning?’ He replied:
‘They want from us the state of the heart; in other words, they are asking
for the sound heart, but there is no trace of it within us. That is the cause
of my agony!’”
“If someone cannot achieve tranquillity of heart, while he is in good
health, and if this prevents him from acquiring a necessary talent, it
becomes extremely hard to find that tranquillity at the time of sickness,
when strength starts to wane. That is why Allåh’s friends come to visit
such invalids, in order to inoculate them with a spiritual force. As for
those on this path who are highly pretentious and bombastic, I have
found them, at the time of their migration to the Hereafter, to be very
incompetent and disorganized. At that frightful moment, all their
knowledge is erased. At the onslaught of disease and physical weakness,
they benefit from nothing they have acquired through affectation and
pretentiousness. Especially at the time of the spirit’s separation from
the body, which is the greatest of all agonies and trials, affectation and
pretentiousness are entirely out of place.”
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The venerable Khwåja says:

“At the time of Mawlånå Rukn ad-Dºn Khwåfº’s migration to the
Hereafter, we were at his bedside together with Shaikh Bahå› ad-Dºn
‹Umar and the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº. Mawlånå
Khwåja, one of the venerable Mawlånå Rukn ad-Dºn’s intimate dis-
ciples, was also present, as well as a young boy in his service. Mawlånå
Rukn ad-Dºn disapproved of Imåm Ghazålº’s Ta¥qºqåt [Investigations of
the Truth], so he forfeited all its grace and perfection, since he would
do nothing other, in that state, than assert his own belief and repeat the
affirmation of Oneness.”
As for the identity of Mawlånå Saif ad-Dºn, the one who was
honoured as the recipient of the blessed acceptance of the venerable
Khwåja Bahå› ad-Dºn, he seems to have been Mawlånå Saif ad-Dºn
Khoshkåm Bukhårº. This is how his affiliation to the venerable Khwåja
apparently came about: He went to Khwårizm from Bukhårå for the
purpose of trade, and there he gained the friendship of the venerable
‹Alå’ ad-Dºn ‹A££år. Then, on his return to Bukhårå, and following the
venerable ‹Alå’ ad-Dºn’s advice, he joined the venerable Khwåja Bahå›
ad-Dºn, from whom he learned the practices of the »«fº Order, and
attached himself tightly to the path of the Masters of Wisdom.
As for the Mawlånå Saif ad-Dºn who incurred the venerable Khwåja’s
wrath, he was the one who bore the nickname Bålåkhåna. This
Mawlånå Saif ad-Dºn used to spend night and day in the company of
Mawlånå Khoshkåm and ªusåm ad-Dºn Y«suf, the paternal uncle of
the venerable Khwåja Mu¥ammad Pårså. Then, when Mawlånå Saif
ad-Dºn Khoshkåm joined the venerable Khwåja Bahå› ad-Dºn, their
meetings were spoiled. One day, while they were together in the home
of Mawlånå Saif ad-Dºn Khoshkåm, they were discussing the perfection
of the venerable Khwåja Bahå› ad-Dºn. Khoshkåm insisted that his
brothers should enter the same path, and thereby attain to great felicity.
He said to them:
“I encountered him one day. He was wearing a new fur, which I found
very attractive. I wished from my heart that he would give it to me. As
soon as I expressed what I was feeling, he gave me the fur, and I bear
witness to his perfection. Kindly mediate on my behalf, and introduce
me to his service!”
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The three of them promptly went and appealed to the venerable

Khwåja Bahå› ad-Dºn. Khwåja ªusåm ad-Dºn Y«suf and Mawlånå Saif
ad-Dºn Bålåkhåna were also accepted as members of the circle. After
a while, however, Saif ad-Dºn Bålåkhåna displayed such tactless and ill-
mannered behaviour that he incurred the venerable Khwåja’s wrath
and anger. Here is an example of that ill-mannered conduct:
The venerable Shåh Naqshband and a few of his disciples were on the
streets of Bukhårå. Saif ad-Dºn Bålåkhåna was also in their company.
They were suddenly confronted by Mu¥ammad ªallåj, one of the best-
known Shaikhs of the time and one of those who rejected the venerable
Shåh Naqshband. In keeping with the courtesy and munificence
inherent in his nature, the venerable Khwåja showed no trace of
sullenness towards the Shaikh. He treated him with respect, to the
point of walking a few steps behind him, but Saif ad-Dºn Bålåkhåna was
not satisfied with this token gesture, so he continued to follow the
Shaikh’s footsteps, even when the venerable Bahå› ad-Dºn Naqshband
turned back. The venerable Khwåja was extremely disturbed by this
erroneous conduct, and he said, as soon as Mawlånå returned:
“You have committed a serious excess in escorting ªallåj! By this
erroneous conduct, you have thrown yourself to the wind. You may
even have ruined Bukhårå and the whole world!”
Due to this wrath and anger from the venerable Khwåja, Saif ad-Dºn
Bålåkhåna died that very same day. At the end of a deluge that then
arrived from Uzbekistån, Bukhårå and its outskirts were wrecked
and ruined.
According to the report transmitted from the venerable Khwåja
‹Ubaidu’llåh, Shaikh Mu¥ammad ªallåj had five deputies. The first of
them was Shaikh Ikhtiyår and the last was Sa‹d-i Pºrmasº. Shaikh
Ikhtiyår had initially attached himself with heart and soul to the
venerable Bahå› ad-Dºn Naqshband, but he turned away and joined
Shaikh ªallåj. This explains why, when discussing the path of the
Masters of Wisdom, he would still claim the connection with them.
According to the same source, Shaikh Sa‹d-i Pºrmasº was also one of
those accepted by the venerable Khwåja Bahå› ad-Dºn, prior to his
attachment to the guidance of Shaikh Mu¥ammad ªallåj, whose
disciple he then became. He is said to have lived a very long life. He
was a young man while in the service of the venerable Khwåja, and the
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latter assigned him to the service of his grandmother, who was very old
indeed. The venerable Khwåja had an apricot orchard. Shaikh Sa‹d
entered the orchard one day, intending to pluck an apricot, but the
gardener prevented him. Shaikh Sa‹d said to the gardener:
“The venerable Khwåja does not withhold Allåh’s bounty from us,
whereas you withhold a mere apricot!”
This saying reached the venerable Khwåja’s ear, and Sa‹d won his
extraordinary appreciation. As time went by, however, the relation-
ship changed for the worse. Shaikh Sa‹d asked the venerable Khwåja
for permission to go on the Pilgrimage. The venerable Shåh Naqshband
did not consent, since he disapproved of the manner in which this
request was presented, but Shaikh Sa‹d went on the Pilgrimage regard-
less. On his return, he no longer received the same favourable attention
from the venerable Khwåja, so he went and became the disciple of
Shaikh Mu¥ammad ªallåj.
As for the Mawlånå Saif ad-Dºn who was expelled from the circle of
the Masters of Wisdom and dropped from its accepted membership, he
lost everything he had gained as one of the venerable Khwåja’s loving
friends and affiliates. As a result, Mawlånå Saif ad-Dºn became
preoccupied with trade, devoted all his time to earning money, and
showed all the symptoms of stinginess. One day, together with his
disciples, the venerable Khwåja attended the banquet provided by
Mawlånå Saif ad-Dºn, and sat at the table of hospitality. After eating
a meal, the venerable Khwåja would always fancy something like fruit
or a sweet dessert. If these were not offered, he would say: “This is not
the spirit of hospitality!” Since no kind of fruit or sweetmeat appeared,
when the meal had been eaten that day, he said jokingly to Mawlånå
Saif ad-Dºn: “The meal you provided was spiritless!”
This remark struck Saif ad-Dºn as very offensive indeed, and a
coldness towards the venerable Khwåja arose in his heart. In similar
vein, it then occurred to the venerable Khwåja to ask Saif ad-Dºn:
“How about it? If your capital amounts to twelve thousand pieces of
gold, is that good enough?” It was Saif ad-Dºn’s ultimate ambition, most
likely, to be the owner of capital worth twelve thousand pieces of gold.
The venerable Khwåja turned his attentive gaze away from him,
while Saif ad-Dºn became preoccupied with worldly profit and its
greedy pursuit, and distanced himself from the Khwåja’s fellowship.
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One day, the venerable Khwåja caught sight of Saif ad-Dºn as the
latter was rolling on the grass and greenery on which he had alighted,
while travelling with a caravan. He was shouting: “Oh, how sweet it
is to be without a Shaikh!”
Another of those dismissed from the venerable Khwåja’s meetings
was the nephew of Mawlånå Saif ad-Dºn Manårº. His name was Mawlånå
Shams ad-Dºn. One day, in the matter of service, he committed a great
offence against the venerable Khwåja. This is how it happened:
Numerous guests were coming to visit the venerable Khwåja, who
gave Shams ad-Dºn the order: “Go to the river and bring water here!”
Shams ad-Dºn failed to carry out the order he had been given. After a
while, he came to the venerable Khwåja and said: “A state of
exhaustion overwhelmed my body, so I could not collect the water and
bring it here.” The venerable Khwåja viewed this negligence as
extremely offensive, so he responded by saying: “Mawlånå Shams! If
you had cut your own throat, and poured your blood instead of water,
it would have done you more good than saying what you just said!”
After that, a mental illness infected Mawlånå Shams. He went to his
maternal uncle and told him about his condition. His uncle replied:
“Go to the venerable Mawlånå ‹A££år and present your condition to
him! Appeal to the venerable Khwåja and implore him to intercede on
your behalf! Perhaps he will take pity and cause your sin to be forgiven.”
Instead of going to the venerable ‹Alå› ad-Dºn ‹A££år, Mawlånå
Shams ad-Dºn preferred to approach the venerable Mu¥ammad Pårså,
who told him: “Your disease cannot be cured by any treatment from us.
The door of ‹Alå› ad-Dºn ‹A££år is the place to which you must apply.”
He still did not go there. He went back to his uncle and recounted
what had happened. His uncle said: “Did I not tell you to go to the
venerable ‹Alå› ad-Dºn ‹A££år? No other road is left for you to take.”
He went again to Mu¥ammad Pårså, again received the same com-
mand, and once again ignored the instruction.
Mawlånå Shams became so sick that he could not even recognize his
own relatives. He even forgot the names of his children.
According to the venerable ‹Ubaidu’llåh:
“For genuine seekers it is necessary, in the first stage, to remember the
saints and to preserve their own hearts. It is essential for them to obey
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the saints’ commands, and to give their decrees priority over all self-
centred desires.”
According to Mawlånå ‹Abd al-‹Azºz Bukhårº:
“For those who enjoy life in the fellowship of the venerable Khwåja,
it is imperative to observe these three rules of conduct: (1) Whatever
is done to win the approval of the spiritual guide, the seeker must never
lapse into vain conceit on this account, nor ascribe existence to himself.
(2) If he is guilty of an unacceptable act, he must not fall into
hopelessness, nor must he ever entertain the thought of separation.
(3) He must always carry out the orders he is given, without the slightest
argument or dispute.”
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Khwåja ‹Alå› ad-Dºn ‹A££år
H is personal name was Mu¥ammad ibn Mu¥ammad al-Bukhårº.

A native of Khwårizm, he was the third son of his father,
Mu¥ammad al-Bukhårº, and he became known as Khwåja ‹Alå› ad-Dºn.
When his father died, Khwåja ‹Alå› ad-Dºn took no share in the
inheritance, but devoted himself to his studies at one of the colleges in
Bukhårå.

The venerable Khwåja Bahå› ad-Dºn Naqshband had a very young

daughter. One day in the harem he said: “Let me know when you reach
puberty!”
As soon as he heard that his daughter had reached adolescence, the
venerable Khwåja Bahå› ad-Dºn went from Qaƒr-i ‹Árifån towards
Bukhårå, and set foot in the college where Khwåja ‹Alå› ad-Dºn was
present. He found ‹Alå› ad-Dºn in his room in the college. Inside the
room there was an old rush mat, as well as two bricks in the place of the
pillow, and a cracked flask.
When Khwåja ‹Alå› ad-Dºn saw the venerable Shåh Naqshband, he
knelt at his feet, rubbed his face on his feet, and adopted an attitude of
extremely respectful entreaty.
The venerable Khwåja Bahå› ad-Dºn’s first words were these: “I have
a daughter who has just reached puberty. I am commanded to marry her
to you.”
Khwåja ‹Alå› ad-Dºn replied: “This kind favour of yours is the
greatest good fortune for me, but I possess nothing at all in the way of
worldly wealth and means of livelihood. You can see my condition.”
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The venerable Shåh Naqshband went on to say: “You and she have
a sustenance in the presence of Allåh, even if you have nothing to do
with its coming to you, and no awareness of how it will come.”
The marriage was duly contracted, and ªasan ‹A££år came into this
world some time later.

When the venerable Khwåja Bahå ad-Dºn Naqshband left the
college, having accepted Khwåja ‹Alå› ad-Dºn as his son-in-law, he
sought to dispel any pride he might take in his knowledge and profes-
sorship, so he took a tray from the shelf and filled it with apples, saying:
“Set this tray on your head, then proclaim that the apples on it are for
sale, as you stroll barefoot through the Bukhårå market!”
The venerable ‹Alå› ad-Dºn ‹A££år accepted this command with
heart and mind alike. He carried it out with a feeling of comfort,
without the slightest hesitation, but his brothers Shihåb ad-Dºn and
Khwåja Mubårak found this offensive. They experienced a kind of
humiliation and made no secret of their unhappiness. When the
venerable Shåh Naqshband became aware of this situation, he gave
‹Alå› ad-Dºn this command: “Go and set the tray of fruit in front of your
brothers’ shop, and hawk your wares there at the top of your voice!”
‹Alå› ad-Dºn continued to act on the instruction he received from the
venerable Khwåja, until the path of inner training opened up for him.

At his meetings, the great spiritual guide used to make the venerable
‹Alå ad-Dºn sit close by his side, and he would frequently turn towards
him. To those who asked the reason for this, he said: “I seat him close
beside me so that the wolf will not escape! The lower self is always
inclined to lurk in ambush and seize any opportunity. As for my turning
to check his condition from time to time, it is for the purpose of making
him the focus of attention. Whenever I remind myself of him, I am
reminded of the Ka‹ba. If someone is in the house of the Beneficent
Lord, he is the focal point of Beneficence. This is the advantage of
serving Allåh’s friends, and of entering the heart by way of service.”
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Khwåja ‹Alå› ad-Dºn relates:

“At the time when I had recently been attracted to the venerable
Khwåja Bahå› ad-Dºn, someone asked me: ‘What, according to you, is
the nature of the heart?’ I told him: ‘The nature of the heart is unknown
to me.’ The questioner then offered his own definition of the heart: ‘As
I see it, the heart is like the moon on the third day.’ I presented this
definition to the venerable Bahå› ad-Dºn, who said: ‘That dervish has
described his own condition.’ While making this statement, Shåh
Naqshband was sitting in the corner of a garden. He rested his blessed
foot on my foot. What happened to me then was as if I saw all existing
entities, the whole universe, within myself. When I came back from
that experience to my normal state, he said: ‘The heart is this, the
central point of connection, not what the dervish imagines it to be.’ He
then went on to say: ‘How can you explain the condition of the heart,
when its grandeur does not fit into your modes of expression? In the
words of the Sacred Tradition [ªadºth Qudsº]:
I did not fit into the earth and the sky, but I did fit into the heart of My
believing servant.
“‘As this subtle statement makes plain, if someone understands the

heart, he has understood the goal.’”

The venerable Khwåja Bahå› ad-Dºn assigned the training of many
of his disciples to Khwåja ‹Alå ad-Dºn, and he used to say: “‹Alå› ad-Dºn
has lightened our load considerably.”
A debate arose among the religious scholars of Bukhårå, some of them
affirming and some denying the possibility of seeing Allåh (Almighty
and Glorious is He). Since they all had great confidence in the
venerable Khwåja Bahå› ad-Dºn, they knocked at his door and said:
“Act as the umpire between us. Can Allåh be seen, or can He not be seen?”
To those who belonged to the Mu‹tazilite school, and who there-
fore denied such vision, the venerable Khwåja ‹Alå ad-Dºn ‹A££år
said: “Come and sit in our company for three days in succession, in
perfect ritual purity and without doing any talking, then let me deliver
a verdict!”
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The scholars complied precisely with the venerable Khwåja’s instruc-

tions, sitting in the state of ritual purity and keeping their mouths
sealed. On the third day they were overwhelmed by an ecstasy, so
intense that they collapsed and started rolling on the floor. As soon as
they recovered themselves, they knelt at the venerable Khwåja’s feet,
saying: “We have come to believe that the vision of Allåh is true!”
As recorded by the venerable Khwåja Mu¥ammad Pårså, in his own
handwriting, the venerable Khwåja ‹Alå ad-Dºn ‹A££år said during his
death sickness:
“If the aim could be set in accordance with the providential care of
Allåh (Almighty and Glorious is He), and with the grace and favour of
the venerable Khwåja Bahå› ad-Dºn Naqshband, the whole of human-
kind would attain to Reality.”
As Khwåja ‹Ubaidu’llåh ¡ashkandº relates:
“The venerable Khwåja Mu¥ammad Pårså frequently experienced
ecstasy. In the venerable ‹Alå ad-Dºn ‹A££år, on the other hand, it
seems that the state of consciousness and self-control predominated.
The Masters of Reality consider conscious awareness and sobriety
superior to the state of rapture and spiritual inebriation.” That is why,
after the death of the venerable Khwåja Bahå› ad-Dºn, all of his
companions paid allegiance to Khwåja ‹Alå ad-Dºn ‹A££år, including
even the venerable Khwåja Mu¥ammad Pårså.
The venerable Shåh Naqshband was asked if he had indeed appointed
Mu¥ammad Pårså as his deputy while on the ªijåz road, and the same
question was raised when he was on his deathbed. He gave the answer:
“I said so on the ªijåz road!” How did it happen then, in spite of this,
that allegiance was paid to ‹Alå ad-Dºn ‹A££år? The puzzle can be
explained as follows: Certain dervishes are called “Masters of Manifes-
tation,” because it suddenly becomes apparent that they are especially
qualified. The venerable Khwåja ‹Alå ad-Dºn was one of these. Then
again, when the venerable Mawlåna Jalål ad-Dºn R«mº was about to
leave this world, and he was asked who would succeed him, he said:
“ªusåm ad-Dºn Chelebi.” This question was repeated twice, and he
gave the same answer on each occasion: “ªusåm ad-Dºn Chelebi.”
After receiving this response three times, his companions asked
Mawlåna: “What do you say about Sul£ån Walad?” The venerable
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Mawlånå answered with a smile: “He is the obvious champion; he does

not need my testamentary bequest!” A particular appointment, there-
fore, does not rule out the suitability of another candidate.
As we know from the account that has been recorded,6 while Khwåja
Bahå› ad-Dºn was on the point of receiving the Divine message, his
companions fell into an anxious silence, wondering to whom the
venerable Khwåja would bequeath his post of spiritual directorship.
The venerable Khwåja broke this silence by saying: “Why do you cause
me such annoyance at a time like this? It is not in my hand to appoint
the successor to my post of spiritual directorship. Allåh is the One to
decide. Whenever He wishes to honour you with such a favour, He will
inform you of what is required.”
As this statement also bears witness, succession and deputyship are
not determined exclusively by testamentary bequest. It is impossible to
restrict the matter of succession to such stipulations, for many other
subtle considerations are involved.
While in the company of the venerable Khwåja ‹Alå› ad-Dºn, the
venerable Khwåja Mu¥ammad Pårså collected some of the speeches
uttered by his sacred breath. He intended to add them as an appendix
to the biography of the venerable Shåh Naqshband, entitled Maqåmåt,
but this proved to be impossible. We are here providing twenty-seven
excerpts from those speeches,7 in the wording established by Khwåja
Mu¥ammad Pårså:
1. The aim of spiritual exercise is to repudiate material and physical
attachments, and to turn oneself towards the realm of the spirit and
reality. As for the object of the spiritual quest, it is the deliverance of
the seeker, by his own volition and effort, from all attachments that
stand in the way of Truth. This process may be described as follows:
Whatever forms of attachment are shown to the seeker, if he does not
see his heart tied to one of them, that attachment has ceased to be an
obstacle, but if he feels a desire for one of them, it means that the
attachment concerned has trapped his foot and blocked his road. Our
master, the venerable Khwåja Bahå› ad-Dºn Naqshband, was most
careful never to regard any object or state as belonging to him. If he
donned a new garment, he would wear it as something borrowed,
saying: “This is so-and-so’s garment.”
6 See p. 61 above.
7 The actual number seems to be twenty-nine.
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2. Although bonding [råbi£a] with the spiritual guide is not really

essential, and is ultimately unnecessary, it serves as the means of
connection for the novice. At the outset, the seeker of this path is
obliged to negate all attachments to any other than his guide, and to
keep only his guide in his heart.
Commentary: It is most important for the spiritual traveller, at the
outset, to preserve his attachment to the guide. Since the spiritual guide
is the mirror of Divine reality, dedication to him leads to the stage of
annihilation and the experience of ecstasy. This path cannot be
traversed without ecstasy. The novice must therefore remain attached
to the guide in his heart, so that he can attain to ecstasy. If the traveller
thinks, when first embarking on the path: “The guide is other [than
Allåh], and it is necessary to renounce him,” he will stray from the path
and be unable to advance by a single step. It is necessary to accept
everything in its proper place, and to renounce it when appropriate. For
instance, renunciation is proper for one who has reached the end of the
path, since this means that he has reached reality [¥aqºqa]. Everything,
like his guide, has become for him the mirror of absolute beauty. To thus
reach the essence of being is to see oneself as a drop in the ocean, as an
atom in the sun. For those who have reached this stage, it is a shortcoming
to continue viewing reality in the mirror of the spiritual guide.
3. According to the great Shaikhs of this path, enabling grace [tawfºq]
comes with striving, and only those who strive are enabled to succeed.
The pupil can only learn from the guide to the extent of his diligence
in obeying his instructions. The guide may devote his attention to the
pupil, but unless the pupil works hard to absorb his influence, the effect
will only last for a few days. What can the guide give to the inattentive
seeker? Mawlånå Dåw«d commanded us to work hard, and enabling
grace accompanied our effort. In the company of the venerable
Khwåja Naqshband, all of our time was devoted to striving. I know of
very few disciples who do not spend the whole day striving, from
morning to night.
4. A spiritual state will sometimes arise in the pupil during his
concentration and striving. He witnesses this state, but he does not
know what it is that he has witnessed. He looks at himself and does not
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see himself, so he falls into confusion. That state comes back again, and
its repetition becomes something desired by the lower self. In this
situation, the aspirant must consider only his own deficiency, and not
be saddened and dismayed by the disappearance of this state. He must
always sacrifice his own satisfaction for the satisfaction of the beloved,
and strive to call his lower self to account. When that state appears
again, he must try to preserve it with a serious effort. Everything
depends on several days’ work, after which the seeker develops such
skill that, of his own volition, he reaches the stations of annihilation
[fanå›] and the annihilation of annihilation [fanå› al-fanå›].
5. While the realm of the angels remains closed in the eye of the
seeker, the realm of annihilation materializes. While his own essential
being is concealed, the annihilation of annihilation becomes manifest.
One of them put us to the test, asking whether the pupil can forget his
own existence through the influence of the spiritual guide. When he
saw that condition materialize, he was overcome with awe, and begged
to be delivered from this state. It is necessary to refrain from testing this
»«fº community.
6. The seeker must cleanse himself inwardly, ridding himself of things
that will obstruct the attention of the spiritual guide. Only after that
will he be fit and worthy of the Divine favour. There is no lack and
deficiency in the Divine favour; lack and deficiency are in the seeker.
7. The seeker must always ponder his humility and wretchedness in
the presence of the spiritual guide. As the seeker must understand, the
goal can only be reached through compliance with the guide’s instruc-
tion. He must know that every direction is closed, apart from the path
of approval. The seeker is obliged to be fully aware that, unless he
preserves the attention of his guide, his personal effectiveness and value
amount to nothing.
Commentary: For those who embark on this path, the first necessity
is to pass beyond all existence. Whatever the seeker has to his credit,
in the way of obedience and worship, knowledge and insight, he must
throw it all at once into the desert of non-existence, and he must bind
his heart, for it is the seeker’s personal identity that obstructs his path.
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Not everyone can achieve this, since he cannot pass to total knowledge
from his own partial knowledge. Let him accomplish this, in order to
submit his own will to the Will of the Judge and his own value to the
Power of the Truth!
There are two ways of achieving this annihilation: One of them is to
practise whatever has been commanded by the Messenger (Allåh bless
him and give him peace), the bringer of the Sacred Law, and to prefer
the Will of the Truth to his own desire. Many people have reached the
goal, simply by adhering to the outer aspect of the Sacred Law. This
condition is relatively rare, however, for the following reason: Since a
human being is not omnipotent, his lower self resorts to every bold
device and avails itself of every licence, even reserving a share for itself
in some of the commandments. He thus finds life, and stays far distant
from the degree of “die before you die!”
The seeker needs a guide endowed with Mu¥ammadan light, for by
giving his heart to him, and annihilating his own being in his, the pupil
may reach the highest degree of annihilation and so attain the ultimate
goal. In the view of the Masters of Realization, it is therefore absolutely
necessary to submit to the spiritual guide, and to seek in him the
manifestation of destiny, as a real experience. If the genuine seeker and
pupil exhausts his own being in the being of his spiritual guide, because
he is endowed with sincere intent, though he may look for his own self,
he can no longer find it, for, in his non-existence, he can see himself as
nothing other than the reality of his spiritual guide.
This being the case, to the extent of his capability and aptitude, the
seeker will display reflections and flashes from the manifestations of
which the spiritual guide is the mirror. Such a view of reality will begin
to appear in that mirror, that his lower self and his outer world will be
totally wiped from his sight.
In this context, ‹Áshiq Pasha, the Cardinal Pole of the Unworldly
[Qu£b al-Budalå›], has this to say in colloquial Turkish:
Because you must know this treasure, know that it is you!
You must stick to your judgement completely, for you are its domain!
Let your judgement extend from East to West, together with the Truth.
Wherever you may be, the Lord of Truth is with you.
Beneath the sky, the face of the earth is a perfect home.
Let it be complete for you, the ownership of the abode.
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In order to reach this degree, the seeker must experience annihila-

tion. This comes about through his attachment to his spiritual guide,
and through his guide’s caring attention. The seeker’s enthusiasm is for
his own perfection, but this zeal is the cause of existence and the
obstacle to annihilation. As a result, the path to imperfection is opened
by every effort the seeker makes to achieve perfection. Real perfection
resides in the seeker’s annihilation, not in his survival. If the seeker
drinks from the favour of the guide and the glass of annihilation, and if
he forgets himself and this world, a door of knowledge is bound to open
for him. This will enable him to grasp the pointlessness of everything
he attempted for the sake of perfection, and to understand that the
efforts he supposed to be progressive are actually retrogressive. As he
will also understand, true perfection is not possible on this path, unless
one becomes the focus of the perfect man’s attention.
8. At the side of his spiritual director and in his absence, the seeker
must always behave in a manner that will gain his approval. The seeker
is obliged to grasp whatever points are significant in this regard, and to
conduct himself accordingly. This task is very difficult, and it requires
profound attentiveness and intuition. May the grace of Allåh’s help not
be lacking! For those to whom Allåh grants ease, this task is easy;
otherwise, it is too hard to be accomplished.
9. The seeker must always recognize the inadequacy of his own
actions, know his own shortcoming, and accept his own incompetence
as the cause of grace and favour. The venerable Khwåja Bahå› ad-Dºn
used to enjoin this whole attitude, and he would say: “They should
always relate to me in this manner.”
10. What is required of the aspirant is this: In every matter, large or
small, whether it concerns this world or the Hereafter, he must follow
the will of his guide, without using his own will. This is what is required
of the guide: He must always take advantage of the seeker’s spiritual
states, and command him to perform whatever task is beneficial at a
given time. The pupil must act in accordance with the will of the guide,
and commit himself to the task.
11. It is proper to adhere to religious knowledge, and to conceal one’s
own spiritual state. For the people of the Spiritual Path [¡arºqa], it is
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proper to converse with one another according to their own spiritual

states. It is important not to neglect the cultivation of hearts, and to
refrain from hurting them. It is very difficult to know the inner nature
of this »«fº community, and to conduct oneself accordingly. Their
spiritual states are extremely subtle. To mingle with them and befriend
them will result in a person’s spiritual progress. From this perspective,
it is necessary to develop their friendship from day to day, and to treat
them with good care. Otherwise, it is dangerous to be on familiar terms
with them without observing these rules, for the consequence will be
the opposite of progress. In the words of a Persian poem:
No respect is paid to one who lacks good manners.
It is even a mistake to be well-mannered.
What is meant by good manners, in this context, is the tendency to

claim a kind of self-importance, and to regard oneself as well-mannered.
Commentary: This is the wisdom of the venerable Khwåja’s saying:
“It is proper to adhere to religious knowledge, and to conceal one’s own
spiritual state”: If a person has a vision of reality that is not consistent
with the Sacred Law [Sharº‹a], he is obliged to adhere to the Sacred Law,
and to assign no value to anything else. This is not something, however,
that can be accomplished by everyone endowed with intimate knowl-
edge. It is the business of the strong and the great saints. Not every saint
has been able to reconcile insights with religious belief [ºmån].
The venerable Shaikh Mu¥yi’d-Dºn ‹Arabº is the Cardinal Pole
[Qu£b] of the monotheists and the Qibla of those endowed with intimate
knowledge. In his book entitled Fut«¥åt, while recounting his own
spiritual states, he explains how he was able to reconcile insights with
religious belief [ºmån]. For this he gives praise to Allåh, and he says: “I
have harmonized insights with religious belief. While in the process of
witnessing direct visions, the ability to set them aside, and to act in
accordance with religious belief, is a rare talent. This situation is the
point where the feet of many of the insightful have slipped. That is
because, when they experience direct witnessing, they act upon it
instead of acting in accordance with religious belief. As a result, they
have failed to harmonize insights with religious belief.” Since the
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venerable Khwåja ‹Alå› ad-Dºn ‹A££år was in accord with the Greatest
Shaikh on this point, he declared it proper “to adhere to religious
knowledge.”
12. Of all the external and internal states, the most meritorious and
most perfect is that of ascribing them to one’s Master. All the Prophets,
the saints and the people of realization, have maintained this state from
beginning to end. What is required of the servant is to rid himself of any
personal attachment to the external and internal states, and to attribute
them to his Master. As the seeker must know and understand, with the
utmost degree of comprehension, whatever Allåh wills and sees fit for
him, it is certainly more beneficial and appropriate than his own
volition for himself. It is also incumbent on the pupil to apply this state
in relation to his spiritual guide, and strive to obtain the secret of this
business from him.
13. As for the purpose of recognizing the attribute of Omnipotence,
it is to demonstrate the quality of humble supplication and entreaty,
pleading and taking refuge. The correctness of that recognition is
indicated by commitment to repentance and entreaty, and avoidance
of ruination. If the servant recognizes in himself the inclination
towards contentment, he must concentrate on thankfulness; if not, he
must concentrate on pleading for help.
14. It is necessary to acknowledge the sempiternal providence of
Allåh, to attach more importance to His sempiternal providence than
to everything else, not to be heedless of this for even a single moment,
and to refrain from claiming self-sufficiency. It is necessary to under-
stand that little is much, and to tremble with fear at the prospect of
claiming self-sufficiency.
15. At the arrival of the moment when the saint will no longer be left
to his ordinary self, sainthood becomes established and permanent in
him. If any shortcoming is displayed by him, it calls for excuse, not
rejection. In the Qur›ånic verses affirming that there is neither fear nor
sorrow for Allåh’s saintly friends [awliyå›], the implicit wisdom is that
there is no fear that ordinary nature will manifest in them.
16. It is necessary to be inwardly with Allåh, and outwardly with Allåh’s
commandments. Perfection is being able to combine these two attributes.
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According to the author of the Rasha¥åt:

The following meaning is implicit in the venerable Khwåja’s injunc-
tion “to be inwardly with Allåh”:
[Just as his outer Qibla is the direction of the Ka‹ba], the seeker’s inner
Qibla should be the Essence of Allåh. The eye of his heart should
absolutely never deviate from this direction. The Truth should be his
only aim in both worlds, and he should sacrifice his entire being for the
sake of the Truth.
When they asked Manƒ«r al-ªallåj to which school of Islåmic
jurisprudence he belonged, he replied: “I belong to the school of my
Lord!” The venerable Hamadånº said: “The business of the seeker is
with the Master of the school, not with the school itself!”
The venerable Khwåja’s expression “to be inwardly with Allåh”
conveys this meaning also: The seeker must act in accordance with the
Book and the Sunna, and not even the slightest element of his external
conduct should be inconsistent with the Sacred Law. As the venerable
‹Alå› ad-Dºn‹A££år explained: “The genuine seeker will be with his
body in the Sacred Law, with his spirit on the Sacred Path, and with his
innermost being in contact [with his Lord].”
17. If the seeker visits the tombs of the great saints, this can be a source
of spiritual blessing, depending on the extent of his understanding and
the quality of his concentration. While great benefit can be derived
from physical closeness to sanctified tombs, physical distance is no
obstacle in reality to the contemplation of holy spirits. This is
confirmed by a Prophetic tradition [¥adºth], which states that it is
pointless to view the outer forms of the occupants of the tomb. The real
point is to focus attention upon them, and to comprehend their
spiritual attributes. According to the venerable Khwåja Bahå› ad-Dºn
Naqshband: “Nearness to the Lord of Truth [ªaqq] is far better than
nearness to creatures [khalq].” He would also frequently recite this
poetic verse:
What comes from clinging to the tombs of the great saints?
Do what they did, and reach the intended destination!
The purpose of visiting the tombs of Allåh’s people is to focus

attention on the Truth, not on the graveyard. The spirituality of the
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saint, which is present there, is only a means to concentration on the

Truth. In the state of demonstrating one’s humility and insignificance,
the object is also the Truth.
18. The path of vigilant awareness [muråqaba] is more productive
than working on the basis of negation and affirmation. It is also closer
to ecstasy. By the path of vigilant awareness one attains to the highest
degree, to the level of dispensation and access to the realm of the angels.
The constant practice of vigilant awareness includes paying attention
to the feelings called khawå£ir (negative notions that invade the spirit
at random), viewing the universe with the eye of kindness and mercy,
and enlightening the inner being. Unity of the spirit and compliance
of the heart are products of the faculty of vigilant awareness.
19. When we first went to the districts of Khwårizm, work on the
inner being had been done with each of our companions. The purpose
was to test their own aspirations and their own inner beings, in the effort
to understand whether or not a particular quality was constantly
present in them. That work proved effective in the fullest sense, and
the resulting skill is a permanent acquisition.
When the venerable Khwåja used the expression “work on the inner
being,” he was alluding to the ascent from the ordinary degree of
maturity to the superior degree of maturity. In the realm of material
management, it is after puberty, the age of ordinary maturity, that the
human being starts to apply his skill. In the realm of spiritual dominion
[malak«t], on the other hand, his managerial skill comes into play as the
result of superior maturity. These situations need different degrees of
intelligence. The people of the heart apply the adjective “mature” to
those who have really and truly attained to the second degree. In his
work entitled Gulshan-i Råz [The Secret Garden], Shaikh Shºråzº has
touched on this subtle mystery with these poetic verses:
They said to a Shaikh: “You must marry!”
“I have yet to reach maturity!” was his reply.
When a man achieves sainthood, he becomes mature.
Until then, he is no more than a child.
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At this stage, the seeker’s inner being becomes the same as his
exterior, and his exterior becomes the same as his inner being. Just as
he deals as he wishes with the tasks assigned to him in the material
world, to the extent of his ability to function, he also does what he sees
fit in the realm of the angels, in keeping with his capability and his
authority. What he does not possess is the ability to fall into ecstasy
whenever he wishes. In a different category are the masters of the
spiritual station, for they are established in their position, so they can
enter the realm of the angels whenever they wish, and they can exercise
their managerial skills as they wish. After this faculty has developed in
the seeker, the outer volition combines with the inner, and the path to
mastery of the spiritual station is opened.
When the venerable Khwåja used the expression “work on the inner
being…to test their own aspirations,” he was making the point that his
companions should understand whether or not they were capable of
managerial function in the inner sphere, just as they could operate
of their own volition in the outer domain. That work, he meant to
say, was the cause of the seekers’ advancement, and the means by
which they passed from mastery of perfection [kamål] to mastery of the
spiritual station [maqåm].
20. Silence is necessary for three purposes: To ward off dangers, to
hear the remembrance of the heart, or to observe the spiritual states
experienced by the heart.
21. Dangers, meaning the various whisperings and notions that
invade the heart at random, are not obtacles to perfection, but they
must not be allowed to settle in the heart. This is because it seems
impossible to distance oneself from dangers completely. I was suddenly
invaded by a natural and trifling instinct, which I had denied for a
period of twenty years, but it could not take control. The ability to
prevent dangers is a very difficult business. According to some, they
have no value and no importance, and they cannot be considered at all
harmful. That is provided they do not penetrate the heart and nest
therein; otherwise, they block the channels of grace. From this
perspective, it is always necessary to practise vigilant awareness of the
states of one’s inner being. At the spiritual guide’s command, the pupil
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should also dispel dangers while exhaling his breath. The wisdom of
deliberately expelling the breath is that, since every concept has a form,
one thereby evacuates the heart, by exhaling the breath in the form of
the concepts presented by the dangers. That explains why it is
necessary to adhere to this rule, and to empty the heart of dangers.
22. It is necessary to implement the first principle of the venerable
Khwåja Naqshband, which he always admonished his pupils to apply.
At the end of his life, the venerable Khwåja felt disappointed with the
effort to train the people, and he said: “These folk will not adopt and
develop the benefits that accrue to them.”
23. The venerable Khwåja Naqshband would constantly reiterate:
“Worship consists of ten parts, nine of those parts being lawful liveli-
hood.” He also used to say: “In our own time, farming and horticulture
come closest, after trade, to meeting the standard required.”
24. Fellowship with Allåh’s people is the cause of abundance of
superior intelligence.
25. Fellowship is an important part of the example set for us by the
Prophet (Allåh bless him and give him peace). It is necessary to spend
every other day in fellowship with this »«fº community, and truly
cultivate their modes of conduct. If there is sometimes an external
separation, whether it be once in a month or once in two months, the
seeker is obliged to inform his spiritual guide of his outer and inner
condition. Whatever the intervening distance may be, the pupil must
ascend to his spiritual guide by way of imagination, and be preoccupied
with him, so that complete separation and neglect do not come to
dominate him.
26. The spiritual quest is so exalted that no one even has the ability
to seek. The quest is in His providential care (Almighty and Glorious
is He).
27.The purpose of postponement is to allow time for capacity to
develop. What is acquired prematurely is quickly lost, for there is no
understanding of its nature and source.
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28. As I am prepared to guarantee, even if someone enters this path

by way of imitation [taqlºd], he will still achieve realization [ta¥qºq]. The
venerable Khwåja Naqshband instructed me to begin by imitating him.
I am still practising by imitation everything that I copied from him.
I shall certainly see its effect and consequence one day.
29. This [»«fº] community cannot be assigned to any spiritual station
other than that of ecstatic variegation [talwºn]. As we now understand,
it is not correct to assign them to the station of firm composure [tamkºn].
Whenever someone has found them in a fixed condition, and tried to
imitate them, he has come away empty-handed. May they exercise
gracious kindness and reveal themselves to him!
This concludes our list of wise sayings transmitted from the venerable
Khwåja. Proneness to ecstatic variegation [talwºn], according to the
great saints, is the state that results when the seeker’s heart fluctuates
around tranquillity, due to indecisiveness. Some have attributed this
condition to vacillation by the seeker’s heart in the process of disclosure.
Since the characteristics of the self are sometimes apparent and
sometimes invisible, disclosure results from each withdrawal of its
nature, and concealment from each protrusion thereof. The seeker
must understand this process. Where ecstatic variegation is concerned,
contrasting qualities begin to interpenetrate and separate, and spiritual
states like contraction [qabæ] and expansion [bas£], inebriation [sakr]
and recovering sobriety [ƒahw], are experienced in succession. As for
firm composure [tamkºn], in the language of the great saints it signifies
constant confirmation of the disclosure of reality. From the standpoint
of the heart’s tranquillity in the station of nearness to Allåh, no obvious
link can be discerned between this station and the seeker. That is
because, since the master of firm composure has achieved the degree of
esoteric knowledge, he is outwardly just like the people of the exterior,
in matters like eating and drinking, buying and selling, sleep and
wakefulness. If the novice were to try and imitate him, he would slip
into pitfalls like the abandonment of spiritual exercise and dedicated
striving. Such is the frightful prospect discussed by the venerable
Khwåja ‹Alå› ad-Dºn. The picture alters, however, if we understand the
state of ecstatic variegation [talwºn] in the manner of such masters of
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realization as the venerable Mu¥yi’d-Dºn ‹Arabº, who said:

“In the view of the great saints, the experience of rapture known as
talwºn [variegation] is an imperfect spiritual state. Nevertheless, in our
view, this state is at the top of all spiritual stations. This state is in
keeping with an attribute that Allåh has assigned to His Glory. In our
view, firm composure [tamkºn], which is the highest spiritual station, is
therefore the firm composure experienced in ecstatic variegation [talwºn].”
According to the venerable Mawlånå Raæiyyu’d-Dºn ‹Abd al-Ghaf«r:
“What Shaikh Mu¥yi’d-Dºn ‹Arabº has said, about firm composure
[tamkºn] and ecstatic variegation [talwºn], does not mean that the seeker
should adhere to one or another of the endless manifestations. The real
nature of the seeker is in conformity with the Essence, which is
colourless and devoid of modality and quantity. Speaking of Himself,
Allåh has so often said that He is always exempt and isolated from all
these endless colourful manifestations. While the seeker is coloured at
every moment with a particular colour, in his own real nature he is
also colourless.”

The final days of the venerable Khwåja ‹Alå› ad-Dºn have been
described by the venerable Khwåja Mu¥ammad Pårså in his own
handwriting:
During his final sickness, he said to his companions: “Do not model
yourselves on the aspects of my external behaviour that result from my
illness! Pay attention to your inner and outer harmony! If you copy me
in this state, you will become fragmented and confused.”
He also said: “Friends and dear ones have departed, and others are
following behind them. That world is certainly superior to this world.”
While he was saying this, his gaze was fixed on the greenery of a
vegetable garden. One of his companions said: “What a beautiful crop
of vegetables!” He responded by saying: “The dust [of the tomb] is also
beautiful. This world no longer holds any attraction for me. There is
nothing to make me sad, except that, when friends come looking for me,
they will go away disappointed.”
During his death sickness, he said to his companions: “Abandon
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ceremonies and popular customs. Whatever is customary among the

people, you should do the opposite. Allåh’s Messenger (Allåh bless him
and give him peace) was sent to abolish human ceremonies and
customs. You must take refuge in one another, and each of you must
refute himself and confirm the other. You must not forsake the resolve
to put the basic principles into practice. Fellowship is one of the great
examples set for us by the Prophet (Allåh bless him and give him peace),
so you must cultivate this exemplary practice, and maintain it in its
general and particular forms. If you pursue the right direction on this
path, your profit in a single breath will be as much as I have earned
throughout my life. Your spiritual state must always be on the ascent.
If you violate my recommendations, you will be wretched indeed!”
At that moment, he started reciting the affirmation of Oneness
[Taw¥ºd] in a loud voice.
At the end of his life and in the presence of his companions, he said
about this poor creature: “For more than twenty years, friendship for
Allåh’s sake has existed between him and me. That friendship will
surely never alter.”
He also said, behind this poor creature’s back: “I am well pleased with
him, just as Allåh’s Messenger (Allåh bless him and give him peace) was
well pleased with his companions.”
One night, this poor creature had been talked about in his presence.
He had honoured this poor creature with his inner being, and had
spoken about our spiritual unity. While he was at the point of
surrendering his spirit, he recalled that night and said: “He himself
knows, but the others do not know. The conversation that took place
that night amounted to a kind of accusation and rebuke, yet it gave birth
to love and affection.”
During his final sickness, he frequently mentioned this poor creature
and treated him with gracious favour.
His last words were about contentment, ecstasy, fellowship, love,
affection and friendship. He expressed himself sometimes in the form
of advice, sometimes of wisdom, and sometimes of supplication for the
people.
Once, while his sickness was severely painful, he said: “In service,
I am the champion of both form and meaning!”
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He recognized the spiritual presence of the venerable Khwåja

Naqshband, and held many agreeable discussions with him.
On the subject of going and staying, while telling them that he had
no preference and volition in the matter, he said to his disciples: “With
regard to our going and staying, we fall into two groups. Agree on what
you have to say, and let us behave accordingly!”
Ten days before his sickness, he yearned for the Hereafter and said:
“Let me not forsake this intention!”
His sickness began with pain in the head and the midriff. On
Thursday, the 2nd of Rajab A.H. 802/1400 C.E, he took to his bed. After
the late evening prayer on Wednesday, the 20th of Rajab, he passed on
to the realm of perpetuity. His blessed tomb is in the village of Nev-
Chigåniyån.
As we also learn from the written notes of the venerable Khwåja
Mu¥ammad Pårså, one of the venerable ‹Alå› ad-Dºn’s dervishes saw
him in a dream, forty days after his death, and he heard him say: “The
favours bestowed on us by Allåh (Almighty and Glorious is He) are far
greater than my loving friends imagined.”
The venerable ‹Alå› ad-Dºn added: “Whatever is necessary for you,
I have left it inside you and gone away.”
He then took a needle from the ground, stuck it beneath his foot, and
said: “Sainthood belongs by right to that person who stands upright on
this upward-pointing needle, and neither bends to the side nor falls over.”

Seven years prior to his death, he came to Bukhårå from the village
of Chigåniyån. While he was visiting the venerable Shåh Naqshband,
one of his dervishes saw this vision in a dream:
A large tent had been erected. The Master of the Universe (Allåh
bless him and give him peace) was present inside the tent. Khwåja
Bahå› ad-Dºn and ‹Alå› ad-Dºn ‹A££år were standing beside it, and they
sought to enter the tent and see the Light of Existence (Allåh bless him
and give him peace). After a while, they emerged from the tent in a
joyful state of delight.
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According to the venerable Khwåja Bahå› ad-Dºn:

“We were graciously advised to intercede on behalf of every Muslim
who would be buried within the distance of one hundred parasangs
[about 325 miles] from our tomb. In the case of ‹Alå’ ad-Dºn, those
buried within forty parasangs will enjoy the blessing of his intercession.
As for those who love us and demonstrate their sincere devotion, they
will intercede on behalf of those within a circle of one parasang.”
Khwåja ªasan ‹A££år

Khwåja ªasan ‹A££år, the son of the venerable Khwåja ‹Alå› ad-Dºn
‹A££år, was a special branch of the tree of sainthood, bearing precious
fruit in the physical line of descent.
In his childhood, while he was playing in the grounds of the cemetery,
Khwåja ªasan attracted the attention of the venerable Khwåja Bahå›
ad-Dºn Naqshband. Khwåja ªasan was riding on the back of a calf, and
the boys in his company were having fun chasing after him. The
venerable Shåh Naqshband was passing by at the time, so he stopped
for a moment, looked at the child and said:
“This young lad will very soon mount a saddle beast, and the majestic
rulers will walk on foot by his side.”
The truth of these words became apparent in the following manner:
Many years later, when the venerable Khwåja ªasan had moved to the
district of Bågh-i Zågån, he paid a visit to Sul£ån Mºrzå Shåhrukh, who
presented him with a saddle horse. Mºrzå had helped the Khwåja to
mount, and he was holding the stirrup with one hand and the bridle
with the other, when the beast became refractory and started to move
off. The Sul£ån was obliged to run a few paces in the Khwåja’s train,
until he succeeded in his effort to bridle the horse and bring it to a halt.
The venerable Khwåja thereupon dismounted, turned in the direction
of Bukhårå, and offered a prayer of supplication. He then repeated to
Mºrzå Shåhrukh what the venerable Shåh Naqshband had said to him
in his childhood: “This young lad will very soon mount a saddle beast,
and the majestic rulers will walk on foot by his side.”
When people hear about this charismatic marvel, their confidence
in the venerable Khwåja Bahå› ad-Dºn Naqshband increases by an
extra level.
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The venerable Khwåja ªasan is said to have possessed a very strong

faculty for ecstasy, which enabled him to exert his spiritual influence
whenever he wished. By directing his influence towards a person, he
could enable him to experience unconsciousness and the state of
unawareness of this world. For many people, he induced experiences
normally accessible only through prolonged striving on the path of
annihilation. It seems that his spiritual influence, exerted by means of
ecstasy, became legendary in Khuråsån. If anyone kissed his hand, that
person was sure to feel the effect immediately, and attain to the realm
of ardent love and material non-existence.
Early one morning, he went out into the street while experiencing a
tremendous ecstasy. Everyone touched by his gaze was affected by it, to
the degree of transcending his ordinary self.
One of his disciples was on his way to the Pilgrimage when he broke
his journey in Heråt. Signs of ecstasy and rapture were evident in his
condition, so that, while passing through the markets, he obviously had
not the slightest contact with this world. He was not aware of the
passers-by, nor of those who were yelling and shouting, nor of the
ground on which he trod. According to the venerable Mawlånå Jåmº,
this disciple always kept the venerable Khwåja’s features stored in his
heart. By virtue of this, the venerable Khwåja’s ecstatic quality had
been infused into that disciple.
The venerable Khwåja ªasan wrote a treatise on the path of the
Masters of Wisdom. Here are some excerpts from this treatise:
As you must know, of all the ways that lead to the Truth, the path of
the venerable Khwåja ‹Alå› ad-Dºn is the one that is nearest to the goal.
That is because this method consists in removing from the face of
Oneness all veils and curtains pertaining to this outer world. For those
who follow it, Allåh burns and reduces to ash, with the attribute of
Majesty, the external world that He has called må siwå [whatever is
apart (from Him)]. In reality, the final halts of the other Shaikhs are
the starting points of those on this path, because the latter reach the
degree of annihilation at the first step. As for their course of develop-
ment, it comes in the wake of ecstasy.
Their spiritual state is non-existence, which is the complete expres-
sion of the secret meaning of the affirmation of Oneness [Taw¥ºd]. In
other words, they have given complete expression to the decree of the
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Qur›ån, which states that worship [‹ibåda] is the purpose for which
human beings and the jinn were created.
As for those who wish to embark on this path, they must set to work,
first of all, by preserving in their imagination the countenance of the
person from whom they received initiation. In this they must persevere,
until, by the grace of their spiritual guide, they arrive at the blessed state
of transcending the ordinary self. After that, it is necessary for them to
preserve the state of transcendence, to focus their attention on the form
of their spiritual guide, with the imagination and the heart, and to
experience that state profoundly. As that state is intensified, the seeker
steadily loses interest in this world and its happenings. In the Naqshº
Order, they call this state ‹adam [extinction] and ghaiba [absence (from
oneself)]. That state gradually progresses, to the point where the seeker
retains no awareness whatsoever of the existence of anything alien.
The name of this degree is fanå› [annihilation].
The venerable Mawlånå Jalål ad-Dºn R«mº described this spiritual
state in a poetic stanza of his:
It is non-existence that annihilates my being;
The spirit has thus discovered its existence.
When extinction comes, being does not remain;
With the coming of extinction, [real] being comes.
We owe this next verse to the venerable Khwåja Bahå› ad-Dºn:

See what the guide is telling you during this pause:
“Set yourself aside; contribute to non-being’s cause”
If dangers threaten to permeate the heart at this stage, it is necessary

to devote every effort, immediately, to conceiving the image of the
spiritual guide. If the dangers will not go away, the seeker must hold his
breath three times, as if refusing to empty anything out. Then, if the
dangers still continue to threaten, he must seek forgiveness and occupy
himself with the invocation “yå Fa‹‹ål [O Ever-Active One!].” This
invocation is highly effective in repelling whispered temptation.
The seeker must adhere strictly to the rules of this path, in such a
manner that nothing can separate him from his spiritual connection. If
heedlessness arises, even for a moment, he must reaffirm the connection
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at once, and not let himself be cut off. While coming and going, buying
and selling, eating and drinking, sleeping and staying awake, he must
always preserve that link and attachment. He must make this a
constant practice, until it becomes an established skill.

The venerable Khwåja ªasan used to take upon himself the burdens
of the sick and the suffering, rescuing them by drawing their maladies
upon himself. One day, having reached Shºråz on the journey of
Pilgrimage, he took upon himself the illness of a local nobleman, who
was one of his disciples. The patient recovered, but this time the
venerable Khwåja had to take to his bed, and because of that disease he
passed on to the realm of eternity. His death occurred on the Festival
of Sacrifices in the year A.H. 826/1423 C.E. His blessed corpse was
transported from Shºråz to Chigåniyån, where it was laid to rest beside
the tomb of his revered father, the venerable ‹Alå› ad-Dºn ‹A££år.
His son, Y«suf ‹A££år, was a contemporary of Shaikh Bahå› ad-Dºn
‹Umar. The two of them engaged in correspondence and exchanged
news. One day, during a meeting held by Shaikh Bahå› ad-Dºn ‹Umar,
it was mentioned that certain eminent »«fºs considered that breath
retention was essential to the practice of remembrance [dhikr]. Shaikh
‹Umar declared: “Breath retention is the practice of the Indian spiritual
paupers. It is not the required method of this path.”
When this came to the notice of the venerable Y«suf ‹A££år, he wrote
a letter to Shaikh Bahå› ad-Dºn ‹Umar, in which he said:
“We have heard that you do not accept breath retention, and
maintain that no Shaikh of this Order has ever prescribed it. As a
matter of fact, breath retention in remembrance was prescribed by the
venerable Khwåja Bahå› ad-Dºn and his deputies. How can it be that
you do not accept it?”
In reply, Khwåja ‹Umar wrote: “It is not our intention to repudiate
their practice.” He offered no further explanation of the matter.

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Shaikh ‹Abd ar-Razzåq

Shaikh ‹Abd ar-Razzåq was one of Khwåja ªasan’s principal com-
panions, noted for his constant dedication to the practice of råbi£a
[bonding with the spiritual guide]. One day, while visiting the vener-
able Sayyid Qåsim Tabrºzº, the practice of råbi£a earned him the
venerable Sayyid’s praise. “Your method is beautiful,” the venerable
Sayyid told him.
Recalling an incident involving Shaikh ‹Abd ar-Razzåq, the venerable
Khwåja ‹Ubaidu’llåh relates:
“While in the fellowship of certain great saints, we happened to meet
with a Shaikh. I do not intend to give his name.” (On the strength of
the hints he provides, however, this must have been Shaikh ‹Abd
ar-Razzåq). “He wished to bring me under his spiritual influence, and
to demonstrate his inner strength. Some very distinguished individuals
were present at our meeting, so, when I noticed this eagerness on the
Shaikh’s part, I attached myself to the true connection, and began to
show resistance. He understood the situation and intensified the force
of his spiritual influence. He fixed his eyes upon me and concentrated
on me with all his being. He rubbed his hand over my body, sometimes
over my shoulders and sometimes over my chest, and attempted to
impose a burden upon me.
“I resisted to the end, and transferred his burden to himself. I did so
because I was well acquainted with the method by which to blunt his
zeal and counter this spiritual influence of his, and I eventually defeated
him. His concentrated attention did not affect me at all, and the burden
alighted on himself. He was so disturbed that he broke into a sweat, and
he blushed with shame at his failure to exercise spiritual influence. As
for myself, I felt sorry that the Shaikh had suffered such mortification.
In the end, I decided to submit myself to him, so that he could influence
me as he wished. The Shaikh understood what I was thinking to myself,
but even though he tried again, he still could not succeed. Considering
the degree of his distress over this, I felt ashamed to mention his name,
so I left the meeting and departed.”

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ªusåm ad-Dºn Pårså Balkhº

ªusåm ad-Dºn Pårså Balkhº was one of the venerable ‹Alå› ad-Dºn’s
deputies. He was initiated in the service of the venerable Khwåja Bahå›
ad-Dºn Naqshband, who then assigned his training to the venerable
‹Alå› ad-Dºn. It was in the service of Khwåja ‹Alå› ad-Dºn that he
attained the degree of perfection.
He was extremely fastidious in his adherence to the Sacred Law, and
very meticulous in preserving the spiritual state and the experience
of ecstasy.
“When I set out to join the fellowship of Mawlånå Ya‹q«b Charkhº,
it was in the city of Balkh that I happened to meet the venerable
Mawlånå ªusåm ad-Dºn Pårså. He insistently advised me to learn from
himself the path of the Masters of Wisdom, and to adopt it as my own.
Since I intended to enter the service of Mawlånå Ya‹q«b, I did not
accept his advice. He continued to insist, but I was unmoved. He
finally said: ‘In that case, just agree to let me show you the special
method of this »«fº order [£arºqa]. Then, if your heart ever wishes to
train some individuals in this method, or if certain seekers apply to you
for such training, you will possess all the necessary knowledge.’ He went
on to say: ‘Such is the nature of the majority of people that they cannot
obtain, over a very long period in the other Orders, what they acquire
in this Order in a very short time. That is why it is necessary for you to
know this Order.’
“When I moved from Balkh to Tashkent, certain people appeared on
the scene, requesting me to explain this particular method. I then
understood what a marvel it was, that the venerable Mawlånå ªusåm
ad-Dºn Pårså had sought to instruct me in the subject.”
As the venerable ‹Ubaidu’llåh ¡ashkandº also relates, Mawlånå
ªusåm ad-Dºn’s cultivation of the moment was superior to that of
Shaikh Bahå› ad-Dºn ‹Umar, and even to that of Shaikh Zain ad-Dºn
Khwåfº. He used to keep open house for visitors from the early morning
prayer till the afternoon prayer, but then, from the afternoon till dawn
the next day, he would be preoccupied with worship, without admitting
anyone into his presence.
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This is one of his sayings:

“However profoundly the sense of commitment to Allåh may be
embedded in the spirit, it presents no obstacle, at the time of starting to
eat, to the presence of the basmala [the invocation: ‘In the Name of
Allåh…’].”
It is well known that the utterance of the basmala, at the start of every
action, is a sign that the action is not begun with heedlessness, but
rather with recognition and consideration of Allåh. The sense of
commitment to Allåh, in the spirit, is also the product of this recogni-
tion and consideration. When the venerable Mawlånå regards the
basmala as necessary, even in conjunction with this sense of commit-
ment, he intends to emphasize both present awareness and utterance by
the tongue, and to avoid neglect of the Sacred Law. Unless the words
of the basmala are spoken, form and meaning do not come together.
Mawlånå Ab« Sa‹ºd

Mawlånå Ab« Sa‹ºd was one of the principal affiliates of the vener-
able Khwåja ‹Alå ad-Dºn ‹A££år. After the venerable Khwåja’s migra-
tion to the Hereafter, he entered the service of ªasan ‹A££år.
When the venerable Khwåja ªasan ‹A££år joined the fellowship of
the venerable Sayyid Qåsim, in Heråt, Ab« Sa‹ºd was together with
him. Sayyid Qåsim was someone profoundly concerned with the secret
meaning of the affirmation of Oneness [Taw¥ºd]. Whatever mishap
might befall him in the world, he was naturally disposed to submit to it
and accept it willingly, in keeping with the nature of the affirmation
of Oneness.
During the meeting of fellowship, Mawlånå Sa‹ºd felt the desire to
exert his spiritual influence on the venerable Sayyid, and he set about
doing so. Though the venerable Sayyid understood the situation, he
relinquished himself without offering any resistance, just as his dispo-
sition required. As a result, due to his pure munificence and docility,
Sayyid Qåsim experienced a state close to fainting, and it took him a
long time to pull himself together. When he did come to himself, he
raised his blessed head, saying to Ab« Sa‹ºd: “May Allåh increase your
charismatic talent. You have treated me with grace and favour!”
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The venerable Mawlånå Ab« Sa‹ºd and the venerable Khwåja ªasan
were so put to shame by this extremely courteous and anger-concealing
response, that they abandoned the meeting. The venerable Khwåja
ªasan scolded Mawlånå Ab« Sa‹ºd most bitterly for having committed
such a breach of proper conduct.
Khwåja ‹Abdu’llåh Iƒfahånº

Khwåja ‹Abdu’llåh Iƒfahånº was yet another of the venerable Khwåja
‹Alå› ad-Dºn’s affiliates. He said: “When the venerable Khwåja first
honoured me with his company, he recited these verses to me:
Let no trace of you remain;
In this alone perfection lies.
In Oneness make your being naught;
Communion lies in this alone.”
Khwåja ‹Abdu’llåh Iƒfahånº wrote a very useful treatise on the Order

of the Masters of Wisdom, under the patronage of a distinguished
descendant of the Prophet (Allåh bless him and give him peace). We
shall now present some excerpts from this work:
—The principal rule of this Order [¡arºqa] is the following: From
whichever perfect guide the seeker receives initiation, he must preserve
the guide’s image in the treasury of his heart, until the time when he
begins to demonstrate how his heart has been affected by the warmth
and quality of that connection. As for what is necessary after that, it is
not to abandon that same image, but to embrace it much more tightly
than ever. The seeker must rivet that image to his heart, with his eyes,
his ears and all his faculties.
What is called the “heart” is the centre of the comprehensive human
reality, of which all the higher and lower elements of the universe are
detailed particulars. The seeker must exert himself to experience the
substance of that lofty reality, by expressing the affirmation of Oneness
in his heart, using the formula: “There is nothing in existence, other
than Allåh!” By making this effort, whatever temptation may be
whispered, he will consider it as being from Allåh and existing because
of Allåh. This is because that whispered temptation is also one of the
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mental entities, and, like so many things that are false and absurd, it
actually represents a manifestation of the Truth. If this procedure is
followed, an ardour will arise in the heart, putting an end to trouble and
dispelling dangers.
Even when whispered temptation departs, it is essential to cling to the
same relationship. If whispered temptation still refuses to go away, the
seeker must pronounce the word “Allåh” in a slowly drawn-out manner,
while striving to establish the meaning of Oneness in the heart. He
must continue to pronounce the word “Allåh,” until the moment when
boredom and weariness overcome the lower self. If signs of tiredness
and exhaustion appear, he must desist.
As the spiritual traveller is obliged to know and understand, while he
is making progress in the state of detachment from himself, and in his
relationship with the great saints, attention to other things amounts to
something resembling unbelief [kufr].
To be in oneself is unbelief [kufr],
while transcending oneself is true faith [ºmån].
—Despite the fact that Allåh is exempt from incarnating the reality
of things, there is a connection between Him and the piece of flesh
called “the cone-shaped heart [qalb ƒanawbarº].” On this the seeker
should therefore concentrate his eye, his thinking and his imagination.
He must not be heedless of this secret for an instant, and he must wait
at the door of the heart. Without any doubt, he will then begin to
experience a state of transcendence, of passing beyond his ordinary self.
It is therefore necessary to acquire that condition, and not to lose
contact with it. It then becomes necessary to erase, eradicate and
annihilate all the ideas that alight upon the heart. It is also necessary
to struggle with partial concepts, and adhere to the total manifestation
revealed by that condition.
The seeker must strive to negate every partial concept, and, if he
cannot do so, he must attempt to repel it and then acquire the same
connection, by taking refuge in the image [of the guide] that resides
within his heart. If, in spite of this, he is still incapable of negating alien
thoughts, the image in his heart will erase itself spontaneously. Nev-
ertheless, the seeker himself must not deny its significance. When he
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seems unable to negate whispered temptations by any other means, he

must cling to the invocation “yå Fa‹‹ål [O Ever-Active One!].” If this
is also ineffective, it is necessary to refrain from thinking about the
Divine names and attributes. The question may be asked: “How can
it be permissible to deny thoughts, when some of them are true?” The
answer is that it is permissible to deny the truth for the sake of the Truth.
According to the venerable Shåh Naqshband:
“If our idea of the Truth is complete, denial will only reinforce it. The
Truth is not annulled by human negation; it merely recedes for an
instant. The spiritual aim of this »«fº community is focused on non-
existence, which is the boundary of the Valley of Wonder and the
station of the manifestation of the lights of the Essence [tajallº anwår
adh-Dhåt]. At this station, being is no more, and there is no doubt that
thinking about the Divine names and attributes is beneath this spiritual
station. The seeker must never be heedless of his own comprehensive
reality, and he must always be fully conscious thereof, in the market and
in contact with people, in conversation and discussion, and in eating
and drinking. He must recognize it in all things, good and bad, until he
knows that all things exist by virtue of that reality, until he accepts all
things as the mirror of his own beauty and majesty, and until he regards
everything as part of himself. In poetic verse:
All things, good and bad, are fragments of those who really know.”
—While speaking, also, the seeker must not become separate from
the vision of reality. The eye of his heart must not stray from that focal
point, whatever he may be engaged in outwardly. The more profound
his silence becomes, and the more his talking diminishes, the greater
will be the seeker’s progress in this respect. Such a degree will
eventually be attained, that no valid distinction is made between the
tongue and the heart, and there is no curtain between creatures [khalq]
and the Truth [ªaqq], nor between the Truth and creatures. When that
time comes, it will be possible to influence others by means of ecstasy.
Spiritual directorship, authorization, and summoning people to the
Truth— such is the business of those who attain to this degree.
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—When the seeker lapses into anger, he must refrain from submitting
himself to it, so that he can subdue the anger and bring it under his
control. When the seeker is carried away by anger, he is deprived of the
inner light. If he also commits an offence, he forfeits all the progress he
has made, and grief attacks the spirit. As a general rule, it is appropriate
to perform the complete ablution, using cold water if possible. If he
cannot endure cold water, he may choose water that is lukewarm. He
should also make a point of wearing clean underwear. After that, in a
lonely place, he should perform two cycles of ritual prayer. He should
then take a deep breath, empty his heart, and offer a supplication
outwardly, in the presence of his own comprehensive reality. His
attention must be totally focused on the heart.
—As it is necessary to know, the comprehensive human reality is the
point of manifestation for the Essence of Allåh and His attributes. This
must not be understood, however, in the sense that Allåh has incar-
nated this property of manifestation in the human being. Perish the
thought! Such an idea amounts to unbelief [kufr]. This property of
manifestation is like the image of the original object that appears in the
mirror. For this reason, humble entreaty and supplication are offered to
Allåh by way of the heart.
Shaikh ‹Umar Båyazºdº

Shaikh ‹Umar Båyazºdº was also one of those trained by the venerable
Khwåja ‹Alå ad-Dºn, and a member of his circle. Due to his acceptability
in the sphere of service, he was one of those who acquire nobility
and bliss.
The venerable Khwåja ‹Ubaidu’llåh ¡ashkandº took notice of him.
He wrote a letter to the Shaikhs of ‹Iråq and Khuråsån, asking them
about their particular characteristics and their distinctive features. The
Shaikhs of Khuråsån referred this question to the Shaikhs of Transoxiana,
who referred it in turn to the Turkish saints. A poetic answer came from
the Turkish saints, meaning:
All others are ripe; only we are raw.
All others are wheat; only we are straw.
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Mawlånå A¥mad
Mawlånå A¥mad was one of the venerable Khwåja ‹Alå› ad-Dºn’s
companions, and one of his most distinguished servants. One day, he
asked the venerable Khwåja for permission to visit his relatives. On his
way back, he passed by a fountain. A group of girls, inhabitants of the
desert, had come there to collect water. Mawlånå A¥mad felt the urge
to view them at close range. He could not withstand this desire, so he
walked up, watched the girls for a moment, then turned his head and
continued on his journey.
When he arrived in the venerable Khwåja’s presence, he saw that he
was surrounded by a crowd. An important meeting was taking place.
The venerable Khwåja said to Mawlånå A¥mad:
“On the path of the Masters of Wisdom, we practise accountancy, by
keeping account and rendering account. You must therefore tell
everything that has happened to you since you parted from our company!”
Mawlånå A¥mad gave a detailed account of his experiences, on both
his outward journey and his return, except when it came to the girls at
the fountain. He could not bring himself to say anything about that,
and he left the subject unmentioned.
The venerable Khwåja said: “There is still one point that you have
failed to mention. If you do not tell, we shall bring it into the open, and
we shall put you to shame!”
Mawlånå A¥mad was under terrible stress, without a remedy, so he
told the whole story. He was under such emotional pressure that he
doubled up and staggered about.
The venerable Khwåja turned his head towards Mawlånå A¥mad,
saying: “Let everyone take a hard look at this shameless young man!”
“I was so humiliated by terror and degradation,” said Mawlånå
A¥mad, “that no trace of my existence remained intact.”
Darwºsh A¥mad Samarqandº

From the external point of view, Darwºsh A¥mad Samarqandº was
the disciple of the venerable Shaikh Zain ad-Dºn Khwåfº. Inwardly,
however, since he took a great and loving interest in the chain [silsila]
of the Masters of Wisdom, he often frequented the company of Khwåja
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‹Alå› ad-Dºn ‹A££år. Whenever he was obliged to part from him, by

reason of necessity, his absence from the venerable Khwåja’s service
caused him great pain. He gives a woeful account of this suffering in a
long letter, which he wrote in Persian.
At the beginning, the venerable Zain ad-Dºn Khwåfº treated Darwºsh
A¥mad with very great care and attention. He assigned him the task
of preaching in the main congregational mosque of Heråt, and encour-
aged him to stay in Heråt for ten days, in order to attract a large
congregation. Darwºsh A¥mad thus became the centre of a wide circle
of attentive listeners. After some time, however, the audience began
to be extemely critical of Darwºsh A¥mad, with whom they came to feel
ill at ease.
It reached the point where Darwºsh A¥mad was accused of unbelief
[kufr]. People began to abstain from attending his sermons. This was
because Darwºsh A¥mad would often recite the poems of the venerable
Sayyid Qåsim, as well as inviting singers to perform at his meetings.
Zain ad-Dºn Khwåfº criticized him on account of this behaviour, and
tried hard to dissuade him from it, but to no avail. Darwºsh A¥mad
persisted in reciting poems by the venerable Sayyid Qåsim. Zain ad-Dºn
Khwåfº was so upset by this obstinacy that he did whatever he could to
make people stay away from Darwºsh A¥mad. In the end, no more than
seven or eight individuals remained in Darwºsh A¥mad’s company.
“As for the Shaikh’s displeasure with Darwºsh A¥mad, it came about
after I had gone to see the venerable Mawlånå Ya‹q«b Charkhº. When
I returned to Heråt, having spent up to three months on that journey,
I noticed that Darwºsh A¥mad was perturbed by the Shaikh’s inatten-
tiveness, and that his preaching session had been disrupted. Until that
time, my contact with Darwºsh had been very slight, yet I was saddened
by this condition of his.
“One day, while entering the city, I encountered Darwºsh on the
bridge. He dismounted from his horse, came to my side and said: ‘I left
home with the intention of joining your company. I wished to visit your
chamber and tell you about the suffering of my heart.’ The key to my
chamber was held by Mawlånå Sa‹d ad-Dºn Kåshgharº. I sensed that we
would encounter Mawlånå Sa‹d along the road, but I did not mention
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this to Darwºsh A¥mad, who sent his horse away with his servant, and
started walking with me. After a while, we did encounter Mawlånå.
The three of us headed together towards my chamber, which was in
the college.
“As soon as he had entered the chamber and sat down, Darwºsh
A¥mad began to weep, while starting to explain his state. He described
his situation, burning with pain as he said: ‘Almost no one still attends
my preaching session!’ With tears running down his neck, he went on
to say: ‘My spiritual state has fallen into confusion. One of Allåh’s
friends told me that the remedy for my pain would come from a certain
person, whose name he gave me, and that I could not obtain the cure
for this condition from anyone else. Now, while clinging to your grace
and kindness, I have come to ask you for the help my heart needs!’
“I was sorely affected by this state of Darwºsh A¥mad, and I felt a sharp
pain in my inner being. My sympathy flowed towards him, and the
desire to rescue him arose within me. I said to him: ‘Do not worry! Go
and start preaching afresh in the mosque [masjid] known as such-and-
such. We feel sure that your audience will soon be more crowded than
before.’ Darwºsh was very pleased to hear this, and he got up and left.
He started preaching in the mosque I had described to him.
“A few days later, so many people started rushing to that site, that he
was obliged to move to another mosque. The situation there was just
the same. The crowd made it impossible to enter the mosque. After
trying several ordinary mosques, only to face overcrowding each time,
he eventually found it necessary to move to the large congregational
mosque [jåmi‹]. Even in the congregational mosque, the crowded
throng was beyond all measure. To the people sitting as if stuck to one
another, he cried: ‘May Allåh grant His mercy!’ This tightly packed
crowd drowned out the voice of Darwºsh A¥mad, and prevented it from
reaching the corners of the building. Even the large congregational
mosque had proved insufficient to contain the crowd. When Zain ad-
Dºn Khwåfº heard about this situation, though he tried with all his
might to disperse the crowd, his efforts were unsuccessful. We emerged
triumphant.”
In addition, the venerable Khwåja ‹Ubaidu’llåh says:
“Ever since my childhood, events have taken such a course that not
one of my opponents has been successful, and none has been able to
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accomplish his undertaking. Mºrzå Sul£ån Ab« Sa‹ºd used to say:

‘Khwåja ‹Ubaidu’llåh is very powerful. It is pointless to contend with
him, for the thing he wishes always comes to pass, from whatever side.
No one can resist the disciples of Khwåja ‹Abd al-Khåliq [Ghujdawånº];
if anyone tries to resist, he will be defeated.’”
The venerable Khwåja ‹Ubaidu’llåh accorded the utmost value to the
sermons of Darwºsh A¥mad. He has this to say on the subject:
“My heart was most favourably disposed to the preaching of Darwºsh
A¥mad. Darwºsh used to speak the good word. So many great saints
were present at his sermons, including Shaikh Abu’l-Qåsim Junaid,
Shaikh Ab« Bakr Shiblº, Shaikh Ab« ªafƒ al-ªaddåd, Shaikh Ab«
‹Uthmån and others. They used to hear refined and subtle words of
wisdom, brought to the tongue of Darwºsh A¥mad. One day, while he
was speaking of yet another subtle truth, a member of his audience stood
up and protested: ‘What is the sense in saying things that no one can
understand?’ Darwºsh A¥mad replied: ‘If you cannot comprehend the
lofty words of this »«fº community, what makes you think that no one
at the meeting can understand? Your baseness is no obstacle to the
loftiness of others! I am speaking for their sake!’
“Those attached to external appearances did not accept the words of
Darwºsh A¥mad, and they did not value them at all. As for those who
derived their understanding from the inner realm, and accorded value
to his speech, they maintained that Darwºsh did not speak of his own
volition, and that he addressed the spiritual high class.”
“I was present one day at Darwºsh A¥mad’s meeting. He spoke very
subtle and lofty words, but then he took pride in those words, and
boasted arrogantly. He supposed that those words were due to his own
talent. Displaying a discourteous attitude, he said to the audience:
‘I am that person by means of whom secret realities and true items of
knowledge reach your ears. You do not recognize their worth, however,
nor do you express your gratitude!’
“This attitude of his struck me as very offensive indeed. I said
inwardly: ‘What makes you suppose that these truths originate from
you? Why do you not think it possible that, among those present at this
meeting, there may be some who carry a talent for inspiring you with
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meaningful concepts, and infusing them into you by means of attrac-

tion?’ I was wearing a square-collared gown. I drew my head inside the
gown, and plugged my two index fingers into my ears. I also held my
breath and said: ‘I am not listening to your speech! Let us see what kind
of esoteric knowledge you can discuss!’ He suddenly became tongue-
tied and could not speak, in spite of his enthusiasm. He realized from
whom this state had come to him, and he addressed me from the lectern,
saying: ‘Why have you tied this poor fellow’s tongue, and left the
audience deprived?’ He could speak no more, and he stepped down
from his place. As for myself, for the sake of the people I kept myself out
of his sight.”
“Darwºsh A¥mad was very daring in his sermons, and he was a person
who would not refrain from anything. In the course of his sermon he
would say: ‘A student and a scholar arrive at the mosque and perform
the prayer in haste. Without waiting for the Imåm to give them the
salutation of peace, they quickly leave the mosque, don their smart
kaftans, and enter the Sul£ån’s gate like dogs. I beg Allåh’s forgiveness;
I beg Allåh’s forgiveness. Suppose Allåh addresses me on the Day of
Resurrection, saying: ‘When dogs have not committed a sin like human
beings, why have you seen fit to give the name of those animals to sinful
human beings?’ How will I be able to answer this question? These
people are the dogs of the dogs of the ruler and those like him, because
they are addicted to tyranny and rapacity. In order to share in the
tyrants’ filthy leftovers, they act as their bootlickers and gather around
their filthy stuff.’”
“One day in his sermon, Darwºsh A¥mad said: ‘For quite some time,
I have been wishing to bring my sermons to an end. That is because
preaching is the work of two kinds of people: One is completely bound
to the Sacred Law, utterly sincere in his piety and his conduct, delivered
from the anxiety of the lower self, indifferent to personal fortune and
benefit, and motivated solely by the duty to be kind to Allåh’s servants.
As for the other, he is someone who does not seek Allåh’s good pleasure
and the love of the Hereafter, someone whose interest is in creatures
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instead of the Truth, and who seeks to gain the interest of his fellow
creatures. I am not one of the first kind, because there are many traces
of the lower self in me. I confess that the desires of the lower self have
not been erased from me. I am also not one of the second kind, because
I do entertain the idea of the Hereafter and the punishment of sin. For
this reason, I have engaged in preaching for several days, and I have now
decided to spend some time away from preaching.’”

Darwºsh A¥mad wrote the following in his own hand [in Arabic]:
In the Holy City of Jerusalem, I turned myself towards Allåh. I heard
Him saying: “Worship Me!” I asked: “O Lord, how should I worship
You?” Came the reply: “Devote yourself to Me entirely, emptying your
soul of all that is other than Me.”
Afterwards, when I was in the place called Darwºshåbåd [City of the
Dervishes], I heard a spiritual being addressing me in spiritual language,
while I was awake. The voice said: “This bodily form, which you call
your own person, is nothing of the sort.” From this I understood that
our limited being is not, as some suppose, the same as absolute being.
I knew through enlightenment that the Being of the Creator is exempt
from comparison with the being of creatures. On that same day, after
the session of remembrance, it was also revealed that the Light of the
Creator spreads throughout the universe, the entirety of which is like
a mere atom in the radiance of that Light. In scientific terms, just as an
atom arises from the light of the sun, and becomes visible by that light,
so does the whole universe become manifest and exist by the Light of
the Real Sun.
This humble creature was graced with the experience of an ascension
and abstraction. That ascension was in the Essence of Allåh; in other
words, it was a manifestation of the Divine Essence. In that abstraction
and heavenly ascension, this was shown to be the difference between
the Essence of Allåh and the essence of this humble creature: Allåh’s
Essence is without end, whereas the essence of this humble wretch
is finite.
I once saw the venerable Khwåja ‹Abdu’llåh Anƒårº in a dream.
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He said: “The relationship between you and me is that of a father and

son, but there is no ‘you and I’ in it.”
At the end of his written work, Khwåja Darwºsh A¥mad Samarqandº
added the following stanzas [in Persian]:
Love am I, my whereabouts in space and time unknown;
Phoenix of the West am I, my mark and aim unknown.
With eyebrow and with dimple I shoot my human game:
These are my bow and arrow, but that remains unknown.
Although from every atom I shine forth like the sun,
The purpose of my shining forth still remains unknown.
I hear with every ear and speak with every tongue,
But strangely enough, my tongue and ear remain unknown.
Sayyid Sharºf Jurjånº

Sayyid Sharºf Jurjånº was a favourite companion of the venerable
‹Alå› ad-Dºn ‹A££år. He used to say:
“Until I joined the fellowship of Shaikh Zain ad-Dºn ‹Alº, I could not
be rescued from unbelief [kufr]. Until I joined the fellowship of the
venerable ‹Alå› ad-Dºn ‹A££år, I could not understand Allåh.”
“The venerable Sayyid Sharºf and I were students at the same college.
On cold winter nights, at the time before dawn, he would wrap himself
in a thin shawl and go into the presence of the venerable ‹Alå› ad-Dºn
‹A££år, taking me along with him. We would wait a long time in the
freezing cold, eager to be in his presence, until we obtained his
permission to come indoors. For breakfast, the venerable Khwåja’s
domestic servants would cook dishes of plump chicken and lamb, and
provide every kind of hospitality. The venerable Mawlånå Bahå› ad-Dºn
Andarånº would also be present at the meeting.
“One morning, when such elaborate food was set before him, Mawlånå
thought to himself: ‘This involves a lot of trouble and ceremony. How
do such elaborate things benefit someone who is a dervish?’ The
venerable Khwåja disclosed Mawlånå’s private thought, saying:
‘Mawlånå Bahå› ad-Dºn, eat the food that is coming, for, since it is
lawful [¥alål], there is no harm in it.’”
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The venerable Khwåja instructed the venerable Sayyid Sharºf to stay

in close contact with Mawlånå Niœåm ad-Dºn Khåm«sh. In compliance
with this instruction, the venerable Sayyid Sharºf never left the
immediate presence of Mawlånå Khåm«sh.
According to Mawlånå Niœåm ad-Dºn Khåm«sh:
“After the venerable Sayyid Sharºf had been accepted by Khwåja
‹Alå› ad-Dºn ‹A££år, he asked to be introduced to one of the disciples,
so that, by conversing with him, he could learn how to prepare himself
for the venerable Khwåja’s meetings. The venerable Khwåja responded
by assigning Sayyid Sharºf to me. After finishing his academic studies,
the venerable Sayyid would come and sit quietly in front of me. While
he was sitting one day in his contemplative state, Sharºf experienced
such a state of transcendence that his head sank to his breast and his
turban fell to the floor. I got up from my place and set his turban beside
him. When he recovered consciousness, I asked him: ‘What is the
cause of this sudden state?’ He replied: ‘It has been my lifelong wish
that, if only for a moment, the patterns of knowledge and perception
should be erased and rendered completely non-existent. Now, through
the grace of your fellowship, that wish has been fulfilled. Pardon me for
the lack of good manners I have displayed!’”
During the days when he was absent from the venerable ‹Alå› ad-Dºn,
the venerable Sayyid Sharºf wrote two nostalgic letters to him, filled
with feelings of the deepest and warmest attachment.
Mawlånå Niœåm ad-Dºn Khåm«sh

Mawlånå Niœåm ad-Dºn Khåm«sh was one of the foremost affiliates
of the venerable ‹Alå› ad-Dºn ‹A££år. During his early education in
Bukhårå, he met the venerable Khwåja Bahå› ad-Dºn Naqshband in the
company of one of the scholars. He later joined the fellowship of the
venerable Khwåja ‹Alå› ad-Dºn ‹A££år.
By his own account:
“Before entering the service of Khwåja ‹Alå› ad-Dºn, I used to practise
rigorous exertion and spiritual exercise. As a result of these efforts, I had
many extraordinary experiences. When I approached a mosque and
found its door locked, the door would be opened as soon as I signalled
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my wish to enter inside. There were many other marvels similar to this.
When I heard that the venerable Khwåja ‹Alå› ad-Dºn ‹A££år had come
to Samarqand, I felt a keen desire to meet him. I first encountered the
venerable Mawlånå Sa‹ºd, who told me: ‘I see that you are very chaste.
Is it not yet time for you to pass beyond all these practices of chastity and
asceticism?’ This struck me as very offensive and repugnant. Then,
when I entered the presence of the venerable Khwåja, I met with the
same address: ‘I see that you are very chaste. Is it not yet time for you
to pass beyond all these practices of chastity and asceticism?’ This time,
however, these same words did not strike me as offensive, and they did
not arouse the feeling of repugnance. My first reaction had disappeared.
I understood the purpose and, through Allåh’s grace, achieved the
honour of serving the venerable Khwåja.”
A traveller on the Spiritual Path relates:
“One day, while I was sitting in the presence of Mawlånå Khåm«sh,
a very beautiful maid passed in front of us, for the purpose of providing
service. A thought like this occurred to me: ‘I wonder if the venerable
Mawlånå exerts his influence on this maidservant, who is his property?’
The venerable Mawlånå responded immediately: ‘Rid your heart of
such thoughts and keep it clean! The people of Truth know what passes
through everyone’s heart. As for Allåh, He knows everything about
everyone. By Allåh, it is forty years since I experienced nocturnal
emission. One day, a company came to me from the realm of spiritu-
ality, telling me that I should seek to refrain from nocturnal emission,
because I fell below my degree with every such experience. For this
reason, I have heeded this warning for all of forty years. For seventeen
years, moreover, complete ritual ablution [ghusl] has not been incum-
bent upon me!’ This is particularly remarkable, since the venerable
Mawlånå Niœåm ad-Dºn Khåm«sh was a married man.”
According to the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº:
“In grace and beauty, the venerable Mawlånå Niœåm ad-Dºn Khåm«sh
was at the utmost limits of perfection. He was very quickly affected by
people’s spiritual states and moral characters. He strove to remain
unprejudiced, and that is how he really was. He did not consider
anything to be his own. Of the marvels manifested from himself, he
would say: ‘This is the stamp of so-and-so and the attribute of so-and-
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so.’ That is because, in this »«fº community, the mirrors of the heart are
pure and purged of the claim of egoism. He was convinced that things
revealed in him had nothing to do with himself, and that they were
manifest in the form of reflection. He would therefore say, if the state
being revealed had to do with faith and Islåm: ‘The stamp of knowledge
has become manifest.’ In the case of manifestations concerned with
love and affection, he would say: ‘The stamp of rapture has become
manifest.’”
“The venerable Mawlånå Niœåm ad-Dºn Khåm«sh was our guest in
Tashkent. We recognized Mawlånå’s visit as a blessing, and we
attended to his service. One day, while we were sitting in his presence,
he said: ‘Ah, a heaviness has settled upon me. So-and-so is probably
coming.’ He mentioned the name of one of the nobles of the province
of Shåsh. Because of the pain inflicted by the heaviness that had come
upon him, he also started proclaiming the glory of the Lord and
declaring: ‘Lå ¥awla… [There is no power (and no strength except with
Allåh.)]’ The person he had mentioned soon turned up, and the
venerable Mawlånå said to him: ‘Welcome! Come over here! Your
stamp [nisba] has arrived ahead of you!’”
The Masters of Wisdom use the term nisba [lit., “relationship”] for a
person’s individual stamp and disposition. According to these Masters,
all beings and substances in the entire universe are merely concrete
manifestations of the Divine Names. As the venerable Mu¥yi ’d-Dºn
ibn al-‹Arabº put it: “Substances have not smelled the scent of Being.”
In other words, they do not exist of themselves, but are intrinsically
non-existent. It follows, therefore, that whatever substance and
attributes individualized beings may possess, they must be relative
[nisbº] and not intrinsic. That is why they refer to a person’s character
and disposition as his nisba.”
As we also learn from the venerable Khwåja ‹Ubaidu’llåh:
“The venerable Mawlånå Niœåm ad-Dºn Khåm«sh reached the age of
ninety. Till the end of his life, whenever he saw from a distance
someone who did not share his own stamp and character, or whose
attitude and conduct he disliked, he would say: ‘So-and-so is coming
and bringing me a heavy load. His burden can destroy me. Find an
excuse and turn him away!’”
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The venerable Khwåja ‹Ubaidu’llåh continues:

“On one occasion, when I was present in his company, they said that
someone called Shaikh Siråj was in Tashkent. He suddenly came in
through the door and took a seat. When the venerable Mawlånå looked
at him, he saw the mark of spiritual training on his face, so he welcomed
him and showed him affection. As for myself, however, I knew that this
person called Shaikh Siråj was a bad character, someone who rejected
the saints and all that I valued. It was true that he showed some signs
of spiritual exercise in his external bearing, but he disapproved of
everyone other than himself. While Mawlånå was according him a
good reception, I thought to myself: ‘He will now discover this man’s
inner nature.’ As soon as I had entertained this thought, Mawlånå
issued a stern warning, saying to Shaikh Siråj: ‘Get up and go at once!
Do not attend my meeting!’”
According to Khwåja ‹Ubaidu’llåh:
“The venerable Mawlånå suffered a heart attack one day. He felt an
extraordinary pain. Investigation revealed that his son had eaten a raw
apple. Another day, while the venerable Mawlånå was again our guest,
he told us that he was feeling uncomfortable. I saw that the fire was
burning, yet he was clothing himself with one dervish cloak [khirqa]
upon another. Mawlånå was in such a freezing state that his teeth were
chattering, while those around him were trying to make him warm.
After a while, we learned that a man, extraordinarily attached to the
venerable Mawlånå, had gone to the mill to grind wheat on a wintry
day, and had accidentally fallen into the ditch of the mill, which was
full of water. He was soaked to the skin and caught cold. The poor man
came in through the door, wearing his wet clothes, and explained the
situation with a couple of words. As soon as the venerable Mawlånå saw
him, he exclaimed: ‘Leave me alone! Dry him at once and make him
warm! What is affecting me is this condition of his!’ While the dervish
was getting warm, as he donned a new shirt and kaftan, that condition
also departed from Mawlånå.
“On yet another day, when we were sitting again in his presence, the
venerable Mawlånå had a book in his hand. He suddenly began to
weep, shedding tears as if in a whirlwind. He said: ‘What has happened
to me? Have I been dropped back to the starting point?’ In actual fact,
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this was the spiritual state of one of his new pupils, who was at the
meeting, and it had been reflected in the venerable Mawlånå as in
a mirror.”
According to Mawlånå Sa‹d ad-Dºn Kåshgharº:
“A pimple had formed on one of the venerable Mawlånå Niœåm
ad-Dºn Khåm«sh’s toes, and it was suppurating. He instructed one of
his dervishes to find and fetch an ointment to rub on the pimple. The
ointment was duly applied. After a while, he said: ‘A state peculiar to
opium addicts has arisen in my brain. Did you make sure that that
substance was not included in the ointment I rubbed on my foot?’ The
dervish who had brought the ointment said that it did contain opium,
so Mawlånå promptly wiped that ointment off his toe.”
The above are all examples of the influences affecting a spirit that has
found enlightenment, by way of contagion.
According to the venerable Mawlånå Niœåm ad-Dºn:
“Someone attached to me with sincere devotion and loving affection,
one of the great men of Samarqand, had fallen ill and approached the
moment of death. He was at the point of expiring. His children and
close relatives were pleading for help, so, since I could not hurt them,
I concentrated on the invalid with my inner being. I realized that, to
be able to rescue the invalid, I had no other remedy than taking his spirit
under my wing. I did so, and the invalid recovered. He had found the
cure. After a while, that person was so critical of me that he caused all
sorts of insulting remarks to be made about me. The person whose spirit
I had taken under my wing did nothing to prevent all this, though he
was quite capable of doing so. My heart was injured, so I expelled him
from my spiritual embrace and cast him out. As soon as I had done so,
that man fell down and died.”
The man who found fault with the venerable Mawlånå was ‹Iƒåm
ad-Dºn, the Shaikh al-Islåm of Samarqand. The imputation of blame
came also by way of Mawlånå’s sons, because they were famous for
expertise in matters like the enchantment of the jinn, and thus
established relations with the members of the Sul£ån’s harem. Certain
malicious types spread the word that Mawlånå’s sons had charmed the
hearts of some members of the harem. These rumours reached the ear
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of Mºrzå Ulugh Bey, as well as provoking the Shaikh al-Islåm. Mawlånå’s

sons fled in fear, and the burden of criticism was heaped on the
shoulders of the venerable Mawlånå.
Sul£ån Mºrzå Ulugh Bey was filled with zealous rage. Extraordinarily
infuriated, he summoned the venerable Mawlånå. They mounted the
revered saint on a horse, with his head bare, and brought him to a
vineyard where the Sul£ån was waiting. While sitting with his head on
his breast, in the state of vigilant awareness [muråqaba], Mawlånå
entered Mºrzå’s presence. He did not stand up, nor did he show respect.
When Mºrzå thereupon began to utter accusatory and offensive words,
the venerable Mawlånå responded by saying: “To all these utterances
of yours, the answer is a single sentence. I say that I am a Muslim. If you
can take my word, all is well. If you do not believe me, let them do
whatever it occurs to you to command!” Mºrzå was deeply affected by
these words. He ordered them to set the venerable Mawlånå free, as he
turned and went away.
After this discourtesy on the part of Mºrzå Ulugh Bey, the venerable
Khwåja ‹Ubaidu’llåh records that many disasters befell him, and his son
‹Abd al-La£ºf eventually ordered his assassination.
The venerable Mawlånå Niœåm ad-Dºn Khåm«sh was endowed with
an incomparable strength of spirit.
One day, he was told that a certain individual was a bad person. A
great disturbance arose in his spiritual state. He left his place and drew
a line on the wall, and that person immediately fell down and died.

“We were in the presence of Mawlånå Niœåm ad-Dºn one day, when
a certain religious scholar, who was attached to Mawlånå, mentioned
one of those engaged in the acquisition of knowledge, and claimed that
he had said many bad things about Mawlånå. He dwelt on the man’s
wickedness with such persistence, that the venerable Mawlånå experi-
enced acute distress. At that very moment, the mischief-maker
suddenly became visible from a distance. His accuser pointed to him
with his finger, saying: ‘This is the scoundrel in question!’ That person
behaved in such a discourteous manner in front of the venerable
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Mawlånå, that the venerable Mawlånå became angry, took a straw in

his hand and drew the shape of a tomb on the wall. That scoundrel
promptly collapsed and sprawled on the ground, as if he had lost
consciousness. When people approached him, they saw that the man
had died.
“The venerable Mawlånå was performing his ablution at the delta
between the channels of a reservoir. A man cut off the water for a
particular field, and transferred it to another channel. While the
venerable Mawlånå was performing his ablution, the owner of the field
came along in a rage. He assumed that the venerable Mawlånå was
responsible for cutting off the water for his field, so he shoved him from
behind and pushed him into the water. At the moment when the
venerable Mawlånå’s blessed head reached the water, that man fell
down and died.”

One of the venerable Mawlånå’s affiliates said to him: “I intend to
plant a vineyard for you.” He came again later and asked him to go and
see the vineyard. It was divided into two sections, half of it for the
venerable Mawlånå, and half of it for its owner. The venerable
Mawlånå noticed that the owner’s part of the vineyard was extraordi-
narily well cared-for, whereas the other part was unkempt. He uttered
an involuntary cry. The owner of the vineyard could hardly stay on his
feet, as he wandered around the irrigation trenches. As soon as he came
to the venerable Mawlånå’s side, he fell lifeless to the ground.
Commentary by the author of the Rasha¥åt:
Among the people of Allåh, the spiritual state is of two kinds, one of
them voluntary and the other involuntary. One of them can be
questioned, but not the other. That is because the latter does not
involve someone’s personal interest. It is brought about for his sake, and
he knows nothing about it.
The Black Stone [in the Ka‹ba] can represent whatever share one has
in the organ of sins. Allåh has made it the instrument of pardon, as in
the story of the venerable Moses and Khiær, which is told in the S«ra
of the Cave [al-Kahf]. A person is not usually deserving of wrath and
chastisement simply because he has not preferred others to himself, and
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because he has shown weakness in beneficence. Nevertheless, the

voice arising from within the venerable Mawlånå had such an effect on
his tongue, that death was exacted as the penalty for such a slight
offence. This voice arising from within, as related in the well-known
legends, is like the voice heard by the venerable Shaikh al-Islåm
A¥mad Jåmº in this amazing story:
A Turkmen prince entered the presence of the venerable Shaikh
al-Islåm A¥mad Jåmº, together with his wife. They were accompanied
by an extremely handsome boy, who was blind in both eyes. The
Turkmen prince and his lady were both in a terrible state of distress.
Holding their blind boy by the hand, they approached the venerable
A¥mad Jåmº and wept as they began to implore:
“This is our only son. Apart from the light in his eyes, he is lacking
in nothing. We have toured the world. Wherever we saw a physician,
a place of visitation, or a distinguished individual, we appealed for help
in finding the remedy, but all to no avail. Allåh has given us countless
wealth and bounty, all of which we are ready to sacrifice. We have
heard that whatever you ask of Allåh, your request is accepted. If you
cast a glance at the poor boy, perhaps he will recover the light.
Whatever we possess, let it be a sacrifice to you. If you will not help our
wish to be fulfilled, we shall cast ourselves from place to place and be
destroyed! Do not turn us away empty-handed!”
The Shaikh was startled by the grandeur of the feat requested of him,
which amounted to a miracle [mu‹jiza]. Regarding this request as quite
at odds with propriety, he exclaimed: “What a strange request this is!
Since opening the eyes of the blind is one of the miracles of the Prophet
Jesus (peace be upon him), who is A¥mad, that you should request this
feat of him?”
He turned and slowly withdrew. Faced with this situation, the
Turkmen prince and his wife threw themselves on the ground, writhing
and sobbing.
At that very moment, a voice within the venerable A¥mad Jåmº said:
“We shall do, not he!” This voice resounded so clearly in his spirit that
it was audible to everyone at the meeting.
The Shaikh turned back, rubbed his two index fingers over the lad’s
eyes, and said: “By Allåh’s leave, open your eyes and see!” The boy’s
lovely eyes shone very brightly, and he could see the world.
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They asked the Shaikh: “At first you said: ‘Who is A¥mad, that he
should perform this feat?’ But then you said: ‘We shall do!’ How can
you reconcile these two sayings?”
He replied: “The first saying was the speech of A¥mad, and it was
correct. A¥mad was not capable of this feat. As for the second saying,
it is a true statement, inculcated into my innermost being, and it is
beyond my own volition. It signifies: ‘Is it Jesus who revives the dead?
Is it Jesus who heals the blind and the dumb? We do!’ After that I was
told: ‘Turn back! We have supplied you with the means to open that
boy’s eyes!’ This true statement so affected my heart, that it also spurted
from my tongue. That word and deed were from the Lord of Truth.
They were revealed in A¥mad’s hand and breath.”

The venerable Khwåja ‹Alå› ad-Dºn ‹A££år was very often in the
fellowship of the venerable Mawlånå Niœåm ad-Dºn. Some malicious
scoundrels told the Khwåja that Mawlånå cherished the claim to
Shaikhhood and distinction. They repeated this so often that the
Khwåja’s heart seemed to slide away from Mawlånå. Since the tale-
bearing continued relentlessly, the venerable Khwåja ‹Alå› ad-Dºn
‹A££år summoned Mawlånå Niœåm ad-Dºn, intending to influence him
with force, and to deprive him of all his power of dispensation.
At that time, it seems, the venerable Khwåja was in Chigåniyån,
while the venerable Mawlånå was in Samarqand. The venerable
Khwåja sent a message to the venerable Mawlånå, inviting him to come
to Chigåniyån. Mawlånå responded promptly and set out on the road
to Chigåniyån, accompanied by the venerable Sayyid Sharºf. Mawlånå
was riding a donkey, while Sayyid Sharºf was riding a mule. Along the
road, the mule contracted a painful colic, which made it impossible for
the beast to walk. It collapsed in a heap on the ground. Mawlånå
mounted Sayyid on his own donkey, then raised the mule to its feet and
jumped on its back. Amazingly, the mule trotted eagerly along, as if
there was nothing wrong with it. When Sayyid witnessed this marvel,
he demonstrated his admiration by presenting the mule to Mawlånå as
a gift. With Mawlånå on the mule and Sayyid Sharºf on the donkey,
they entered Chigåniyån.
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Some companions of the venerable Khwåja ‹Alå› ad-Dºn conveyed

this spectacle to the venerable Khwåja with a bad interpretation,
saying: “Look! He comes swaggering along, riding the mule himself and
having mounted Sayyid Sharºf on the donkey. This is clear proof of his
pretension to Shaikhhood and distinction.” These words added further
injury to the venerable Khwåja’s feelings.
The venerable Mawlånå entered the venerable Khwåja’s meeting,
and took his seat with an attitude of great respect and humility.
Members of the audience muttered to one another: “Today is the day
when the venerable Khwåja, by using his spiritual influence, will take
back all the bounty he has bestowed on Mawlånå.”
The weather was very hot that day. The gathering went on and on.
When the sun reached its peak, everyone withdrew from the meeting,
suffocated by the heat. The venerable Khwåja and the venerable
Mawlånå were left alone, facing each other. Beneath the sun and in the
state of vigilant awareness [muråqaba], the two of them contemplated
each other for a very long time. According to the venerable Mawlånå:
“In that vigilance and concentration, I found myself in the form of a
pigeon. As for the venerable Khwåja, he was pursuing me like a falcon.
Whichever way I turned, he came after me and never left my tail.
Wherever I might flee, I saw that escape was impossible. I took refuge
in the spirituality of Allåh’s Messenger (Allåh bless him and give him
peace) and asked for support. The Mu¥ammadan reality appeared in
the form of a refuge, and took me into itself. I lost myself in the endless
lights of Allåh’s Messenger (Allåh bless him and give him peace).
“At that point, the venerable Khwåja was suddenly taken aback. He
could no longer exercise his powers of spiritual influence. A message
arrived from the spirituality of Allåh’s Messenger (Allåh bless him and
give him peace): ‘Niœåm ad-Dºn is ours! Let no one meddle with him!’
At that instant, the venerable Khwåja ‹Alå› ad-Dºn raised his head, and
he withdrew into his house in a serious condition. He lay sick for several
days, because of all the energy he had expended. No one could
understand the cause of that illness.”

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The venerable Khwåja went to visit the tomb of the venerable

Mu¥ammad ‹Alº ªakºm Tirmidhº. The road was a very long one. He
also commanded the venerable Mawlånå to accompany him. Although
he was riding a horse, he did not give Mawlånå a saddle beast. Despite
the fact that Mawlånå was old and weak, he followed behind the
venerable Khwåja on foot, and in that condition they came all the way
to the head of the tomb. At the time of their arrival, the venerable
Khwåja noticed that the spirituality of the venerable Mu¥ammad ‹Alº
ªakºm Tirmidhº was absent, and that the tomb was empty from the
spiritual point of view. This was soon explained, when it was under-
stood that the spirituality of the owner of the tomb had left the
graveyard and taken to the road, in order to go and meet the venerable
Mawlånå. When this became clear, the venerable Khwåja ‹Alå› ad-Dºn
obtained a close view of Mawlånå’s degree, and he increased his respect
and consideration for him. He said: “Allåh has a special providence for
everyone,” and he dispersed the clouds that had formed in his heart
concerning Mawlånå.

“The venerable Mawlånå had come to the province of Shåsh, where
he stayed as our guest. We found ourselves devoting much of our time
to his service and his fellowship. While in his company one day, a
master of the heart showed loving affection and presented the venerable
Mawlånå with several tanned lambskins. I took it upon myself to have
a fur coat tailored for the venerable Mawlånå, out of those lambskins.
While showing the lambskins to the tailor, I learned that a certain
quantity of lambskin was also needed for the collar. Then, while I was
trying to obtain the missing piece, I heard that the master of the heart
had said to the venerable Mawlånå, with reference to myself: ‘He is
showing negligence in getting the fur coat made!’ Although this
remark was meant as a joke, it had such an effect on Mawlånå that he
said: ‘Calling this negligence is the kind of thing that disconnects a
person from his spiritual link.’ He also recounted the incident involving
Shaikh al-Islåm ‹Iƒåm ad-Dºn.”
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(As we have previously recorded, this incident involved a person who

was delivered from death sickness by obtaining protection for his
spirit, but then became witness to his dying, through withdrawing from
his spirit.)
“He ended by turning to me and saying: ‘Khwåja, you have also stayed
outside your spiritual connection!’ At that moment, I felt such a
heaviness in myself that I could not budge from my place. With a
thousand difficulties I managed to get up and leave. Besides, I was not
his disciple.
“While visiting the tombs of certain great saints, I presented my
condition by way of the inner being, and begged for their support. By
means of vigilance and concentration, it became known to me that our
connection with those noble saints is both material and spiritual. Apart
from the fact that those saints, with whom I bonded in the tombs, were
the maternal grandfathers of the venerable Mawlånå, there was also a
spiritual connection between them.
“I took this realization as a sign that the heaviness that weighed upon
me had been returned to the venerable Mawlånå, and I saw that my
burden had lifted at that very moment. When I returned and entered
the venerable Mawlånå’s service, I saw to my surprise that he was
engaged in pleasant fellowship with some of his companions, and that
no heaviness weighed on him at all. While I was wondering how it
could be, in spite of the indication I had received, that Mawlånå was
conversing in comfort, a mishap suddenly occurred. The venerable
Mawlånå yelled at his audience: ‘Get up and leave! Get up and leave!
They have imposed a burden upon me!’ The venerable Mawlånå
collapsed on his sickbed, due to that heaviness, and because of it he
abandoned the life of this world.”

During his death sickness, the venerable Mawlånå Niœåm ad-Dºn
would very often weep, and he would say: “The Khwåja encountered
our old age. Whatever we acquired, he took it from our hand and carried
it away, leaving me bankrupt in this business. In my youth, in spite of
the powers of dispensation inherent in his state of perfection, the
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venerable Khwåja ‹Alå› ad-Dºn was never able to subject this poor
creature to his powers of dispensation [taƒarruf].”

It is necessary to know that the terms nisba and bår are frequently used
in descriptions and explanations of the path of the Masters of Wisdom.
As previously noted,8 the Arabic word nisba [link, connection; stamp]
signifies the interest and spiritual state of those who embark on this
path. As for the Persian word bår, meaning load or burden, it signifies
heaviness and discomfort, as in expressions like: “So-and-so has
brought a heavy load,” or: “So-and-so has heaped a burden on us.”
Whenever followers of this path encounter someone at odds with their
disposition, and are badly affected by his nisba, they feel this burden,
even though they are endowed with knowledge and pious devotion.
That is because the nisba of the great saints of this spiritual path is
higher, more gracious and more beautiful than all other connections.
As a result, any nisba other than their own is a bår upon their hearts.
The term bår is also sometimes used in the sense of disease and illness.
Consider the expressions: “So-and-so has taken the burden of so-and-so
upon himself,” or: “So-and-so has imposed a burden on so-and-so.” In
the first case, the meaning is that he has removed the disease, while the
opposite is conveyed in the second case. It is well known that the
removal or transfer of a disease is a talent peculiar to the brave men who
follow the path of the Masters of Wisdom.
“My father told this poor creature: ‘You were born in the year A.H.
867/1463 C.E., on the eve of Friday the 27th of Jumådå’l-«lå. In the
morning of that Friday, a distinguished Shaikh, one of Khwåja
Mu¥ammad Pårså’s affiliates, passed through our town on the journey
of Pilgrimage [ªajj], and he stayed with us as our guest for several days.
On that same Friday morning, he took you from my hand, recited the
adhån [call to prayer] in your right ear, and pronounced the iqåma
[declaration that the prayer is about to begin] in your left ear. He also
kissed you on your brow and said: “This child is one of us.” Three days
later, you were infected with a childhood sickness. Since the form of
8 See p. 131 above.
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the sickness made it seem fatal, I was very afraid that nothing could save
you. As the sickness grew worse, I took you once again into the presence
of the Shaikh. He said: “Do not fear,” as he took you in his hands and
massaged you from head to foot. He then said: “This child has a lot of
good work to look forward to. Let your mind rest easy about him!” You
got well immediately after that. Not a trace of the illness was left on
you. When our local physician and his colleagues heard about this
incident, they came along and sought to benefit by the grace of that
saint’s company.
“‘One day, that great saint told me that a youngster, related to one of
the city’s noble families, had been coming to see him regularly, but had
not appeared for the last few days, and he was curious to know the reason
for this absence. I told him that the boy had been suffering with
toothache for a week, and that his face had swollen. He declared his
wish to visit the boy, so we went together to that young nobleman’s
home. Since his face was badly swollen and his innards were inflamed,
the boy was confined to bed. His temperature was also very high, and
he was groaning. After asking how he was, the Shaikh fell silent for a
while and became absorbed. We assumed that he was concentrating his
attention on the invalid’s sickness. After some time, he raised his head.
The toothache had been transferred to him, and the swelling was
likewise visible in his cheek. With his face all swollen and his
temperature running high, the saint got up to leave. The invalid’s pain
had ceased, and the swelling in his cheek had begun to subside. He
escorted the saint to the door of his mansion. As for the saint, his
toothache lasted for two weeks.’”
“It is said that the great saints of the path of the Masters of Wisdom
take the burden of their fellow creatures upon themselves. The
meaning of this saying becomes manifest in two forms: One form is that
of supplication [du‹å›], while the other is that of taking the disease upon
themselves. In the first case, they make the ritual ablution, perform the
ritual prayer, and then, in order to find the remedy for the invalid they
wish to see cured, they turn to Allåh and appeal to Him. In the second
case, they also make the ritual ablution and perform the ritual prayer.
Then, after recognizing that they themselves are suffering from that
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disease, and putting themselves in the invalid’s place, they also make
supplication and plead for the cure. They attach their thought and their
wish so closely to their purpose that recovery from that disease is
conferred completely on the invalid.
“When a person’s dear friend becomes sick, he finds it very pleasing
to support him with the assistance of the heart. That support is also of
two kinds: One is provided by focusing his spiritual attention on the
invalid, until the disease disappears. The other is provided by giving
spiritual strength to the invalid, and relieving his distress, since the
heart’s distress is excessive at the time of disease.”
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Mawlånå Sa‹d ad-Dºn Kåshgharº
A t the beginning of his career, Mawlånå Sa‹d ad-Dºn Kåshgharº

engaged in the study of academic knowledge, and he read all the
books available to him. His environment was crowded and he himself
was rich. Once he had decided to embark on the »«fº path, he
abandoned everything, adopted a complete detachment, and entered
the service of the venerable Mawlånå Niœåm ad-Dºn.
His eldest son relates:
“When my father was seven years of age, his father took him along and
they went on a journey together. Since my grandfather was engaged in
trade, he travelled frequently and never stayed long in one place. One
day, when my father had gone along on a journey, he saw an extraor-
dinarily handsome boy of the same age as himself, and he became
attached to him with great affection. In the caravanserai where they
stayed one night, they lay down to sleep side by side in a bedroom.
When the candles were extinguished and everyone was dropping off to
sleep, my father felt the desire to stroke the dear boy’s face and eyes. He
was about to stretch out his hand, when he noticed that a corner of the
room had been illuminated. An awesome figure emerged, with a
candlestick in his hand, and cast a glance at my father. Without saying
a word, the figure moved across to the opposite side, which also lit up
as he passed by and left. The room was then plunged back into darkness.
My father was so startled by this appearance, that he no longer felt any
trace of the desire he had experienced a moment before. He was filled
with awe as he tried to get off to sleep.”

The venerable Mawlånå Sa‹d ad-Dºn Kåshgharº was twelve years old,
and he was again on a journey with his father. One day, while sitting
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at the door of the caravanserai, he noticed a group of farmers there,

settling accounts and arguing. Their argument was so protracted, so
wide-ranging and so stupidly complex, that the young Mawlånå suddenly
burst into tears, as he started weeping in a loud voice. The farmers were
startled by this loud weeping, and they asked the young Mawlånå:
“Whatever has happened to you, so that, out of the blue and for no
reason, you have started to blubber and sob?”
“It is all because of you,” said the venerable Mawlånå Sa‹d ad-Dºn
Kåshgharº. “I have been here since early morning, and I have seen
nothing but greed-inspired arguing and quarrelling amongst you. Not
for a single moment have you considered Allåh and remembered Him!
I am weeping because of the painful sadness I feel for you!”
After devoting himself for some time to academic study, the vener-
able Mawlånå Sa‹d ad-Dºn Kåshgharº experienced the great attraction
of intimate knowledge [ma‹rifa], and he matured and developed for
many long years in the service and fellowship of the venerable Mawlånå
Niœåm ad-Dºn.
At one point, having set out on the Pilgrimage with his Shaikh’s
permission, he came to Khuråsån and met in Heråt with many Shaikhs
of the time, such as the venerable Sayyid Qåsim Tabrºzº, the venerable
Mawlånå Ab« Yazºd P«rånº, the venerable Shaikh Zain ad-Dºn Khwåfº,
and the venerable Shaikh Bahå› ad-Dºn ‹Umar.
He expressed his opinion of the venerable Sayyid Qåsim Tabrºzº in
the words: “He is the vortex of all the high points in the universe, and
of the realities of all the saints.”
Of Mawlånå Ab« Yazºd P«rånº, he said: “His business is with nothing
but Allåh. In his view, everything that happens is the work of Allåh.”
Of Shaikh Bahå› ad-Dºn ‹Umar, he said: “His mirror faces Allåh, and
nothing but the Essence touches his sight.” He praised the venerable
Shaikh Zain ad-Dºn for his profound understanding of the Sacred Law.
By his own account:
“I came to Heråt at the beginning of my spiritual career. One night
in my dream, I saw that they had taken me to a lofty gathering. All the
saints of Heråt were present there. At that meeting, they seated me
above everyone else, with the exception of two individuals. One of
those two was ‹Abdu’llåh Tåqº, while the other was Khwåja ‹Abdu’llåh
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Anƒårº. On awaking from that dream, I experienced a feeling of

haughty coldness. I got up in the middle of the night, and sought
desperately for a remedy to remove that coldness. I suddenly felt a
terrible pain in my foot. A scorpion had bitten me there. I wailed until
morning, when I was relieved of the coldness of conceit, having fallen
into incapacity because of that agony and trouble.”
He also relates:
“After spending so many years in the fellowship of the venerable
Mawlånå Niœåm ad-Dºn, I felt the desire to go on Pilgrimage. When I
asked for Mawlånå’s consent, he said: ‘Although I have looked
persistently, I cannot see you in this year’s Pilgrim caravan!’
“From the dreams I had previously seen, I had received a set of
indications. The venerable Mawlånå noticed my state, and he said: ‘Do
not fear! You must surely go!’ Then he added: ‘Relate the dreams you
have seen to the venerable Shaikh Zain ad-Dºn, for he is expert in the
understanding of the Sacred Law and firmly established on the highway
of the Sunna.’ The Shaikh Zain ad-Dºn he referred to was Zain ad-Dºn
Khwåfº, who held the post of spiritual directorship [irshåd] in Khuråsån
at that time. On arriving in Khuråsån, as the venerable Mawlånå had
said, it became clear that I would not be able to perform the Pilgrimage
that year.”
According to Mawlånå ‹Abd al-Ghaf«r Lårº:
“The dreams of the venerable Mawlånå Sa‹d ad-Dºn were extremely
delicate. He had seen his spiritual guide, Mawlånå Niœåm ad-Dºn, in
such a light that he could not reconcile this view with the outer aspect
of the Sacred Law. That is why the venerable Mawlånå Niœåm ad-Dºn
gave him consolation by saying: ‘Do not fear!’, then sent him to an
individual without equal in his attachment to the Sacred Law, and
instructed him to relate his dream to him. By virtue of the judgement
he would receive from such an adherent of the Sacred Law as the
venerable Shaikh Zain ad-Dºn, he expected that tranquillity and
consolation would arise in the venerable Mawlånå Sa‹d ad-Dºn’s heart.
He wished to see the venerable Mawlånå Sa‹d ad-Dºn learn that, on this
path, many things are not intelligible to the mind.
“It is indeed true that, on this spiritual path, the points unintelligible
to the mind are very many. For genuine seekers, it is therefore essential,
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after entering the service of the Shaikh, to set aside the trouble of the
mind and its search for reasons, and to acknowledge submission to
the Shaikh.
“In his book entitled Man£iq a£-¡air [Conference of the Birds], the
venerable Shaikh Farºd ad-Dºn ‹A££år recounts the state of the masters
of the quest in the language of the birds. All the other birds follow the
one called the Hoopoe [Hud’hud], who sets the spiritual quest in
motion. Then, on the way to the destination, they see the frightfulness
of the road and wish to turn back. The Hoopoe’s speech to them,
delivered at that stage, is extremely significant in terms of demonstrating
the ordeals and the charms of this path.
“Yes, this path is not the path of those addicted to comfort. It is the
path of the ardent lovers, who play with their lives. This path is not
taken without ardent love, and the cowardly peasant can gain nothing
on this path. For one who suffers no pain, there is no medicine in
this hospital.”
Mawlånå Sa‹d ad-Dºn relates:
“At the command of my spiritual guide, I recounted those dreams to
Shaikh Zain ad-Dºn. He said: ‘Pay allegiance to me, and comply with
my wish!’ I replied: ‘The person to whom I have paid allegiance, and
with whose wish I comply, is still alive. If you, as a trustworthy
individual, are telling me that it is permissible for someone, while his
spiritual guide is alive, to pay allegiance to another and comply with his
wish, I should act accordingly.’ He said: ‘Pray for help in making your
choice!’ I said: ‘I have no confidence in my prayer for help in choosing!’
He then said: ‘You make that prayer, and I shall do likewise.’
“When night arrived, I made my prayer for help in choosing [istikhåra].
In my dream, I saw that the great saints of old, from the class of the
Masters of Wisdom, had come to visit Heråt. Shaikh Zain ad-Dºn was
also there. They were cutting the trees and demolishing the walls of
that place. They were in such a state of grief and rage as could never be
described. I took this dream as a sign to deter me from entering the other
spiritual path. After the dream, my hesitation and inner turmoil
disappeared. I stretched my legs and slept in great comfort. When
morning came, I went into the presence of the Shaikh. Before I had
time to relate my dream, he spoke up and said: ‘The Spiritual Path
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[¡arºqa] is one. Each branch leads to the same point. You must
rededicate yourself to your old path! If you have any problem, let us
know! Let us assist you to the extent of our ability!’
“That same night, in his prayer for help in choosing, the venerable
Shaikh had seen a huge and awesome tree. It had countless branches.
However hard he tried to snap off one of those branches, the venerable
Shaikh could not succeed in doing so. This accounts for his response.”
“When I asked the venerable Niœåm ad-Dºn for permission to go on
the Pilgrimage, he said: ‘I saw the caravan in the desert, but you were
not in it!’ I kept silent. A few days later, I repeated my request for
permission. He gave it and said: ‘Off you go, but accept a piece of advice
from us! Beware of treating our advice as if it were not serious, and
simply doing whatever you wish, because that would make us remorse-
ful. The shame attached to such remorse is the place of gathering for
the Resurrection!’ He then gave his advice: ‘When Allåh’s irresistible
power becomes manifest in you, beware of saying: “Let me put it to use!”
I admit to having used it myself, in connection with Khwåja ‹Iƒåm
ad-Dºn,9 and also against certain atheists.’
“I accepted this wise counsel from him. Some time later, I experi-
enced a state in which, if I looked at someone, he would pass beyond
himself and lose his ordinary consciousness. If he had come close to me,
he might have been completely destroyed. When this condition came
upon me, I was forced to hide in a corner of my house. For a whole
fortnight, I did not venture out of doors by night or by day. When I saw
someone approaching from a distance, I would wave him away. I
remained in this situation, until that spiritual state eventually departed
from me.”

We have taken the following excerpts from a treatise compiled by

one of Mawlånå’s chief affiliates, in which he collected the Shaikh’s
wise sayings:
9 As reported above (see p. 133 ), the venerable Mawlånå [Niœåm ad-Dºn Khåm«sh] had
saved Khwåja ‹Iƒåm ad-Dºn from death-sickness, but then, when he noticed his
inappropriate behaviour, he expelled him from his inner being, and he immediately
collapsed and died.
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—Preoccupation with Allåh is easier than anything in the world.

That is because, to attain a worldly object, people must seek before they
find. In the case of Allåh, however, the finding comes before the
seeking. If they do not find Him, how can they be inclined to seek Him?
—When a person loves someone, he wishes for everyone else to love
him too. While the ardour of affection seeks to keep his loved one
secret, the perfection of love wants no one to ignore him. He does not
know what to do, so that all the world may become attached to him and
desirous of him. He must therefore describe the perfect qualities that
exist in his beloved, to the extent of his ability, so that people may
become enamoured of him.
—For whatever reason you feel hurt, even by a tiny hair on your body,
it is necessary to pay attention to that hair. In other words, however
slight the effect and importance of a thing may be, you must not despise
it, nor must you sweep it out of sight and disregard it.
—Khwåja Mu¥ammad Pårså says: “As for the veil between Allåh and
His servant, it consists of the external forms embroidered on the heart.
These embroideries are multiplied by futile conversations and various
colours and shapes. Whatever trial and tribulation may be involved,
the servant must strive to erase these embroideries, which are also
increased by reading books and making formal speeches and pro-
nouncements. By dwelling on beautiful forms, and by listening to
thrilling songs and musical instruments, one excites those embroideries
and sets them in motion. All of these factors constitute an invitation
to distance from Allåh and heedlessness of Him. It is incumbent on the
seeker to repudiate them. He is obliged to withdraw from things that
diminish perceptivity, and to focus on Allåh with a pure heart.
“Allåh’s custom is based on the wise premise that, without trial and
tribulation, and without conquering sensual pleasure and passions, this
object cannot be attained. The comfort sought by the believer is in the
Hereafter. Why bother to complain about a few days of suffering in this
fleeting abode? The one over there is the everlasting comfort. This
world has no relationship whatsoever with the world of the Hereafter.
This world is no different from a seed of grass that has fallen into
a desert.”
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One spring day, the venerable Mawlånå recited this quartet to his
companions:
Our path arrived with the beloved at the rose garden.
While I was staring blankly at the roses, the beloved said:
“Is this what affection calls for? You ought to be ashamed!
How can you look at the roses, when I am here with you?”
He then went on to say: “If you went travelling in the spring, and took
pleasure in the sights you saw, it would mean that you had become
heedless of Allåh. If you were not going to enjoy that pleasure, why
would you go at all? Go for the sake of none but the Lord of Truth, and
enjoy salvation!”

He said: “According to the venerable Mawlånå Niœåm ad-Dºn:

‘Silence is more valuable than speech.’ That is because every spoken
word excites the conversation of the lower self. As for the conversation
of the lower self, it is an obstacle to receiving the gracious favour of
Allåh. In the fellowship of the saints, a person must cleanse his heart
of the talk of the lower self, because they have ears that hear that talk
immediately, and hearing it makes them sad.
“If someone overhears a conversation while he is reading a book, his
mind will be disturbed. Even if a fly settles on the paper, he will lose his
attention and scatter his thinking. As for a »«fº community that is
always preoccupied with Allåh, it is bound to be seriously affected by
the speech of the lower self. If an infant is weeping at a person’s side,
that will make him uncomfortable. The only means of hushing the
child is to suckle it. In the case of the spiritual seeker, the comparable
remedy is suckling the mouth of the heart with the breast of remem-
brance, and saving it from phantoms and the murmurs of the lower self.
For some members of this community, even remembrance is merely the
conversation of the lower self.”

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Addressing his companions, he said:

“O my friends! You must know that Allåh is so very close to you with
His Majesty and Glory. Even if this fact is not yet known to you, be sure
to preserve it as a matter of belief! What is required of you is this: In
private and in public, you must always observe propriety. Even when
you are alone in your own homes, you must not spread your legs wide.
In the toilet, you must bend your head in a modest fashion, and sit with
your eyes closed. Outwardly and inwardly, in secret and in the open,
you must observe correctness with Allåh! The true significance of this
will slowly become known to you.
“Take care to adorn yourself with outer and inner propriety! Outer
propriety means compliance with the commands and prohibitions [of
the Sacred Law], always maintaining the state of ritual purity, seeking
forgiveness, saying very little, never forsaking cautiousness in all affairs,
and special practices like reading the works of the elders. As for inner
propriety, it means being able to keep the heart safe from alien forces,
which is the hardest task of all. Thoughts that penetrate the heart,
whether seeking truth or falsehood, whether seeking goodness or evil,
are equally alien in nature, and in forming the veil between Allåh and
His servant.”

He once said:
“Allåh has taught the method of contemplating His Prophet (Allåh
bless him and give him peace). The aim of this practice is to become
preoccupied with Allåh (Exalted is He). Allåh is nearer to His servant
than everything. That nearness is nearer than nearness, because the
state of nearness defies analogy and exposition. When nearness is
subject to analogy and exposition, it turns into distance. Nearness is not
something that can be explained in the concept of being near. Nearness
is that in which you must finish up, become exhausted, and reach the
end. You must see that you and all others have finished up, become
exhausted, and reached the end. You must be incapable of putting this
condition into words, or into the patterns of explanation. Someone
said to a distinguished person: ‘Shaikh so-and-so speaks on the subject
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of nearness.’ The distinguished person said: ‘Go and tell that Shaikh:
“Nearness and distance are not in the same place! Nearness signifies
your non-existence!”’ How can he subject this state to exposition?”
Nearness to the Truth is not transcending the high and the low.
Nor is it distancing oneself from property, from rank and status.
It simply means transcending one’s existence, that is all.
“A human being does not have two hearts in his bosom, so that he
could turn one of them towards this world and give the other to Allåh.”

He also uttered the following sayings:
—With every breath a person breathes, a treasure is wasted and lost.
It is necessary to recognize, with every breath, that Allåh is Present and
Watchful. When this awareness takes control, the sense of humble
modesty is felt in Allåh’s presence, and heedlessness departs. In the
human being the heart is one. If it embraces this world, it will be
deprived of Allåh. If it turns towards Allåh, a window will be opened
inside it, and the light of the sun of Divine grace will enter through that
window. From east to west, this light gives life to every atom, and only
windowless homes are not blessed therewith.
The Beloved is watching you at every moment.
He sees you heedless and He takes care of you.
—Worshipful service [‹ibåda] is the means of access to the Garden of

Paradise. As for proper conduct [adab] in worshipful service, it is the
means of obtaining nearness to the Lord of Truth. Allåh’s friends have
told us: “At the outset, those who seek to embark on this path must
bring their inner being into the state of purity. They must then observe
their state throughout the journey, maintaining constant vigilance and
striving for perfection. Otherwise, even if they do good work, they will
only increase their badness, just like an invalid who merely adds to his
disease, whatever he uses while supposing it to be a remedy.”
For those about to embark on this path, the first lesson must be to
exert the utmost energy and effort in squashing and casting out the
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negative feelings and thoughts called khawå£ir, meaning those idle

notions that invade the spirit at random. At the very outset, the pupil
must occupy himself with nothing but repelling khawå£ir from his heart,
and he must learn what it takes to be able to repel them. As for those
who seek to learn this practice from books and written instructions,
they should know that such things are useless as a cure for the sickness.
The path of Truth is the path pursued by the action of the seeker, not
by shutting the eye and the ear. If someone is in Baghdåd, in the
presence of the Sul£ån, but then he goes to Damascus and contents
himself with reading dispatches from the Sul£ån, what can be said of
him, except that he is ignorant and unintelligent?
—He who is in one place is everywhere, while he who is everywhere
is nowhere.
(These words of the venerable Mawlånå are intended to explain the
method of the people of Unity. He means to say: “In all the mirrors of
manifestation, the reality that appears is one. From the viewpoint of the
need for the Divine Names, however, and the variation of the universe,
it appears in many different forms. This does not mean that the reality
is actually differentiated because of the variation and separateness of
appearances. As a matter of fact, when a distinct shape is seen in many
mirrors, so that, even though it is actually one, it seems different in each
mirror, according to the capacity of that mirror, what differs is not the
shape itself, but the mirrors.”)
—As for consuming various things for medicinal purposes, this is one
form of abstinence. In someone who eats too much, a great deal of
sickness becomes apparent. To ward off those sicknesses, they take
remedies, then, as soon as they get better, they go back to cramming
themselves with food. As a result, the remedy proves useless, serving no
purpose apart from making the disease worse than ever. Sin and
repentance are comparable to this. Sin is followed by repentance, then
comes sin again, to be followed again by repentance…. As a result, this
kind of repentance amounts to nothing but another form of sin. That
is why Allåh’s people love abstinence in everything, so they abstain
from everything and become preoccupied with Allåh. To avoid
migrating to the other world in a moment of heedlessness, they are very
attentive indeed.
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—A cat once became my guide to vigilant awareness {muråqaba].

One day, I noticed that a cat had moved over to a hole in the wall, where
it stood watching a mouse. It was totally concentrated on its prey,
standing so perfectly still that not a hair on its body moved. While I
watched the cat with keen interest, a voice within me said: “O person
devoid of spiritual aspiration, am I less than a mouse where your interest
is concerned?” From that moment on, I became immersed in vigilant
awareness.
What was it that said: “Do you know me as the Beloved?
Do not look at any other! Look straight, walk on, arrive!”?
—You must always be mindful of Allåh, to the point where you

transcend your own self. Allåh is more Gracious than everything. The
more a person’s graciousness increases, the closer becomes his connec-
tion with Allåh. Consider how those who work on the floor of the
public steam bath [¥amåm] are superior to those who tend the bath’s
furnace and handle the rubbish. Consider how each occupation is
likewise superior to another, and how those at the top look down on the
work of those at the bottom. As for those who have attained to the
Truth, and have committed their hearts to that work, in terms of
graciousness they are at the top of every degree, and they cannot
become involved in any other work. If, in the ritual prayer, they have
reached the bowing posture [ruk«‹], then straightened up, and then
lowered themselves in prostration [sajda], they do not wish to raise their
heads from the ground. They hold that position till they blink their
eyes, for they cannot bear to be separate from the Truth. They have no
heart and desire that could become preoccupied with anything other
than the Truth.
The Prophets observe this state of theirs with the look of appreciation.
This appreciation does not stem from their being superior to the
Prophets in degree. Absolutely not! In terms of spiritual state,
however, they do possess a dignity that comes from always being close
to the Truth. The Lord of Truth has concealed them from the sight of
their fellow creatures, and has bound them permanently to Himself.
Compare the difference between a Sul£ån’s vizier and his cupbearer:
The vizier administers the government in the name of that Sul£ån, and
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all affairs are subject to his managerial control. He is undoubtedly

superior in rank to the cupbearer. Nevertheless, the cupbearer is with
the Sul£ån at every moment, and he prepares the water for his master’s
ablution. From this point of view, he is endowed with a special
intimacy, amounting to inseparability from the royal presence. It is in
this context that he enjoys the vizier’s appreciation and respect.
—Expressing himself in poetry, the venerable Mawlånå Jalål ad-Dºn
R«mº said:
Since lover and Beloved at every moment are in contact,
how strange, that the lover is neither without
nor in possession of the Loved One.
To attain and yet be deprived, to be happy and yet weep,
how very strange!
From the angle of its secret content, a person could never grasp the
full meaning of this poem, even if he flapped his wings in the sky for
three thousand years. Who can understand the true nature of how it is
to be in Allåh’s nearness? Nevertheless, on His servant who makes a
serious effort, Allåh confers a knowledge by which he knows that the
Lord of Truth is with him, unless he fails to comprehend because of
heedlessness. Such a nearness is granted to Allåh’s people, that they are
left with no doubt concerning Allåh’s existence, and its being as He has
explained it. As a matter of fact, none of them has any doubt about his
own existence. Even if he dressed in strange clothes and shut his eyes,
he could not step outside of his own being, nor could he forget it.
—When remembrance [dhikr] is stripped bare of letters and sounds in
Arabic, Persian and so on, and is delivered from all fixed directions,
only then does the seeker reach the station of the spiritual tree, and
become capable of eating the fruit from that tree. Remembrance is a
seed, from which the tree of intimate knowledge [ma‹rifa] emerges. Just
as the tree must sprout from the seed, so must unification result from the
affirmation of Oneness [Taw¥ºd], stripped absolutely bare of letters,
sounds, forms, colours, quality, quantity and direction.

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Some accounts of the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº’s

charismatic exploits:
According to the venerable Mawlånå ‹Alå› ad-Dºn, one of the vener-
able Mawlånå Sa‹d ad-Dºn Kåshgharº’s notable companions:
“I was sick. The venerable Mawlånå Sa‹d ad-Dºn came to visit me,
and he sat in a corner. For a while, he remained immersed in vigilant
awareness. Above his head there was an orifice like a chimney flue.
While he was in deep in contemplation, a pinch of dust from the hole
was scattered on his head. He raised his head and looked at the place
from which the dust had come. This happened three times. It was
clearly the work of a mouse in the hole. On the third occasion, he raised
his head again, looked at the hole and muttered: ‘Hey, you ill-
mannered little mouse!’ He then went outside. I sat on my bed,
embarrassed by this situation. I suddenly noticed a cat in the hole,
staring at the mouse. As soon as the mouse started scattering the dust
again, the cat pounced on it, clawed it and carried it off. On that same
day, I reckoned, the cat took eighteen mice from that hole, and killed
them one by one.”
According to Mawlånå Pºr ‹Alº:
“I used to own a shop, where I dealt in the kaftan trade. One day, a
tax collector came to my shop. After spending a long time examining
the books of account, he asked me to pay a sum that was quite beyond
my means. I told him so, but he did not listen, and he began to curse
and swear. While I was in this situation, along came the venerable
Mawlånå, who noticed that the official was cursing and stubbornly
refusing to hear me. Placing his hand on the tax collector’s shoulder,
he said: ‘Hey, brother, hold your cursing tongue!’ As soon as the
venerable Mawlånå laid his hand on the tax collector’s shoulder, the
man rolled over on the ground. He started writhing about in the middle
of the market. The venerable Mawlånå sat down in front of the shop,
and gazed at the man with compassion. As soon as the tax collector had
recovered his composure, he went on his way.”
According to the same source:
“My wife was four months pregnant. She wished to abort her child
in secret, so she took some measures to bring on a miscarriage. When
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the child did not turn in the womb and head downwards, my wife started
writhing with frightful labour pains, and she was spread out on the
mattress of death. The neighbours wondered whether she had gone
already, or was on her way. When I saw this state of affairs, I was shaken
with distress, so I ran to the venerable Mawlånå. A group of distin-
guished people had gathered in his presence. Without wasting a single
second, I conveyed the situation to the venerable Mawlånå, and then
stayed crouching in a corner. As soon as the venerable Mawlånå
directed his attention towards me, he stood up and started to walk.
Those distinguished persons followed along behind him. He summoned
me to his side, and said: ‘Go and tell that wrongdoing wife of yours:
“You also committed this deed on such-and-such a date! We pardoned
you that time, and we pardon you now! If you ever do it again, there will
be no salvation for you.”’
“After these words, my inner feeling was relieved. I dashed straight
home. My wife had recovered; her illness had passed. When I repeated
those words to her, she wept and said: ‘How true! I also committed this
deed on that date, and I was saved from death. I feel a sense of shame
before the venerable Mawlånå’s greatness. I also promise never to do
such a thing again!’”
According to Mawlånå ‹Alå› ad-Dºn:
“At the outset, the venerable Mawlånå taught me the remembrance
of the heart, and he said: ‘Here in my presence, preoccupy yourself in
secret with the remembrance of the heart!’ When I started to perform
the remembrance of the heart, he said: ‘During the remembrance, you
are setting your heart in motion. That you must not do! You must
simply charge your heart with the meaning of the remembrance. The
heart will then be affected by that meaning, and it will start moving of
its own accord. After that, do what it wishes!’ Until the day when the
venerable Mawlånå told me about the movement of my heart, I had not
believed that a man who could read people’s hearts could ever be found
in this world. When I suddenly lapsed into astonishment and aban-
doned the remembrance, he said: ‘By Allåh, I have a disciple in Balkh,
a grocer. He is busily at work over there, with his two feet in the mess
of the shop, while from here, from the distance of so many miles, I know
his heart better than he knows it himself.’ After this meaning and
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reality had shone forth like the light of day, my confidence in the
venerable Mawlånå became so great that I never once left the hem of
his gown.”
The venerable Mawlånå Jåmº’s younger brother, Mawlånå Mu¥ammad,
gives this report:
“I used to work on alchemy and the search for elixirs. After many
experiments, I did achieve some promising results, but I was never able
to obtain a fully effective elixir. Afraid of trangressing certain limits of
secrecy, I fell into a miserable state. Once, while wandering in the
market in this misery, and getting lost in the crowds, I felt a hand on my
shoulder. Someone had laid his hand on my shoulder. I turned and saw
the venerable Mawlånå Sa‹d ad-Dºn. I showed him great respect and
told him that I needed his support. He said: ‘Come, O person bent on
finding the elixir! Let me teach you what the elixir really is. Enter the
treasury of renunciation, abandon such ideas, and experience content-
ment! There can be no alchemy as rich and effective as contentment!’
After that, I lost all interest in chemistry and alchemy. Everything went
back inside.”
According to Mawlånå ‹Alå› ad-Dºn:
“At the beginning of my spiritual career, while I was active in the
venerable Mawlånå’s service, he commanded me to refrain from the
pursuit of formal and general knowledge. I had been studying subjects
like Arabic, logic and oratory. I abandoned them all. There was only
one thing I could not bring myself to give up, and that was a book by a
Khwåja on the science of Prophetic tradition [¥adºth]. I assumed that
reading the Prophetic tradition was no obstacle to spiritual progress, so
I decided to complete my study of the text. I left my house to go and hear
the Khwåja lecturing on the book. It seemed like a good idea, yet I
suddenly felt as if my legs were fettered with an iron shackle. I could not
take a single step forward. I made a thousand efforts to take to the road,
and my turban fell off my head. There was a bridge on my road. No
sooner had I crossed it than my shirt flew off. I was feeling desperate,
so I turned back. Would all the things that were flying off me never
return to where they belonged? The shackle on my legs became
unfastened, so I ran straight to the venerable Mawlånå. I found him in
the congregational mosque. He had withdrawn into a corner and was
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immersed in vigilant contemplation. He smiled when he saw me. As

I then understood completely, this power of dispensation had been
exercised by him, in order to make me comply with his instructions.”
All the following reports are also from Mawlånå ‹Alå› ad-Dºn:
“One day, ‹Alå› ad-Dºn experiences the terrible agony and depres-
sion called qabæ [constriction] in the terminology of »«fism. The
remedy for this resides in the great saint to whom he has submitted his
spirit. He goes straight to his house, describes his condition, and begs
to be restored to happiness. With his right hand, the spiritual guide
takes the disciple by the collar, squeezes him and presses his index finger
on the nape of his neck. An astounding manifestation! A whiff of
spring weather in ‹Alå› ad-Dºn’s heart! His distress flies away, to be
replaced by an indescribable enthusiasm, a tremendous feeling of joy.
Note what he says: ‘For the length of four months, my heart opened like
the rose and found delight. This condition also became apparent in my
outer being. I simply could not keep myself from smiling.’”
“One night, together with some of his friends, Mawlånå ‹Alå› ad-Dºn
is doing something of which the Naqshºs disapprove. He is attending
the concert of dance and music. The next morning, in the presence of
the venerable Mawlånå [Sa‹d ad-Dºn Kåshgharº], a large circle is formed
by the great men of the city. As soon as the venerable Mawlånå casts
a glance at him, ‹Alå› ad-Dºn faints so heavily that it seems he will not
recover consciousness. It is as if an immovable burden has been loaded
on his shoulders, and as if his nose has been screwed into the floor. Huge
drops of sweat are streaming from his brow. ‘I think I am going to burst,’
says Mawlånå ‹Alå› ad-Dºn, ‘I think I am going to die!’ Just then,
Mawlånå Shihåb ad-Dºn, who is present at the meeting, grasps the
situation and, in an appeal for mercy, begs the venerable Mawlånå [Sa‹d
ad-Dºn] to pardon Mawlånå ‹Alå› ad-Dºn. Speaking of the venerable
Mawlånå Alå› ad-Dºn, he [Mawlånå Sa‹d ad-Dºn] says to Mawlånå
Shihåb ad-Dºn:
“‘He is a dealer in tripe, who fishes that filthy stuff from the boiling
waters, then cleans and cooks it, so that people eat it with pleasure and
appetite. In cleaning dirty souls, do I not resemble a dealer in tripe?’
“After speaking these words, Mawlånå Sa‹d ad-Dºn brings the palm
of his right hand together with the palm of his left hand, and the burden
weighing on Mawlånå Alå› ad-Dºn is lifted in an instant.”
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“A distinguished individual attempts a difficult assessment of the real

meanings of the affirmation of Oneness [Taw¥ºd]. After failing to solve
two problems by any means, he wanders through the lands, seeking a
guide with the understanding needed to solve these problems. He
opens his mind to the venerable Mawlånå [Sa‹d ad-Dºn], and receives
this response: ‘Come to us here tomorrow, and let us try to solve your
problems. Perhaps there will be no further need for you to travel.’ The
next morning, he is in the presence of Mawlånå. No sooner does
Mawlånå’s gaze touch his face, than he loses consciousness and falls to
the ground. Then, when he recovers, he declares by reciting this poetic
verse that he has been relieved of his difficulty:
Your beauty contains the answer to every question.
Your beauty resolves all doubts without a spoken word.”

The death of the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº occurred
in the year A.H. 860/1456 C.E, on Wednesday, the 7th of Jumådå’l-
åkhira.
Khwåja Kilån
The venerable Mawlånå Sa‹d ad-Dºn had two sons, one of them being
Khwåja Mu¥ammad Akbar, widely known by the name Khwåja Kilån.
He was one of the foremost associates of the venerable Khwåja
‹Ubaidu’llåh. He went twice from Heråt to Transoxiana, for the
purpose of visiting the venerable Khwåja.
“At the time when I, poor creature that I am, acquired the honour of
kissing the doorstep of the venerable Khwåja ‹Ubaidu’llåh, I enjoyed
the good fortune of meeting Khwåja Kilån along the road. This was
Khwåja Kilån’s second visit to the venerable ‹Ubaidu’llåh. He asked
me: ‘Where are you going, and with what idea and purpose?’ I explained
my purpose briefly, and he said: ‘Do not part from me. Let us travel
together as friends.’ I was pleased to agree. He packed my things among
his own, and withheld none of his attention along the road, as he
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treated this poor creature with every form of kindness and companion-
ship. When we reached our destination, the venerable Khwåja
‹Ubaidu’llåh received Khwåja Kilån with great respect, and related
memories of his close connection with his father, the venerable
Mawlånå Sa‹d ad-Dºn.
“Later on, in private, he taught him the practice of remembrance by
means of ‘breathing and confirming,’ and he issued the instruction:
‘Whenever someone consults you in the region of Heråt, tell him to
practice this remembrance! At the time when your respected father,
the venerable Mawlånå Sa‹d ad-Dºn, came to Heråt, his spiritual
development was not yet complete. In Heråt, however, the seekers
realized that they needed to show him a form of remembrance, so they
taught him this method. By persisting in this very same practice, he
attained to perfection. This same method is also necessary for you.’”
“After a while, the venerable Khwåja ‹Ubaidu’llåh granted Khwåja
Kilån permission to go to Khuråsån. He also instructed me to go along,
so that I could see my mother and father. We came to Bukhårå together,
and there we parted company. A month or two later, he honoured
Khuråsån with his presence, and then, for a period of fifteen years, he
never left this poor creature deprived of gracious favour. He treated me
as a son, a son-in-law, and a servant. The venerable Mawlånå ‹Abd
ar-Ra¥mån Jåmº had this to say about him: ‘His dust is far superior to
the blood of others.’”
Khwåja Khurd
Khwåja Khurd was the second son of the venerable Mawlånå Sa‹d
ad-Dºn. His personal name was Mu¥ammad Aƒghar. He was excep-
tionally distinguished in esoteric knowledge and moral character. The
two brothers were both among those who have memorized the Word of
Allåh, and among those who penetrate the subtleties of Qur›ånic
exegesis [tafsºr] and the secrets of interpretation [ta›wºl].
His death occurred in A.H. 906/1500 C.E., in a place remote from his
home town. They carried his blessed body to Heråt, and buried him in
a spot behind his father’s grave.
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Mawlånå ‹Abd ar-Ra¥mån Jåmº
M awlånå ‹Abd ar-Ra¥mån Jåmº bore the honorific surname ‹Imåd

ad-Dºn [Pillar of the Religion], and he became widely known as
N«r ad-Dºn [Light of the Religion]. He came into this world in the
small town of Jåm, in A.H. 817/1414 C.E. He traced his line of descent
from the great Islåmic legal expert, the venerable Imåm Mu¥ammad
ash-Shaibåni, who was closely related to the Supreme Imåm, the
venerable Ab« ªanºfa.
He came to Heråt at a very young age, and there he began his studies
at the Niœåmiyya college. Even before reaching the age of puberty, he
used to impress his teachers and his friends with his brilliant intelli-
gence. He had such a grasp and comprehension of the subjects taught,
that he often checkmated his teachers, causing one of them to say of
him: “Since the city of Samarqand was founded, it has never seen
anyone as intelligent and talented as this young man called Jåmº!” In
Samarqand, he studied the science of astronomy, and displayed extraor-
dinary talents that made the scholars bite their fingers. One day, he
gave such answers to an expert in astronomy, who came to the city, that
the expert, who had devoted his whole life to this science, was utterly
dumbfounded in the face of knowledge coming from a source unknown
to him. The astronomer consoled himself with this explanation: “In
this universe, I now understand, a holy spirit seems to be presiding over
everything.”
Some explain the situation thus: “The knowledge manifest in
Mawlånå Jåmº comes from the bounty of the path of the Masters of
Wisdom, the great Naqshº saints, which adds knowledge to knowledge,
intelligence to the intellect.” In truth, the knowledge peculiar to the
venerable Mawlånå Jåmº is not something described by the term kisbº,
meaning acquired by work and effort. It is a spiritual bounty described
as wahbº [conferred as a gift].
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According to the venerable Mawlånå Jåmº:

“I never took lessons from anyone whom I saw as having me under his
control, as having subjected me to his domination and decree. With my
own understanding, I always surpassed my professors. No one can claim
to have taught anything that was beyond me. I am really my father’s
pupil, not anyone else’s.”

One day, a few of his friends took Mawlånå Jåmº along with them on
some errand to the office of one of Mºrzå Shåhrukh’s ministers. He was
reluctant to go, so they had to drag him all the way. When he saw that
they were being made to wait at the door, he experienced the spiritual
state of annihilation. When they were confronted by the minister, only
to be turned away, he said to his friends: “My togetherness with you has
lasted up to this point, but here it comes to an end. After this, you will
not be able to see me beside you on such visits!” From that time on, no
one ever saw the venerable Mawlånå Jåmº at the door of any figure of
worldly importance. Unlike his fellow students, who used to follow
behind the rump of their teacher’s horse, he preferred to maintain his
dignity and self-respect.

Near the time of his »«fº initiation, Mawlånå Jåmº became infatuated
with a beautiful girl. This infatuation resembled a dark passion. In the
effort to rid himself of this obsession, he eventually left Heråt and
moved to Samarqand, where he buried himself in books about the path
of spiritual perfection. In spite of this, however, the obsession in his
heart took hold completely, and it could not be unfastened and erased
by any means.
One night, the venerable Mawlånå Sa›d ad-Dºn Kåshgharº appeared
to him in a dream, in which he said to him: “Come, find a loved one
you can never leave.” This dream shook the venerable Mawlånå Jåmº
like a tornado. He decided to return to Khuråsån, and he went straight
back to Heråt. He entered Mawlåna’s presence and submitted himself
to him. In a very short time, he attained to such degrees that observers
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said, expressing their amazement: “See how the path of the Masters of
Wisdom has seized this young man, and how quickly it has caused him
to reach the heights!”

The venerable Mawlånå Sa›d ad-Dºn Kåshgharº used to converse
with his companions in the courtyard of the congregational mosque of
Heråt, before and after the ritual prayers. Whenever Mawlånå Jåmº
passed in front of him, he would look at him and say: “In this young
man, I detect an aptitude that has not been seen before. I am
enamoured of him. Since I do not know how to catch him, what must
I do?” The venerable Mawlånå Jåmº did not enter his presence
immediately. On the day when he finally did so, Mawlånå Sa›d ad-Dºn
said: “A falcon has now been caught in our net!”
By forsaking the path of exoteric knowledge, sacrificing everything
acquired by such an intellectual genius, and placing his head on the
threshold of spiritual perfection, Mawlånå Jåmº was paving the way for
horrible rumours. One gossip muttered to another: “Along came a
scholar, a man of knowledge without equal in the land of Khuråsån for
five hundred years, but Mawlånå Sa›d ad-Dºn Kåshgharº diverted him
from his path, with a single glance, and transferred him to his own
path!”—“In the sphere of religion, I could not believe that there could
ever be a method of perfection superior to the formal sciences; not until
Mawlånå Jåmº…. After his conversion to »«fism, I came to believe.”

At the command of Mawlånå Sa›d ad-Dºn Kåshgharº, Mawlånå Jåmº
embarked on a programme of rigorous spiritual exercises, involving the
struggle with the lower self. He became completely reclusive, avoiding
all contact with people and abstaining from public appearance. After
going through his forty-day period of trial, and only then, he was able
to relate to other people again. By this time, however, the situation had
altered. It was as if he had forgotten the language of ordinary conver-
sation. It almost seemed that there was no longer such a thing as
common understanding. He was flying in a world of abstract phenomena,
where concrete language was inadequate, to the point of expressing
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nothing but a dreadful absent-mindedness. He could only speak to

people in the context of two different personalities, one of them
peculiar to himself, and the other assigned to people and forced
upon himself.
After a while, he experienced a condition in which he seemed likely
to lose his conscious awareness. Without knowing what he was doing,
he set out in the direction of the Ka‹ba, and broke his journey at an inn.
It was there that a sun dropped into his inner being, and his conscious-
ness was illuminated. He promptly turned back, to be embraced by the
spiritual guidance of the venerable Mawlånå Sa›d ad-Dºn Kåshgharº.
Through the teachings he received from his spiritual guide, Mawlånå
Jåmº understood that these states are all the result of »«fº practice linked
to the path of the Masters of Wisdom. Never again did he leave the hem
of the gown of the saint to whom he had pledged allegiance.

Mawlånå Jåmº tells us in his own words:
“When I first embarked on this path, I saw visions of light. Obedient
to the instruction of my spiritual guide, Mawlånå Sa›d ad-Dºn, I paid no
attention to that light. I ignored it until it ceased to shine. It is
necessary to know that visions, illuminations and marvels are not
reliable. For the dervish, the greatest marvel is to experience ecstasy in
the company of his Shaikh, and to be delivered from himself.”
According to Mawlånå ‹Abd al-Ghaf«r:
“I asked Mawlånå Jåmº: ‘The mystic realms are disclosed to some
members of this »«fº community, while those realms are kept hidden
from others. What is the wisdom inherent in this?’ He replied: ‘There
are two ways of pursuing the spiritual quest. One is the method of
traditional training, which leads the seeker back to his source by
retracing the path that brought him down into this world. The other
is the special method known as the path of the Masters of Wisdom, on
which the orientation of the spiritual traveller is not toward the effect,
but toward the Cause, and is linked solely to the Essence.’
“By temperamental disposition, Mawlånå Jåmº was inclined to view
things from the standpoint of wa¥da fi’l-kathra [unity in multiplicity],
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rather than that of ijmål [summary, epitome]. His outlook is called ‘the
detailed [tafƒºlº] point of view.’ He used to say: ‘If I confine myself to the
stage of summary, I am overwhelmed. Our spiritual guide, the venerable
Mawlånå Sa›d ad-Dºn, seldom went beyond summary [ijmål] to detailed
exposition [tafƒºl]. For this reason also, he frequently experienced
istighråq [total immersion in spiritual rapture]. I have been so impressed
by the secret of Unity [Wa¥da] and the meaning of the affirmation of
Oneness [Taw¥ºd], that I am quite incapable of discarding that domi-
nant impression. In this respect, I have absolutely no personal volition.
Nothing can overtake this concept within me, and, in my spirit, this
idea stands at the head of all thoughts and feelings.”

The venerable Khwåja Mu¥ammad Pårså was the first great Shaikh
and spiritual guide encountered by the venerable Mawlånå Jåmº. In the
Nafa¥åt, one of his greatest works on »«fism, Mawlånå Jåmº has this to
say about Shaikh Mu¥ammad Pårså:
“In the year A.H. 822/1419 C.E., while the venerable Khwåja
Mu¥ammad Pårså was passing through Damascus on the Pilgrim
journey, my father went out to meet him, together with a caravan of his
companions. At that time, I had not yet completed my fifth year of age.
My father took me along with him, on the shoulder of one of his friends.
They introduced me to the venerable Khwåja, who treated me with
kind attention and tender care. He presented me with a flower. Sixty
years have passed between that day and this, but my heart still contains
the joy of his radiant face, and the thrill of his blessed form. In my
attachment and love for the dynasty of the Masters of Wisdom, I hope
that I have the means to assure my acceptance in their circles, and that
I shall be resurrected in their company.”

Mawlånå Fakhr ad-Dºn L«ristånº was another of the great saints he
came to know in his childhood. In his Nafa¥åt, Mawlånå describes this
meeting as follows:
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“Fakhr ad-Dºn L«ristånº sometimes stayed in a mansion belonging to

our family. He used to sit me on his lap. In order to test my intelligence
and my knowledge, he would use his finger to spell such names as ‹Alº
and ‹Umar in the air, watching my face to see if I could read. I read all
the names, though they consisted of nothing but the movement of a
finger, and he found this quite amazing. I was just a little child, not yet
at the age of reading, but my father had made me accustomed to reading
early on. The beauty and grace of the venerable Fakhr ad-Dºn L«ristånº
had also fascinated me. From that day to this, loving affection for the
superior guides of the path of the Masters of Wisdom has been
established within me. May Allåh revive me with their loving affec-
tion. May I die with their loving affection, and may I be included among
their friends [in the Hereafter].”

Khwåja Burhån ad-Dºn Ab« Naƒr Pårså was another of those he came
to know. At the venerable Ab« Naƒr Pårså’s meeting one day, the
following comparison was made between two famous works of the
venerable Mu¥yi’d-Dºn ‹Arabº:
“The Fuƒ«ƒ represents the spirit, while the Fut«¥åt represents the
heart. If someone possesses advanced knowledge and understanding of
the Fuƒ«ƒ, he will have drawn close to the spirituality of Allåh’s
Messenger (Allåh bless him and give him peace), and will have
increased his devotion to Him.”

Yet another acquaintance of his was Shaikh Bahå› ad-Dºn ‹Umar.
This Shaikh was generally in the state of total immersion in spiritual
rapture [istighråq], and he would frequently look up at the sky. It was
assumed that he was seeing, watching out for, or at least thinking about
the angels.
According to Mawlånå Jåmº:
“One day, a group of us went to visit the Shaikh. It was his custom
to ask visitors for news of the city. In accordance with his custom, he
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asked each person in turn, and everyone gave his answer in turn. When
it came to my turn, however, the pattern changed. Whereas everyone
else replied: ‘That is going on in the city, and then there is this,’ I said
that I had no news of the city at all. To the question: ‘What did you
see along the road?’ I replied: ‘I saw nothing at all!’ He responded to
this by saying: ‘Yes indeed, this is how to be when approaching the
dervish: being without news of the city, and noticing nothing at all
along the road.’”

Then there was Khwåja Shams ad-Dºn Mu¥ammad, famous for his
wise sermons. At an early stage, the venerable Mawlånå Sa‹d ad-Dºn
Kåshgharº was one of many great saints who used to attend these
sermons. He used to listen to him with careful attention, and he would
extol his understanding. When the venerable Mawlånå Jåmº appeared
in the same circle, Khwåja Shams ad-Dºn Mu¥ammad said: “Today, a
sun has set my meeting ablaze!” Indeed, on that same day, more exalted
meanings and realities were brought forth from his sermon.
This Shaikh is said to have been extraordinarily attached to the
venerable Mu¥yi’d-Dºn ‹Arabº, and to have shared his understanding
of the affirmation of Oneness [Taw¥ºd]. When lecturing on the subject
from the pulpit, he unravelled the most intricate concepts, requiring
the highest degree of understanding on the listener’s part, and no one
showed the slightest objection. In the course of the sermon, he would
sometimes experience a profound rapture, and would even let out a
scream. This spiritual state would also be communicated to the
audience, and the wave of ecstasy would encircle everyone. According
to some, of the qualities inherent in their lower selves, they noticed that
what was exposed was mostly in animal form.
As the venerable Mawlånå Jåmº also records in his Nafa¥åt, he was
performing the ritual prayer one day, together with Khwåja Shams ad-Dºn
Mu¥ammad, when he saw the latter in such a state of rapture and
ecstatic immersion, that he seemed to be making unconscious move-
ments, sometimes holding his right hand over his left, and sometimes
the reverse, and he seemed to be completely unaware of himself.
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Mawlånå Shams ad-Dºn Mu¥ammad Asad was also among those he

came to know well. Mawlånå Jåmº has this to say about him:
“We were on the road. He turned and said: ‘For several days, I
experienced a state in which I began to see myself endowed with powers
I had never hoped for, never even imagined, and certainly never
expected.’ I realized that, during that time, he had then been at the
spiritual station of jam‹ [ecstatic communion]. If Allåh is about to
manifest Himself to someone, through His Essence, that person will see
the essences, attributes and actions of all entities turn dark—in the
light of the Essence, attributes and actions of the Divine Truth—and
he will suppose himself to be like the universal manager among all
entities. He will also imagine those entities to be his own limbs and
organs. He will consider his own essence and the Essence of the Divine
Truth to be one and the same, and he will so regard his own attributes
and the attributes of the Divine Truth, as well as his own actions and
the actions of the Divine Truth.
“This is the state of being drowned in the ocean of the affirmation of
Oneness [Taw¥ºd], becoming exhausted and wasting away. At the
foremost stage of the affirmation of Oneness, to see that he who is linked
to it is linked to his true self, this is the point of istihlåk [consumption;
exhaustion], and it is the most superior station. (Provided one does not
reach a decision contrary to the Sacred Law.) When the light of the
mind, which distinguishes the possible and the necessary from each
other, becomes concealed by the light of the Essence that is pre-eternal
[qadºm; azalº], it loses the power to distinguish between that which is
novel [¥ådith] and that which is pre-eternal [qadºm]. Thus, as the Divine
Truth becomes apparent, falsehood becomes invisible to the eye. In the
language of »«fism, this state is referred to as the spiritual station of jam‹
[ecstatic communion].”

As for the venerable ‹Ubaidu’llåh ¡ashkandº, Mawlånå Jåmº met
with him on four occasions. Two of these encounters were in Samarqand.
The third was in Heråt, during the reign of Mºrzå Sul£ån Ab« Sa‹ºd,
when the venerable Khwåja ‹Ubaidu’llåh had moved from Transoxiana
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to Khuråsån. The fourth was at the time when the venerable Khwåja
‹Ubaidu’llåh came to Merv, at the request of that same Sul£ån, and
Mawlånå Jåmº went there to see him.
It was in Merv that the venerable Khwåja ‹Ubaidu’llåh asked Mawlånå
Jåmº how old he was. When he replied that his age was fifty-five, the
venerable Khwåja said: ‘In that case, I am twelve years older than you.’
The venerable Mawlånå Jåmº’s writings about the venerable Khwåja
‹Ubaidu’llåh, in poetry as well as prose, are too well-known to need
discussion here. It is enough to say that these writings bear witness to
Mawlånå Jåmº’s great esteem and affection for Khwåja ‹Ubaidu’llåh.
The venerable Mawlånå Jåmº went to Samarqand on three occasions.
The first was in the time of Mºrzå Ulugh Bey, for the purpose of study.
The second was for the purpose of meeting with the venerable Khwåja
‹Ubaidu’llåh, and the third was for the same purpose. Mawlånå Jåmº
and the venerable Khwåja ‹Ubaidu’llåh spent most of their time
together in silent communion, almost without a spoken word. The
venerable Khwåja ‹Ubaidu’llåh did say something now and then.
One day, Mawlånå Jåmº mentioned that he had some problems with
the Greatest Shaikh [Ibn al-‹Arabº]’s Fut«¥åt, which he had been
unable to resolve. The venerable Khwåja ‹Ubaidu’llåh sent for a copy
of the book, then Mawlånå Jåmº pointed out the most difficult passages
and read them aloud. The venerable Khwåja said: “Leave the book
alone for a moment, while I make some preliminary remarks.” He then
proceeded to give a detailed introduction to the work, saying many
unusual and surprising things. After a moment of silence, he said: “Now
open the book again, and read once more!” When the book was opened
this time, the meaning proved to be perfectly obvious in the light of his
previous clarification. That was in the year A.H. 874/1469 C.E.
According to Mawlånå Jåmº:
“When the venerable Khwåja ‹Ubaidu’llåh spoke of the path of
Divine knowledge, acquired by direct experience, he expressed himself
in such a subtle, witty and charming manner, that his listener would
declare with admiration that these words had never been heard from
anyone else. Furthermore, the venerable Khwåja was highly skilled in
reforming hearts amd cleansing them of random notions [khawå£ir].”
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“For those who see Mawlånå Jåmº in Khuråsån, there is no need to
take the trouble of coming here to see us. So long as the ocean of light
is making waves in Khuråsån, why should people come to Transoxiana,
just to light a little fire? Take note of the famous saying of the venerable
‹Abd al-Khåliq Ghujdawånº: ‘Close the door of Shaikhhood and open
the door of friendship. Close the door of solitude, and open the door
of fellowship!’”

Mawlånå Jåmº would never teach anyone the practice of remem-
brance [dhikr]. Even though he was authorized by the venerable
Mawlånå Sa‹d ad-Dºn Kåshgharº, and despite his competence in the
realms of spirituality, he refrained from giving formal instruction in the
proprieties of the Spiritual Path. If a genuine seeker came along, he
would be content with giving him a fair idea of what that path entailed.
This was due to the subtle refinement and grace of his natural disposi-
tion. He used to say: “The burden of Shaikhhood is more than I can
bear!” Towards the end, however, he began to wish for seekers. At that
time he would say: “The genuine seeker is very hard to find. Each
person is the seeker of his own pleasure and amusement.”

Mawlånå Jåmº set out on the Pilgrim journey in A.H. 877/1472 C.E.
When he reached Baghdåd, he became involved in a dispute with
members of the Råfiæº sect, who milled around him there. Due to the
wisdom and charismatic grace he displayed on that occasion, he quickly
became a legendary figure. The people of the city were so pleased with
Mawlånå Jåmº’s rout of the Råfiæºs, that they mounted their leader on
a donkey, back to front, and made him and his followers parade through
the streets of Baghdåd.
After a four-month stay in Baghdåd, Mawlånå Jåmº moved on to the
ªijåz. On his way to the Pilgrimage and on his way home, he visited
the blessed sites and composed a great many lyric poems, odes and
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eulogies. At every point along the road, he was received with honour
by the local rulers, the chieftains, the men of religion and the ordinary
people.

Some of Mawlånå Jåmº’s sayings:
—True nobility is not a matter of being descended from ancestors of
high rank. Genuine nobility is a precious quality inherent in a person’s
character, a sign of beauty and superior merit.
—While seeking to count the faults of other people, the bad man
expresses his own faults.
—One must treat the destitute and the beggars with kindness and
compassion. One must not withhold the morsel from anyone, from
neither the good nor the bad. In situations like this, one must not
consider who the beggar may be, but look to his Creator. One must not
withhold benevolence from people like Junaid and Shiblº, assuming
that someone of high degree and lofty aspiration would never extend a
begging hand. How can one know that someone clad in rags and
tatters is not endowed with charismatic grace? The saintly friends of
Allåh may dress themselves in this fashion, in order to conceal their
spiritual state.
—Composure and well-being are not a matter of wrapping one’s feet
in a dustcloth and sitting in a corner. Well-being means being saved
from one’s own self. You must first be saved, then you may sit in a quiet
nook, if you wish, or mingle with other people, if that is what you prefer!
—The superior spirit is one that is always in a state of sorrow and
contrition. The odour of neglect is emitted by someone who has not
experienced sorrow and contrition, while the perfume of composure
emanates from a person who is sad and contrite. Sorrow and contrition
are the emblems of those attached to this path.
—Essential affection means loving someone, but without knowing
why. This kind of affection is very common among ordinary people.
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Such affection for Allåh is called essential love. This is the most exalted
kind of affection. Essential affection means loving with gentle kind-
ness, and not weakening love by making a nuisance of oneself.
Concerning a man who was criticized behind his back, because he
lapsed too often into audible remembrance [dhikr jahrº], Mawlånå Jåmº
said:
—On the Day of Resurrection, the audible remembrance he has
performed will be enough to save him! Such a light streams out from
his audible remembrance, that it will illuminate the entire plain of the
Resurrection. Audible remembrance has a special property, which does
not exist in silent remembrance. The mind is affected by the concepts,
insights and ideas that it conveys, while the ear is also affected by
hearing it, and this process is extended to every part of the body.
To those who took note of Allåh’s saying: “I am at the session of those
who practise remembrance”, and asked him: “Knowing this, can a
human being still be capable of remembrance?” he replied:
—While the human being is committing all kinds of sins and
senseless acts, no thought is given to the fact that Allåh is Present and
Watchful in every place, so is any thought given to His attendance at
the session of remembrance? Allåh is the Encompasser of all things,
both outwardly and inwardly.
When asked why he seldom adhered to the technical terms and topics
of »«fism, he responded by saying:
—That would be all very well, if we merely wished to deceive one
another, turning a subject of real importance into a verbal plaything.
The real meaning of »«fism is not expressed in speech. Nevertheless,
in order to understand each other’s method, two masters of the heart
must join in conversation.
—The sacred words of the saints are gathered from the light of the
Mu¥ammadan Reality. The speech of the saints deserves to be treated
with the same respect as the Qur›ån and the Prophetic tradition
[¥adºth]. If someone seeks good fortune for himself, he must accord due
reverence to the speech of the saints.
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—Today, I received an insight that I had not seen anywhere before:

The manifestation of Reality [ªaqºqa] is the form seen in the mirror, not
the mirror itself. This quality does not exist in the mirror.
In his book, one of the great saints interprets Bismi’llåh [In the Name of
Allåh] to mean Bismi’l-insåni ’l-kåmil [In the name of the perfect human
being]. This interpretation met with extreme disapproval from the
religious scholars of the time, so they went and asked the venerable
Mawlånå Jåmº about it. He said:
—That is the interpretation of the term ism [name]. It is not the
interpretation of the word Allåh.
Certain individuals could not stomach what they heard when the
venerable Khwåja Shams ad-Dºn Mu¥ammad said in his sermon: “In
the grave, the right side of everyone, believer and unbeliever alike,
moves over to his left side, and his left side to his right.” They took this
as an insult to the believers, so they asked the venerable Mawlånå Jåmº
to explain the real fact of the matter. He said:
—The masters of »«fism refer to the barzakh [isthmus] as the grave.
The barzakh is the interval between the physical world and the spiritual
realm. He means to say that they turn the physical towards the spiritual,
and the spiritual towards the physical. Turning the spiritual towards
the physical amounts to giving the spirit a form from the world of
phenomena. As for the physical substances, they turn towards the
spiritual by way of the meanings assigned to their own forms in the
Other World.
—Even if a person has collected all the knowledge of the ancients and
the moderns in himself, it will be useless to him at his final moment. All
that he needs is for the state of peaceful composure to settle within him,
along with the sense of knowing Allåh.
—If anyone experiences the slightest fear and tribulation in his spirit,
with regard to the path of the Masters of Wisdom, that person has
attained to protective fellowship. In cases like this, I have seen very few
individuals denied access to the Order [¡arºqa]. Novices in this Order
are equal to those who have reached the final destination of the other
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Orders. Of those accepted into this Order, few have been seen to be
abandoned, however great their addiction to the lower self and its
passionate desire. In dealing with such an offender, they pull him out
of the circle and drag him into the central arena.
—In order to become intoxicated, some people drink alcoholic liquor
and smoke hashish. If someone drinks alcoholic liquor, he leaves the
sphere of Islåm and becomes a predatory beast, a menace to ordinary
folk. As for those who smoke hashish or opium, they turn into donkeys
or oxen, creatures that know nothing except how to bolt down lumps
of food. They regard these states as ecstatic pleasure and peaceful
composure. For someone to be capable of monitoring his own spiritual
state, what happiness can be more blissful than sobriety?
—Senility is the final consequence of youth. The eventual outcome
depends on the beginning. If an old man has spent his youth well, that
is clear from the condition of his skin.
A conceited fellow came into the venerable Mawlånå Jåmº’s presence
one day. He was given to speaking pretentiously about abstinence
[zuhd] and piety [taqwå]. As soon as he had been seated at the meal, he
turned to one of the servants and said: “There is no salt on the table.
Bring some at once, so I can use it to start the meal!” This crude
advertisement for asceticism hardly disturbed the venerable Mawlånå,
who smiled as he said jokingly: “There is salt in the bread.” The meal
commenced. The rude man was not yet satisfied, however. He
admonished someone who was breaking bread with one hand, saying :
“It is reprehensible to break bread with one hand!” This was too much
for the venerable Mawlånå, who said: “During the meal, it is even more
reprehensible to watch the hands and mouths of those at the table!”
The man soon found an opportunity to make another protest, saying:
“Talking at the meal is customary practice [sunna]!” This brought the
response:
—If a lot of talk is merely idle chatter, it is reprehensible!
Someone asked the venerable Mawlånå Jåmº to teach him how to
devote the rest of his life to the cause of Allåh. Mawlånå replied:
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—When the same request was made to the venerable Mawlånå Sa‹d
ad-Dºn Kåshgharº, he laid his blessed hand on his bosom, pointing to his
heart, and said: “Attend to this, for this is what work is all about!”
There is nothing else worth saying.
If you wish to see the face of the Beloved,
Turn to your heart and make it the mirror!

The following account is related by a religious scholar, who accompanied
the venerable Mawlånå Jåmº on his Pilgrim journey:
“I had fallen ill in Baghdåd. My sickness had become severe. The
venerable Mawlånå Jåmº did not ask about me or seek me out, and that
made me very sad. One day, a friend came in haste to tell me that the
venerable Mawlånå was coming to see me, and that he was on the way.
This news made me very happy, so I was greatly relieved. I raised my
head from the pillow and sat up on the bed. The door was opened
and the venerable Mawlånå appeared. He sat down beside me, asked
how I was, and remarked that my illness had lasted a very long time.
I responded to him with a poem, telling how ardent lovers lie sick, yet
in hope, for a hundred years. “Are you answering with a poem?” said he,
then he devoted a moment to vigilant contemplation. I suddenly felt
myself relieved all over. I was sweating profusely. When he raised his
head from contemplation and looked at my face, he noticed the beads
of perspiration on my brow, and he gave the order: “Do not sit up on
your bed! Lie down! I hope you will be well, once you have finished
perspiring like this!” He left at that point. After spending that night
in a bout of intense perspiration, I got up full of life the next morning.”
There are very many stories about illnesses cured by the venerable
Mawlånå in this fashion. On one occasion, revealing how the great
saints take a disease upon themselves, in order to rescue an invalid,
he said:
“I heard about ‹Abd al-Ghaf«r’s disease, and I was saddened by the
news. I went to his side, intent on devoting myself to the task of
removing that illness from him. The disease left him, but transferred
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itself to me. I offered a prayer of supplication, saying: ‘I lack the

endurance to bear this burden!’ The illness then departed from me, too.”
While their winding sheets were being prepared, and even when they
were at the moment of expiring, the venerable Mawlånå Jåmº rescued
some of the sincerely devout, in the shade of Divine grace.

On the Pilgrim road to the ªijåz, a man of the desert noticed the
venerable Mawlånå’s camel, and wanted to buy it from him. He was so
adamantly insistent and persistent, that Mawlånå Jåmº found he had no
option but to accept the camel dealer’s offer. Mawlånå sold his camel,
but—who knows why?—the camel died soon afterwards, next to a
sandhill. The nomad went looking for the venerable Mawlånå. Once
he had found him, he kept saying: “You sold me a camel that was sick,
diseased! You took me in!” He cursed and swore, using the harshest
words. The venerable Mawlånå Jåmº repaid him his gold coins, and said
when he had left: “I detected a change in this man’s face. His death is
probably near at hand.” They buried the man next to the sandhill,
where he had buried Mawlånå Jåmº’s camel.

There is great significance in the manner of Fat¥º’s death. Fat¥º
was the chief of the Råfiæº sect, who insulted Mawlånå during his
dispute with the Råfiæºs, at the time of his arrival in Baghdåd while on
the Pilgrim journey. When he realized that no barley was left in his
horse’s nosebag, the rascal stuck his index finger into the sack, and the
horse snapped it off with a bite. The wound so inflicted carried Fat¥º
to his death.

In the creeks of a valley, where the waters were overflowing, the
current was dragging the corpse of a hedgehog. The venerable Mawlånå
grabbed the hedgehog and pulled it out, as it was heading for the shore.
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He sat it on his lap and stroked its prickly back. A sudden stirring, a
revival, appeared in the hedgehog, which had not shown the slightest
trace of life. He took the animal with him, and left it at the city gate.

In the course of a journey, everyone in the caravan withdrew into a
corner for the night, and lay down to sleep. From the late evening
prayer until dawn, since his eyes would not fall asleep, a young man got
up from his bed maybe ten to twenty times. From afar, in a dark corner,
he saw the venerable Mawlånå Jåmº on his knees in the state of vigilant
contemplation [muråqaba]. He was in the same position for maybe eight
to ten hours, leaving the others to go on sleeping.

A man was commanded by the venerable Mawlånå Jåmº to go to a
certain place, but he disobeyed the order. A thief crept into that man’s
house, stole everything it contained, and left the fellow stark naked.

One day, the Shaikh al-Islåm of Heråt paid a visit to Mawlånå Jåmº,
who had some religious scholars in his company at the time. After
receiving him with gracious hospitality, Mawlånå provided a musical
concert, with lyric recitals, wind instruments and songs. A few days
later, a person called Shaikh Shåh made this protest to Mawlånå:
“Is it proper for you, as the guide of the scholars and the pilot of the
mystics, to have the tambourine and the reed flute played at your
meeting?” Mawlånå Jåmº whispered a few words in the protester’s ear.
The poor man fell to the ground in a fluster. When he came to himself,
he grasped Mawlånå’s knees and sought forgiveness.

According to one of the venerable Mawlånå’s pupils:
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“I left the city one day, in order to visit the venerable Mawlånå. On
the outskirts of the city, next to a tekke [dervish lodge], I encountered
a beautiful woman. I could not restrain myself from peering once or
twice at this striking beauty. Just then a man passed by me, carrying a
bundle on his back towards the city. The tip of his bundle jabbed me
in the eye, so hard that I thought my eye had been pierced by an arrow.
I sat on the threshold of the tekke, and tried for several minutes to mend
my weeping eye. Then I got up and went to be of service to the
venerable Mawlånå. I saw him sitting in the mosque together with his
companions, so I also sat down, after withdrawing into a corner. A
moment later, he raised his blessed head, saying: ‘A dervish looked at
a beautiful woman, while performing the circumambulation [£awåf] of
the Ka‹ba. Suddenly, a hand reached out and landed a slap on the
dervish’s face. For a while, the dervish could not stop shedding tears.
Then he heard a voice saying: “A slap for every glance. If you go on
staring with your eye, we shall go on slapping you!”’ Mawlånå looked
at me and added: ‘One must beware of looking at improper places!’”

According to one of his companions:
“I went to visit the venerable Mawlånå. He was in the harem at the
time, so I sat and waited for him to emerge. Another person was waiting,
and we started a conversation. The topic shifted to the venerable
Mu¥yi’d-Dºn ‹Arabº. That visitor made a statement, claiming it to be
a judgement delivered by the venerable Mu¥yi’d-Dºn: ‘The year
consists of twelve months. As for the fast, it is an element in each of
those months, whichever month it may be. The fast is not peculiar to
the month of Ramaæån.’ I was shaken out of my wits by this statement.
I was bound to the Greatest Shaikh with complete conviction. I could
not accept his having said such a thing. I was so upset that I got up and
left, feeling unable to wait for the venerable Mawlånå. When I met
with him later, I told him what had happened. He said: ‘That statement
does not belong to the Greatest Shaikh, but to an Islåmic jurist [faqºh]
of his time. That statement has been attributed to the venerable
Mu¥yi’d-Dºn ‹Arabº by way of narration and implied criticism. It is a
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great sin to pass judgement without setting words and meanings in the
proper place.’ As we later came to learn, one of the contemporary
Egyptian jurists delivered such a fatwå [formal legal opinion], sacrificing
the true facts of religion in the process, in order to support an idea
espoused by the Sul£ån of the time, and to curry favour with the ruler.”

One of the sons of Mawlånå Jalål ad-Dºn R«mº came to Khuråsån
from the regions of Anatolia, in order to visit the venerable Mawlånå
Jåmº, who welcomed his guest with great attention and respect, and
assigned him an apartment in his mansion. One night, they stayed
awake in fellowship from the late evening prayer until the early
morning. Each of them was in a state of profound ecstatic silence.
According to someone who describes that night: “From the late
evening prayer until the early morning, time passed as if a single breath
had been inhaled and then exhaled.”
Here is one sentence from what they said that night: “This is one
special feature of the path of the Masters of Wisdom: Unless the great
saints of this path are inclined to address the spiritual state of those who
come to receive their bounty, and unless they are disposed to grant them
attention and support, nothing can be gained from this path.”

He fell ill in the year A.H. 898/1492 C.E., on Sunday the 13th of
Mu¥arram. His illness lasted six days, till his pulse began to weaken at
the time of morning prayer on the following Friday. He then passed on
to the realm of perpetuity, through the gate of eternity which was
opened before him.
In his wake, elegies and eulogies were composed, and historical facts
were recorded in writing, by the poets, the scholars and the notable
figures of that day and age.
Of the two daughters of Khwåja Kilån, the son of the venerable
Mawlånå Sa‹d ad-Dºn Kåshgharº, one was the wife of the venerable
Mawlånå Jåmº, while the other became the wife of Shaikh »afº, the
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author of this work. That is to say, the venerable Mawlånå Jåmº and
Shaikh »afº were brothers-in-law.
Of the venerable Mawlånå Jåmº’s four sons, the first, second and
fourth all died at a very young age. His third son, Khwåja Œiyå› ad-Dºn
Y«suf, was the only one to survive him.

This is how the venerable Mawlånå clarified a characteristic peculiar to
the path of the Masters of Wisdom:
One day, a spiritual pauper [faqºr] comes along, asking Mawlånå to set
him a task to perform on this path. Mawlånå teaches him the practice
of remembrance by way of negation [nafy] and affirmation [ithbåt]. He
also instructs the seeker, while doing so, to envisage his blessed face (the
principle of bonding [råbi£a] with one’s spiritual guide). The man
complies with these instructions. Meanwhile, in himself, signs peculiar
to this path start appearing. He sees himself in a radiant space, where
he feels that he is swimming in the light, and that his inner being is filled
with limitless joy and delight. When he describes this state of his to the
venerable Mawlånå, he receives the reply: “This is the spiritual state of
our path. It is such a secret that it must be kept hidden even from one’s
closest friend. Keep it up!”
The man duly continues, and his spiritual state becomes more
profound at every moment. He frequently experiences states that cause
him to lose his ordinary self. He is so happy in this condition, that he
complains to Mawlånå about the fact that external interests distract
him. At this point, he receives from the venerable Mawlånå the
instruction peculiar to the special character of the path of the Masters
of Wisdom: “There is no remedy! It is necessary for you to combine this
state with one of those external interests and occupations. You must
not part from the fellowship of the person from whom you have received
this spiritual connection [nisba], whoever he may be, and you will need
to camouflage your state with one of those external occupations! You
will be obliged to materialize in yourself, by making full use of your own
resources, the bounty you have obtained by means of reflection [in‹ikås]
from your spiritual guide. You must also conceal yourself from the
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world! You need to hide yourself behind a veil of external business. You
need to be seen among people as no different from the rest. As a matter
of fact, one of the seekers of Truth, someone just like you, having
consulted his guide and accepted his instruction to engage in some
external business, has now become a dealer in secondhand wares. You
must know that, for a member of this »«fº community, there can be no
spiritual progress without an external occupation.”
The venerable Mawlånå also said:
“Through the spiritual connection [nisba] of the Masters of Wisdom,
realization is instantaneous. The reality of this business is turning away
[i‹råæ] and turning towards [iqbål]. It is turning away from everything
else [må siwå] and turning towards Allåh. This is possible in an instant.
The natural self of the human being resembles a mirror, turned to face
the external world. It is necessary to turn it towards the Divine Truth
[ªaqq]. When the heart becomes attached to Allåh, the human being
experiences a loss of consciousness that makes him forget the outer
world. They call this the spiritual state [¥ål]. Sometimes it does not
make him forget. They call that knowledge [‹ilm]. Knowledge is
contained within the spiritual state. They have also counted it as a
branch of the spiritual state. The degree of these qualities will vary,
according to the aptitude of the individual concerned.”
More of his sayings:

—Since remembrance causes the human being to experience the
spiritual state of transcending his ordinary self, it is necessary to keep
this state on a straight line, and to keep the practice that brings it about
entirely on the right track. The Master of the Universe (Allåh bless him
and give him peace) commanded the venerable ‹Alº to keep the
spiritual path on a perfectly straight line.
— One of the beauties of our path, the path of the Masters of Wisdom,
is that it can be contacted in every place, at every time, and by everyone
in this spiritual connection [nisba]. In truth, it is possible to work on this
connection while attending, as far as necessity demands, to other types
of business. This connection is extremely pleasant. It has no definite
boundary or specific time. It may sometimes appear quite suddenly,
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while the seeker is unaware. If the seeker experiences a sense of

interruption and stagnation, he is obliged to reflect on the cause and
seek the remedy.
—Imagination and visualization contain elements that are effective
in prolonging and strengthening vigilant awareness [muråqaba]. For
instance, visualizing the desert is synonymous with liberation [i£låq].
The mountains give life to the meaning of awe and majesty. The sound
of water has the effect of prolonging vigilant awareness. In view of its
attachment to its owner, and its lack of independence, the shadow
represents detachment from one’s own strength and individuality. To
visualize savage beasts, and to imagine their predatory nature, is a means
of instilling terror and alarm. By imagining the funeral procession, one
gives strength to the idea of impermanence. As for the sound of
weeping and crying, it reminds one of the loved one who has been lost.
—One day, we went to a place with the venerable Mawlånå Sa‹d
ad-Dºn Kåshgharº. Along the way, we came across the corpse of a
donkey, with its eyes wide open. In the face of this spectacle, the
venerable Mawlånå seemed about to lose consciousness. Then, in an
instant, his spiritual link [nisba] induced a state of exuberance.
—One day, a terrible state of qabæ [constriction; depression] arose
within me. I went out into the desert, into the open air. The pine trees
were visible from afar. A thought occurred to me: These trees receive
fertility from the starting point, and with it they continue to flourish.
With this thought, the state of qabæ immediately departed from me. On
moonlit nights, it often happened that qabæ took hold of me, and then
left when I thought of the shadow.
To someone who entered his presence one day, complaining about
having to mix with other people, he said:
—One cannot drive Allåh’s creatures from this world. It is necessary
to relate to them, but in a manner that enables you to avoid being
affected by them.
While composing his famous work called the Nafa¥åt, he said:
—It sometimes happens that sheaves of pages are written, but without
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our being aware of what has been set down in writing. The pen flows
along by itself.
—According to certain great saints, the work of the heart is not
accomplished by talking. I find this judgement strange. The work of
the heart can indeed be accomplished by talking. Of course, the person
concerned must be one who knows how to make his heart function
apart from his tongue.
One day, the subject of the jinn was being discussed. The venerable
Mawlånå quoted a saying of the venerable Shaikh Mu¥yi’d-Dºn ‹Arabº:
“Is Satan the father of the jinn, or is he not? There is disagreement on
this question.” Mawlånå also said:
—The truth of the matter is that the father of the jinn is other than
Satan, although Satan does belong to the species of the jinn. The father
of the jinn is the hermaphrodite [khunthå], one of whose thighs contains
the male organ, while the other contains the female organ. The child
of the jinn is produced by rubbing his thighs together. Since the
constitution of the jinn is composed of the two light elements, fire and
air, they are invisible to the eye. The spirit is also added to them. They
are very light and extremely swift in motion, very slender and short in
height. If slightly scolded by human beings, they are immediately wiped
out. Their life span is therefore very short. Even if they do become
visible to the human being, in one of the forms existing in the world of
phenomena, they promptly flee and disappear from view. There is only
one means to prevent them from escaping, and that is to keep one’s eye
fixed upon them, without looking down or glancing to either side.
When the jinn are trapped in the cone of human eyesight, they remain
imprisoned and cannot even whisper to right and left. Their move-
ments are entirely confined to the spot where they are. Those
movements are intended to distract the human being, as they keep
trying to escape by shifting his eye away from their visible form.
We have learned through Divine knowledge that this is how they are
captured, by means of inspiration [ilhåm]. They have little knowledge
and insight, and they are extremely inept in understanding spiritual
subtleties. On the subject of intimate Divine knowledge [ma‹rifa], they
are completely unintelligent and stupid. There is no benefit in
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spending time with them, and their company is positively harmful.

Since they are created of fire and air, their principal attributes are pride
and rebelliousness. Those who frequent them are thereby infected with
arrogant conceit. Quarrelling amongst the jinn gives rise to whirl-
winds, which appear in the deserts and windless climates, adding dust
to the fog. Warfare amongst them is not rare, since their essential
attributes are boastfulness, asserting superiority over one another,
arrogance and overbearing tyranny. When they die, they move into the
barzakh [isthmus; interval] and there they stay, since they are incapable
of ascending to the realm of angelic dominion [malak«t]. On the Day
of Resurrection, those of them who deserve punishment are thrown
into the cold hell, since they are not affected by fire.
On the subject of devilish and selfish khawå£ir [random notions], he had
this to say:
—The devil [shai£ån] is twofold: concrete [ƒ«rº] and abstract [ma‹nawº].
The concrete devil is the one known as Iblºs, while the abstract devil
is the lower self [nafs]. The abstract devil does certain things that the
concrete devil cannot do. For instance, while the concrete devil
teaches good deeds to the human being, intending to make him
renounce them later, the abstract devil resorts directly to the greatest
evil, using goodness as a pretext. He acknowledges the Prophetic
tradition [¥adºth] concerning the reward due to those who observe the
fine practices [sunan] of Allåh’s Messenger, and to those who dissemi-
nate them, then he plays the trick of citing invented traditions. Satan
himself is not capable of going to this length. To give another example,
the concrete devil teaches the human being to recite the Qur›ån in a
loud voice, and envisages various pitfalls in this. As for the lower self,
which is the abstract devil, it converts this teaching into the bad
morality of a hypocrite, who makes a public show of his Qur›ånic
recitation, in his passionate desire to gain a good reputation. And so on,
and so forth….
He explained as follows the difference between worship [‹ibåda] that is
compulsory [iæ£iråriyya] and worship that is voluntary [ikhtiyåriyya].
—Just as the comprehension [idråk] that is ma‹rifa [direct insight]
necessitates compulsory and obligatory worship, the comprehension of
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that comprehension is formal knowledge [‹ilim], and it necessitates

voluntary worship. The first of these results in general mercy, and the
second in particular mercy. As for the Spiritual Path [¡arºqa], it resides
within the sphere of particular mercy. The purpose of comprehension
is simple understanding. Allåh has so created the human being that he
is perceptive of the existence of the Truth [ªaqq] by intellectual nature.
Though he does not know the subtle details, this is his instinctive
feeling. It is like the reflection of an image in the mirror. That is because
the understanding we call mudrika [comprehending] is centred on
noting the concept, first of all, and then understanding it. Existence is
a light which the eye first registers, and by which things are subse-
quently comprehended.
Since mudrika [comprehending] is by nature perceptive of the exist-
ence of the Truth [ªaqq], it is affected by the manifestations of
existence, that is to say, by the effect of the Cause. This process is
inevitable; in other words, it is compulsory. It first manifests in the
owner of faith [ºmån] in the form of bowing the head as a mark of
humility, and ends in his comprehension that, in relation to the
existence of Allåh, all existing beings are perishable. Everyone is
in the position, however, whether he wishes or not, of accepting
his external existence and its requirements and sharing the same
process. The reality of worship is the bowing of the head and the
humiliation resulting from this process. This condition thus gives rise
to obligatory worship.
This simple comprehension [idråk] is universal, and the mercy it
necessitates encompasses everyone. When it comes to voluntary
worship, that can be described as passing to a concept superior to the
external impression received, attaching one’s volition to this concept
entirely, and deliberately establishing it within oneself. At this stage,
while conforming outwardly to the commandments and prohibitions of
Allåh, there is value in adapting one’s inner being to that external
observance. This spiritual state is conducive to the high degrees, and
to progress on the spiritual journey [sul«k]. Besides, from the point of
view of mercy, it is both general and particular. It is also a perfect
response to Allåh’s command, for He has told us:
I did not create the jinn and humankind
wa må khalaqtu ’l-jinna wa ’l-insa
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except to worship Me.

illå li-ya‹bud«n. (51:56)
The two forms of worship are thus of one and the same kind. As the
great saints have said: “Voluntary worship must be in conformity with
obligatory worship!”
Someone said: “The penalty for limited sin must also be limited;
justice and wisdom require this to be so. From what standpoint of
wisdom, I wonder, is the punishment for limited unbelief [kufr] without
end?” On this subject, the venerable Imåm Ghazålº has said: “When
it comes to defining the recompense for deeds, in terms of degree and
extent, this is the business of Allåh. This is beyond the power of the
human being to understand and measure. It is proper that the punish-
ment for unbelief should be everlasting. No one but Allåh can penetrate
the secret and the reality of this matter.” Some have said: “For the
unbeliever [kåfir] to persist in unbelief, his intention must be constant.
His punishment will also be in accordance with his intention.” As for
those who do not accept the idea of eternal punishment, they say:
“Unbelief is an accidental ignorance, at odds with the nature of the
spirit. Ignorance eventually departs, and the essential nature of the
spirit resumes its rôle of guidance to the Truth.”
Mawlånå ‹Abd al-Ghaf«r

According to the author of the Rasha¥åt (quoting Mawlånå ‹Abd
al-Ghaf«r):
Some companions of the venerable Khwåja Kåshgharº had collected
his sacred words. On certain topics we had some doubt and uncertainty.
We eventually found and singled out these six authentic items:
1. The venerable Khwåja said: “It is necessary to refrain from
objecting to people’s words and deeds, if no prohibition of the Sacred
Law applies to them. If people commit something contrary to the rules
of the Sacred Law, opposition thereto is consistent with truth and
reality, and with the good pleasure of Allåh and His Messenger.”
2. “It is necessary to view Allåh’s decree [qaæå›] and destiny [qadar]
with the eye, to be as if actually seeing Him with the eye, and to observe
how everyone represents His ordering of creation.”
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3. “In the Fut«¥åt of the Greatest Shaikh [Ibn ‹Arabº], it is written

that the mystery inherent in the appearance of the worlds can only be
known after hard efforts of dedicated striving. For the spiritual aspirant,
his legal expert [faqºh] must therefore be the Divine Essence. From this
perspective, aspiration yields no result whatsoever, with or without
dedicated striving.”
4. “Some of those who know by direct experience [‘årifºn, pl. of ‘årif]
have been granted the power to create whatever they may wish. The
creation of the ‘årif survives on a permanent basis, but only so long as
he establishes it in the realm of allegory. He does not need to focus on
his creation with sensory and visual attention. If he applies the form
that exists in the realm of allegory to the created form, that is enough.
So long as attentiveness is maintained in the realm of allegory or
perception, the entity will survive on a permanent basis. If attentive-
ness happens to be be cut off, however, that entity will immediately
cease to exist and revert to absolute nothingness.”
5. “Shaikh Bahå› ad-Dºn ‹Umar would always ride a white horse.
When asked the reason for this, he said that he rode a white horse
because, in certain revelatory experiences, his visions showed him in
that form. As for the reason why each recipient of revelatory disclosure
becomes visible in a different form, that is due to differences of spiritual
content and the facts of reality. [Divine] manifestation takes the form
of things appropriate to the spiritual states of the individuals concerned.
For instance, the manifestation granted to the venerable Moses took
the form of a tree. In the case of the Prophet of the Prophets, it took
the form of a handsome young man. There are Prophetic traditions to
confirm this explanation.
“The Greatest Shaikh [Ibn ‹Arabº] writes that he once saw Allåh in
the form of a horse. The following commentary has been offered to
explain what the Greatest Shaikh meant by this statement of his:
“When people embark on the path of »«fism, they witness certain
manifestations of form, which have to do with the [Divine] nature.
They see manifestations of light, which have to do with the [Divine]
actions. They see manifestations of meaning, which have to do with
the [Divine] attributes. They see manifestations of bliss, which have to
do with the [Divine] Essence.
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“As for the manifestations relating to the [Divine] nature, to Allåh,

they appear in the form of all kinds of things. In every branch of the
elements, like the material, the vegetable, the animal and the human,
the Divine manifestation occurs at the horizon of that element, at its
point of perfection. When manifestation occurs down in the mines, for
instance, the point of the horizon is in the coral. That is because, among
all material objects, nothing is closer than coral to the plants, which are
on a higher level. Coral puts forth roots, just like plants.
“When the need arises to progress from the vegetable to the animal
level, the manifestation occurs in the date palm. The date palm is the
point of the vegetable horizon, and it is the plant that most closely
resembles an animal. In fact, just like an animal, if they cut off its
head it withers, and it also pollinates its seed by pressing down on its
female partner.
“On the animal level, the manifestation occurs in the horse. The
horse is the horizon of the animals and, in terms of intelligence, it is the
model closest to the human being.
“When it comes to the human being, he is actually the horizon
between substances and creatures, and he has no other horizon.
Nevertheless, at the human level, the perfection of the manifestation
of form is that Allåh becomes visible to the recipient of manifestation,
in his own form. Indeed, for those attached to this path, there can be
no harder test than this. Death is something like a bend in the road of
survival. The feet stumble at this point and catastrophe begins. At this
point, the spiritual traveller can see nothing but himself, and whichever
way he turns, he comes face to face with himself. He finds that all
substances have been collected from him and buried.
“The utterances of certain saints, like: ‘I am the Truth!’ and ‘Allåh
is inside my gown!’ and so on, are all the produce of this spiritual station.
Such conduct may be considered excusable in some great saints, since
they were unable to pull themselves together at the point where the foot
slipped, due to their spiritual inebriation and total unconsciousness. It
simply amounts to unbelief [kufr], however, to defend that same state
when the normal standards of consciousness and connection are in
place. Those who do so are controlled by a satanic arrogance, and they
drag themselves so far from the path of the Prophet, that they represent
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the most disastrous example of everlasting perdition. As for the band

of saints whose attachment to the Prophet’s path is very tight, even if
their misbehaviour lasted only for an instant, and was due to spiritual
intoxication, they must repent and seek forgiveness as soon as they
become sober, for then they will be saved through Allåh’s gracious
favour.”
6. “The existence of possibility is unreal and accidental. As for the
existence of necessity, it is identical with reality.”

Among intellectuals and the masters of »«fism, there is difference of
opinion regarding the nature of the existence that brings existence into
being. According to Shaikh Rukn ad-Dºn ‹Alå› ad-Dawla, a few of the
masters of »«fism, and many of the intellectuals and scholastics, believe
that giving existence to existing beings is one of the attributes of Allåh.
They call that attribute faiæ al-wuj«d [the bountiful gift of existence] and
Nafs ar-Ra¥mån [the Spirit of the All-Compassionate]. According to
Mu¥yi’d-Dºn ‹Arabº and his affiliates, a few of the masters of »«fism,
and many of the intellectuals and scholastics, are convinced that
existence, as the beginning of the work of creation, must be ascribed
directly to the existence of Allåh, which is identical with Reality and
in no way different therefrom.
The realm of all possibilities exists through the existence of necessity.
That is to say, there is a relation between the Essence, which is absolute
and creative, and things that are created and accidental. As for the
precise modality of the form of this relation and connection, it is
unknown. Among the Prophets, the saints and the wise, not a single
individual has been able to gain complete access to the secret of this
modality. Some of the great saints of this »«fº community have
achieved a measure of penetration into this secret, to the extent of their
aptitude and capability.
A few days after the venerable Mawlånå ‹Abd al-Ghaf«r’s death, a
spiritual pauper [faqºr] saw him in a dream. He asked him: “After
migrating to the Hereafter, what has become clear to you about the
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secret of the Unity of Being [wa¥dat al-wuj«d], and about the words of
Mu¥yi’d-Dºn ‹Arabº on this subject?”
He received the reply: “On migrating to the Hereafter, I found myself
together with the venerable Shaikh. I asked him for the secret of the
question of the Unity of Being, and he said: ‘All that can be said is
contained in my writings. There is no need for any further explanation.’”
That spiritual pauper went on to ask: “Does ecstatic love [‹ishq] exist
in the world of the Hereafter, and is there such a thing as being an
ecstatic lover [‹åshiq]?”
This drew the response: “What are you saying? The real experience
of ecstatic love and being an ecstatic lover can only be had in this world
[of the Hereafter]. That is because, since the world of physical bodies
is composed of changeable and conflicting elements, the feelings are
also changeable and in mutual conflict. In this world [of the Hereafter],
on the other hand, since it is established on the basis of perfect harmony
between the elements, extinction and decay do not occur, and change-
ability and conflict are not accepted. Here, for this reason, ecstatic love
and being an ecstatic lover are always in the state of perfection. This
is the only proviso: The spirit has been linked to the body, so, for a few
days after this link has been severed, the spirit goes through some
confusion and indecision. Then, as soon as the spirit has rid itself of its
physical connection, and has come into the state of purity, it enjoys the
experience of ecstatic love and being an ecstatic lover.”
That spiritual pauper asked another question: “The things you are
saying are among the secrets of the Hereafter. We are told, however,
that the spirits are not allowed to broadcast those secrets. How is it that
you are able to disclose them?”
The answer came: “This is a nonsensical opinion and an empty
assertion. So many people see our Prophet and the great saints of the
Islåmic Community in their dreams, and from them they learn the
mysteries of the world of the Hereafter. If it were not permissible to
disclose the secrets of the Hereafter, would the Qur›ån and the
Prophetic tradition have discussed them?”
Around that time, the spiritual pauper had another dream, in which
he saw that the venerable Mawlånå had fallen ill. The question
occurred to him: “My Allåh, what is the wisdom in the fact that Your
friends so often suffer disaster and tribulation?”
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He received this reply: “The secret of this is that diseases and spiritual
exercises provide the brain with its purification. When the brain goes
through cleansing and purification, it becomes equipped to receive the
absolute light more brightly. With regard to this experience, everyone
is equal. To every individual who experiences such cleansing and
purification in his brain, the absolute light becomes attached.”

The venerable Mawlånå ‹Abd al-Ghaf«r died in the month of
Sha‹bån, A.H. 912/1506 C.E. Elegies were recited after his departure,
and biographies were recorded.
Mawlånå Shihåb ad-Dºn

Mawlånå Shihåb ad-Dºn was the foremost companion of the venerable
Sa‹d ad-Dºn Kåshgharº. In the exoteric and esoteric sciences, he had
no peer. He was one of the great religious leaders of Heråt, renowned
for his excellent virtue.
His father relates:
“One night in a dream, I saw myself on Mount Sinai. The venerable
Shaikh al-Islåm A¥mad Jåmº stood facing me there. He said: ‘Allåh
will grant you a righteous son. Give him my name! He is one of us!’ Not
long after that, Shihåb ad-Dºn came into this world. I gave him the
name A¥mad and on him I pinned my hope.”
Even at a very young age, he was notable for his abstinence and piety.
He would get up at night for the ritual prayer called tahajjud, and he
never failed to perform any supererogatory prayer. As soon as he was old
enough to read and write, his home became his school and serious study
became his business. In a very short time, he was far ahead of all his
peers. He took lessons from all the great teachers of the time. He took
instruction in Prophetic tradition [¥adºth] from Ab« Naƒr Pårså, no less,
and made such progress that his teacher even gave him permission to
narrate Prophetic tradition himself. After studying the basic and
traditional sciences, he turned to »«fism. Then, after spending some
time in the fellowship of the great guides to the Spiritual Path, he joined
the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº.
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By his own account:

“At the outset, I would frequently enter the venerable Mawlånå’s
company, but I could not discover in myself any trace of the spiritual
state of the masters of inner being. I was greatly saddened by this. One
Friday, after the congregational prayer, I caught sight of the venerable
Mawlånå. He was among the dense crowd in front of the ruler’s
enclosure in the great mosque of Heråt. I found myself imploring him
with painful emotion, and he said: ‘So long as you do not dismiss the
formal sciences, by casting them out of your bosom, there is no remedy
for your pain!’
“With these words, he pierced my inner being like an arrow, and he
then strode out of the mosque. I fell in behind him, following him step
by step. After walking here and there, he stopped in front of a
lumberman’s shop. For a work of construction he bought two logs, each
of them five yards in length. Seeing that he intended to carry the logs
on his shoulder, I promptly intervened and asked him to let me carry
them. He said: ‘If the state of pupilarity does not pose any obstacle, you
may carry one, while I take the other.’
“Having shouldered one of the logs, he set out on the road, while I fell
in behind him with the other log on my back. I expected him to go by
a lonely road, but I saw that he was bent on passing through the most
crowded places, and I aimed offensive glances at him, motivated by my
conceited view of my status as a pupil. Without taking any notice of
these looks of mine, the venerable Mawlånå went on walking through
the most public places, in the midst of the thickest crowds. We finally
reached his house and set the beams in place. He then gave me such a
look, that I instantly felt myself trapped and, from that day to this, I have
never left the hem of his gown.”
He also relates:
“Once, in the days when I was studying at college, I had gone to see
the venerable Mawlånå. While I was waiting at his threshold, he came
outside in such a state that I was terribly alarmed. I had never seen him
in such a state. I sought his attention with appeals from within and
without. He said: ‘The heart of the human being is darkened by formal
knowledge and intellectual arguments!’ Then he added: ‘That is surely
why the venerable ‹Alå› ad-Dºn ‹A££år used to say that, for the seeker
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of knowledge, it becomes necessary to seek forgiveness twenty times

after the subject of knowledge has been raised.’
“He treated this poor creature so kindly, that I felt a cascade of light
in my inner being. This light covered my every atom, and caused me
to lose my ordinary consciousness. He said later: ‘You must know how
to shield the burning candle from the winds!’ Yes, after this admoni-
tion, I did pay attention to protecting the burning candle, and I did not
neglect this effort and attention in the midst of my studious preoccupa-
tions. This effort and attention of mine did not last very long, however.
One day in the class, one of the students brought up a strange question.
I found it offensive, and I took great pains to persuade the youngster
accordingly. In the end, I realized that the fire in my heart had begun
to go out.
“Filled with a sense of shame, I ran to the venerable Mawlånå.
I actually left in the middle of the lesson. The venerable Mawlånå said:
‘This state does not come about through lapsing into prolonged
discussion, arguing and taking offence. It is anger that darkens one’s
light!’ Bowing my head in front of me, I begged for pardon with all my
might. My eyes filled with tears. The venerable Mawlånå noticed my
condition, showed me compassion, treated me with kind attention, and
rekindled the fire within my heart. After that, I set aside the passion for
study and academic knowledge, and devoted my aspiration wholly to
my attachment to the path of the Masters of Wisdom, and to preserving
my spiritual connection. I avoided everything that would divert me
from my path, and not even for a moment did I turn from the goal I had
set myself.”

The venerable Mawlånå Shihåb ad-Dºn passed over to the realm of

perpetuity at the age of fifty-five. He was buried next to his spiritual
guide, the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº.
Mawlånå ‹Alå› ad-Dºn Ábºzº

Mawlånå ‹Alå› ad-Dºn Ábºzº was also one of Mawlånå Sa‹d ad-Dºn
Kåshgharº’s companions. He came from a village called Ábºz in the
vicinity of K«histån. After the death of the venerable Mawlånå Sa‹d
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ad-Dºn, he continued in the service of the venerable Mawlånå Jåmº,

who treated him with great care and attention, and likened his
character to fresh and pure soil. The venerable Mawlånå ‹Alå› ad-Dºn
Ábºzº was outwardly employed in the education of small children. He
chose this profession in order to camouflage his own inner being.
He tells the following stories:
—During the reign of Sul£ån Ab« Sa‹ºd Mºrzå, the venerable Khwåja
‹Ubaidu’llåh ¡ashkandº honoured Heråt with his presence. I went at
that time to pay him my respects. He asked: “Who are you? What is
your occupation?” I replied: “I am a spiritual pauper [faqºr], a disciple
of Mawlånå Sa‹d ad-Dºn Kåshgharº. I am engaged in the job of teaching
small children.” He then said: “Do not belittle your work by calling it
the job of school-teaching. School-teaching is a task of great impor-
tance, and it contains much benefit and many blessings.” After that,
he spoke about the venerable Mawlånå Sa‹d ad-Dºn, described the
close companionship between them, and paid kind attention to this
spiritual pauper.
—At the start of my spiritual career, I was busy as a student in Heråt.
After getting to know the venerable Mawlånå, I soon lost interest in
reading and academic learning. I hesitated, wondering whether to
abandon my studies altogether, or to continue on an intermittent basis.
With this feeling inside me, I went out of the city one day. I gradually
approached the college of Mºr Fºr«z Shåh, where I entered the chapel
and sat down with my back towards the prayer niche [mi¥råb]. Sud-
denly, a voice called from behind the niche: “Forsake academic
knowledge and take refuge in comfort!” I experienced a state of ecstasy.
I went outside and headed towards the countryside. I kept going till I
reached the corner inhabited by a lunatic called Najm ad-Dºn ‹Umar.
The madman suddenly came out towards me. He was conversing with
himself. I decided to approach this lunatic, wondering what he might
say to me. I reached his side, and what did he say? “Just a little while
ago, while you were in the college mosque, did I not tell you to leave
academic knowledge and take refuge in comfort?”
I was filled with astonishment. The case for abandoning everything,
for detaching myself from all interests, had become overwhelmingly
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persuasive. I ran straight from there to the venerable Mawlånå, whom

I found in an empty mosque, preoccupied with vigilant contemplation
[muråqaba]. I knelt silently in his presence. He raised his blessed head,
saying: “Forsake and rejoice!” Then he went on to say: “Forsake the
study that yields no benefit, and seek to acquire this »«fº connection
[nisba] completely!” All trace of hesitation left me there and then.
With all my energy and strength, I bound my heart to the path of the
Masters of Wisdom.
—Together with the venerable Mawlånå, we went to hear the
sermon delivered by Khwåja Shams ad-Dºn Mu¥ammad. He told me
to sit behind him. At meetings devoted to preaching, friendly inter-
course and musical concert [samå‹], I was in the habit of uttering
spontaneous cries. When the Khwåja mounted the pulpit and started
discussing the Divine mysteries, I felt as if passing beyond myself, and
experienced the need to utter loud cries. My voice did not emerge,
however. I resumed the same state. Though I tried with all my might
to utter a scream, my voice was still inaudible. When this was repeated
a third time, I realized that I was under the spiritual influence of the
venerable Mawlånå. He was protecting me and preventing me from
crying out. I cast a glance towards him. I noticed that he was in the state
of vigilant contemplation, and had reached the point of total immersion
[istighråq]. This time, I experienced another state. Three times in
succession I emitted the cry. The session came to an end and we dispersed.
—While discussing my habit of uttering loud cries, Mawlånå said:
“This habit of shouting requires your rapid removal to a lonely nook.”
In other words: “So that you do not disturb other people with the cries
you emit, when you experience that state, it is necessary for you to be
removed to the corner of isolation.” I fell ill at that point. My weakness
reached such a degree that I could no longer move. My friends
concluded that I was going to die that very night. For my own part, I
wondered how I could be at the point of death, even though the
venerable Mawlånå had described my removal to the corner of isolation
as a future event, not an immediate one. For a while, an absent-minded
lethargy overcame me. Then I fell asleep. I saw the venerable Mawlånå
in my dream. He was offering a supplication [du‹å›] on my behalf. As
soon as I woke up, I found this supplication on my own lips. When
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morning came, nothing resembling illness was left upon me. I made the
ablution and easily performed my ritual prayer. After that, I was
removed to the corner of isolation.
—When teaching me the practice of remembrance by way of nega-
tion [nafy] and affirmation [ithbåt], the venerable Mawlånå said: “It is
necessary to be convinced that Allåh is the Encompasser [Mu¥º£] of all
things.” I was startled by this saying, and I feared that the exoteric
scholars would need to find an interpretation for this statement. The
venerable Mawlånå understood my fear, and he went on to say:
“According to the exotericists, Allåh is the Encompasser of all things
with His knowledge. As a matter of fact, besides the Qur›ånic verse
[åya] stating that Allåh is the Encompasser of all things [4:126], there
is also a verse to the effect that He is the Encompasser of all things with
His knowledge [65:12]. As for being convinced of the former assertion,
it is the essential requirement.” I was pleased and happy with this
explanation. When I arrived another day, to be of service to the
venerable Mawlånå, I became the target of this remark of his: “Mawlånå
‹Alå› ad-Dºn, it is absolutely necessary to believe that everything is
encompassed by the Divine Essence [Dhåt]. This is also the conviction
of the Masters of Verification!”
On the subject of the all-encompassing power [i¥å£a], the ruling is
as follows: According to the great Masters of Verification, the all-
encompassing power is twofold: Essential [Dhåtº] and attributive [ƒifåtº],
that is to say, it is all-embracing through the Essence [Dhåt] and through
the attributes [ƒifåt]. The Essential all-encompassing power is also of
two parts:
The first is the togetherness [ma‹iyya] of the Essence, devoid of
quantification and devoid of qualification, with all things and every
atom. The Lord of Truth has expressed this reality in the Qur›ånic verse
meaning: “Allåh is the Encompasser [Mu¥º£] of all things.”
The second is a togetherness [ma‹iyya] indicative of speciality and
particularity. In other words, it is a togetherness indicated by the
Qur›ånic verse in which Allåh commands the believer not to be sad,
and declares that He is together with those who practise active
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goodness. This togetherness, this nearness, is confined to those in the

highest degrees.
As for the attributive togetherness [ma‹iyya ƒifåtiyya], as known and
understood by everyone, it comes about through knowledge and power.
This is indicated by the Qur›ånic verse meaning: “Allåh is the
Encompasser [Mu¥º£] of all things with His knowledge.” This same
reality is also indicated by those Divine decrees that convey the
message: “Allåh is Capable [Qådir] of all things.”
In any case, the venerable Mawlånå was probably referring to the first
kind of Essential togetherness.
There was a close bond between Mawlånå ‹Alå› ad-Dºn and the
venerable Shaikh ‹Abd al-Kabºr Yamanº. At the beginning of his
spiritual career, Shaikh ‹Abd al-Kabºr used to leave his native Yemen
and travel about in the Arab and Persian lands. After twenty years of
wandering, he became a resident in the vicinity of the Sacred Shrine [in
Mecca]. At that time, he seems to have been the meeting point of
visitors to the blessed sites. Mawlånå ‹Alå› ad-Dºn was frequently in
contact with him, during his residence at the Sacred Shrine [ªaram].
The Shaikh asked Mawlånå: “What is wrongdoing [œulm]?”
“Putting something in a place that is not its proper place.”
“The place in which to remember the Truth is the heart. It is
wrongdoing to put anything other than the Truth into that place.”
The Shaikh also asked: “What is remembrance [dhikr]?”
“It is the affirmation of Oneness [Taw¥ºd].”
“This is not remembrance; it is worship [‹ibåda].”
“What is remembrance, then? You tell me!”
“Remembrance is acknowledging that it is not possible for Him to be
truly acknowledged.”
The Shaikh went on to say: “It is necessary to emphasize ignorance,
and to formulate the intention to perform the ritual prayer by saying:
‘I shall worship Allåh, whom I am incapable of truly knowing!’”
One day, the venerable Mawlånå ‹Alå› ad-Dºn Ábºzº experienced a
spiritual state that he had never known in all his life. In this state of
rapture, he lost all awareness of quality and quantity. The venerable
Mawlånå Sa‹d ad-Dºn appeared before him in a vision, saying: “For
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goodness’ sake [åmån], protect this state of yours! Hold on to it tight!

This is the state Shaikh ‹Abd al-Kabºr referred to when he said:
‘Emphasize ignorance’!”
Mawlånå ‹Alå› ad-Dºn relates:
“At the time when I was residing near the Sacred Shrine, I let my
heart become so enthralled by the Ka‹ba that I could not settle in any
other place. One day, during the circumambulation [£awåf], the wind
blew the cover of the Ka‹ba apart, exposing a section of the wall. I
experienced a state in which I uttered a cry and collapsed on the ground.
When my mind came back into my head, I got up and went to Shaikh
‹Abd al-Kabºr. Before I had time to describe my condition, he said:
‘How strange you are! What business do you have with the Ka‹ba?’
Shedding tears, I begged the Shaikh for support by way of the heart, and
he said: ‘You cannot see Him in the Ka‹ba, by assigning Him to that
particular location! He is not confined to a limited space. He exists on
the mountain, in the stone, in the sky, on the earth, in the soil and in
the sundried brick. None of these exist by themselves, but only because
the Lord of Truth is Self-Sustaining [Qayy«m]. The First [Awwal] is He,
the Last [Ákhir] is He, the Outwardly Apparent [∫åhir] is He, the
Inwardly Concealed [Bå£in] is He. He is Allåh, other than Whom there
is none worthy of worship!’
“While the venerable Shaikh was saying this, it was as if he could see
the things he was indicating with his blessed hand, and in them I
detected the reality that I had witnessed in the Ka‹ba. Thanks to the
Shaikh’s attention and his gracious kindness, I escaped from restricting
the means and the direction.”
At that stage, the venerable Mawlånå ‹Alå› ad-Dºn had not yet
attained to the spiritual station of blissful and Essential manifestation.
In one who attains to this station, the peculiar characteristic is seeing
the absolute beauty in everything. Formal definitions do not hinder
this witnessing, for he cannot limit the Truth to anything, and equal in
his sight are the atom and the sun, the drop and the ocean.
Whichever way he looks, he sees the Loved One’s beauty.
Even in separation, he sees himself in contact with the Loved One.
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Disclosed to such people is the secret of the Qur›ånic expression:

“Allåh’s countenance [Wajhu’llåh].” When someone attains to this
degree, the sun of reality shines forth, so he migrates from the world of
possibility to another world. When someone attains to this degree, he
sees that there is nothing other than the sun of reality, and he knows
that the darkness of possibility only exists because the sun of reality is
unseen. As for the expression må siwå [that which is apart (from
Allåh)], it signifies the external world, as implied by Allåh’s Name Bå£in
[Inwardly Concealed]. It is inconceivable for light and darkness to
coexist. As for maintaining that the two of them constitute two
fundamentally separate entities, that is an unsustainable illusion.
Mawlånå ‹Alå› ad-Dºn relates:
“I attended the meeting held by the venerable Shaikh ‹Abd al-Kabºr.
There were very many people present at his meeting, including chief-
tains, Shaikhs, scholars and jurists, all of them residents of the Sacred
Site [ªaram]. The venerable Shaikh was lecturing on the subjects of
Divine knowledge. There was a rude man in the audience, someone
posing as a jurist [faqºh] and notorious for contradicting the speech of
Allåh’s people. He dared to interrupt the venerable Shaikh with his
objections, and one of those present nudged him, saying: ‘Hold your
tongue!’ The man retorted: ‘If I am speaking beyond the confines of
the Sacred Law and intelligent discourse, you are entitled to prevent
me! But how can you do so if my words are lawful and intelligible?’
“The venerable Shaikh turned to me at that point, and said: ‘O stranger,
save me from this man!’ The shameless fellow opened his mouth and
asked the Shaikh: ‘Am I treating you cruelly and reproachfully? Is that
why you wish to be saved?’ While the Shaikh was staring at him angrily,
the man went on to say: ‘Something you said has made me suspicious.
I want an explanation! What is the meaning of exaggeration at this
level?’ In the same rage and anger, the venerable Shaikh replied: ‘What
is your suspicion? Tell me!’ Before he could open his mouth, the man
fell flat on his face. They brought a rug, wrapped the rude fellow inside
it, and carried him outside. The Shaikh had just returned from his
private apartment, to which he had briefly retired, when the man
expired on the rug.
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“Another day, when I had gone to visit the venerable Shaikh, these
thoughts occurred to me concerning that man who posed as a jurist:
‘Allåh’s people are endowed with nobility and chivalrous generosity.
As for that man, he was a rude person, heedless of these virtues, but was
he unpardonable?’ The venerable Shaikh gave this response to my
thinking: ‘O stranger! Suppose they fix a sharp two-edged sword to the
wall by its handle, and set it there firmly. If a naked ignoramus comes
along, and presses his bosom against that sword with all his strength, is
the sword guilty of any sin?’”
The venerable Shaikh ‹Abd al-Kabºr once asked Mawlånå ‹Alå›
ad-Dºn: “When your Shaikh was ill at ease, what did he say to you?”
Mawlånå replied: “When you come to my side, you collect yourself
and remember Allåh. Even if you are far away from me, you must not
forget, so that you do not fall apart!”
The Shaikh then asked him: “And how did you respond?” He said:
“With silence.” The Shaikh said: “That was very inconsiderate of you!
You ought to have said: ‘We cannot know Allåh, but we do know you!’”
One of the great saints has said: “The disciple sees himself in his own
mirror, but he does not see himself in the mirror of his Shaikh.” In
Samarqand, I heard the venerable Khwåja ‹Ubaidu’llåh say: “Since you
have not been able to see Allåh while I am still alive, what will you do
after I have died?” The saying of Shaikh ‹Abd al-Kabºr must also be
understood in this sense. What the venerable Shaikh sought to convey
is not that one cannot recognize and know Allåh from the fundamental
standpoint, and that spiritual knowledge of the Divine [ma‹rifa Ilåhiyya]
is of little importance. It is rather intended to show the seeker the
method of concentration, and to establish him in this practice. The
pilot of those who learn by direct experience, the venerable Amºr
ªusain, says in his works: “The seeker must become annihilated [fånº]
in his concentration on his spiritual guide, so that inner knowledge may
be revealed to him from the countenance of his Shaikh.”
If the seeker strives to reach his goal by way of the Shaikh alone, he
will reach his goal. For instance, in the case of someone who wishes to
go to the Ka‹ba, if he does not take the road that actually leads there,
but chooses some road he happens to fancy, he can never expect to
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reach his destination. As the seeker must therefore remind himself, the
only road to Allåh’s good pleasure is the good pleasure of the Shaikh,
and he must act accordingly. The route to arrival at the Truth, and to
contact with the Truth, passes through the heart of the Shaikh. In
reality, the heart of the Shaikh is the home of Allåh. To find
everything, it is necessary to pass through the door. While Allåh is
Capable of granting every wish, He has set a door in front of everything.
There is no alternative to knocking at that door and passing through it.
This means that the wisdom contained in the saying of the venerable
Shaikh ‹Abd al-Kabºr—“We cannot know Allåh, but we do know
you!”—is also related to this subtlety. It is tantamount to saying: “You
are the door that leads to Allåh! The house is entered through the
door!” It shows the seeker the way to his goal.

The sayings of the venerable Mawlånå ‹Alå› ad-Dºn are of two kinds:
Some have been reported by the venerable Mawlånå Sa‹d ad-Dºn,
while the others are direct quotations of his own words.
As reported by Mawlånå Sa‹d ad-Dºn, Mawlånå ‹Alå› ad-Dºn said:
—We have not existed; Allåh has always existed. We shall never be;
He will always be. At this moment, too, we do not exist; He exists.
—Detach yourself from everything that will not follow you in the grave!
—As for those who liken dervishhood to soil that has been sifted, and
on which some water has been poured, and who say that it will neither
hurt the foot of one who treads thereon, nor cover him with dust, they
have not described dervishhood itself, but only its apparent nature.
Dervishhood is being with Allåh.
—Is remembrance most important, or reading the Qur›ån? What
need is there to argue, saying this or that? What is most important is
being with Allåh.
—If someone is with Allåh, he is actually in the Garden of Paradise.
As for someone who is heedless of Him, he may still be in the Garden
at any moment.
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—How do you regard a person equipped with prayer beads [tasbº¥], the
stick used as a toothbrush, and suchlike objects symbolizing abstinence
and piety? The people of the Hereafter may be disgusted by the people
of this world, but Allåh’s people are equally disgusted by the people of
the Hereafter.
—Be prepared, for the Beloved is the source of the source.
—By Allåh, the Friend takes you by the hand, then leads you from
door to door in search of Himself.
The following are direct quotations of Mawlånå ‹Alå› ad-Dºn’s own

words:
—Three things are necessary for the seeker: (1) To be in the state of
ritual purity at every moment. (2) To keep a tight hold on the spiritual
link [nisba]. (3) To exercise caution in eating and drinking.
—With regard to the meaning of: “There is no god except Allåh
[lå ilåha illa’llåh],” the great saints have said: “In the various stages of
spiritual progress, the practitioner of remembrance will sometimes say:
‘There is no object of worship [ma‹b«d] except Allåh.’ He will sometimes
say: ‘There is no goal [maqƒ«d] except Allåh,’ and sometimes: ‘There
is no existing being [mawj«d] except Allåh.’
“When saying: ‘There is no god except Allåh [lå ilåha illa’llåh],’ while
starting to make progress on the path of Allåh, it is also necessary to bear
in mind that there is no object of worship [ma‹b«d] except Him. On the
path of advanced development, the norm becomes: ‘There is no goal
[maqƒ«d] except Allåh.’ Before reaching the end of the path, and setting
foot on the threshold of ‘travel within Allåh [sair fi’llåh],’ it amounts to
unbelief [kufr] to entertain the thought: ‘There is no existing being
[mawj«d] except Allåh.’”
—Religious devotion is inadequate in any seeker who does not accept
the Sunna [exemplary custom of the Prophet] as obligatory [faræ] for
himself. Certain customary practices [sunan] were made obligatory for
Allåh’s Messenger. All purity, external and internal, is dependent on
loyal adherence to Allåh’s Messenger.
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—It is neither by working, nor by not working, that one acquires the
connection [nisba] and attachment to this path. If something is not
feasible, it is not obtainable by working. If it is feasible, it is not
obtainable without work. In other words, it is necessary to combine the
effort with the feasibility.
—If they applaud a follower of this path for a good deed, and he takes
pleasure in this praise, the darkness that descends upon him will be no
less than if he had been guilty of unlawful sexual intercourse [zinå].
—The dutiful obligation [mukallafiyya] imposed on the human being
has not been imposed on any other being. The matter does not end with
formal obedience [£å‹a] and worship [‹ibåda]. It is necessary to adhere
very tightly to servanthood, to exercise great care in speaking, and to
practise extraordinary caution in the consumption of food.
—On this path, the seeker’s aim must not be this world, the Hereafter,
the self [nafs], or anything else [apart from Allåh]. If any of these
becomes his aim, this will signify that he has not been created for the
sake of the Divine experience [ma‹rifa Ilåhiyya], but merely for the
Garden of Paradise or Hell.
—If someone cannot be rescued from his own self, while in this world,
his spirit cannot be rescued from the grave. This saying belongs to the
venerable Mu¥yi’d-Dºn ‹Arabº, and it seriously disturbed me when I
first heard it. I related this saying to the venerable Mawlånå Jåmº, and
asked him in my anguish: “How is it that many of the believers cannot
be rescued from their own selves?” The venerable Mawlånå Jåmº
replied: “If someone puts belief [ºmån] into practice, his spirit will
eventually find a passage through which to slip out of the grave, and will
thereby make its escape.”
—The business of being a Muslim is surrender [taslºm]. Once a
Muslim has surrendered [to Allåh], even if a curse like Iblºs is strung
around his neck, he is so content with his faith that he is content with
everything that Allåh sees fit for him. The genuine servant is content
with the judgement of the Lord of Truth, not with his own conduct.
—When a misfortune befalls someone, if his own self is well-fed, he
is saddened and distressed. If he is not his own servant, but the servant
of Allåh, he feels no grief and distress.
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—For someone who does not feel the agony of ardent love [‹ishq], this
path is out of bounds [¥aråm].
—On this path, conscious breathing [hõsh dar dam]10 is such a basic
principle that they regard the sin of spending a moment in heedlessness
as tantamount to unbelief [kufr]. This fact is very beautifully expressed
in some lines of poetry by the venerable Shaikh Farºd ad-Dºn ‹A££år:
If someone shows neglect of the Beloved for an instant,
he has set foot in secret unbelief.
—According to Mawlånå Ab« Yazºd Burånº: “While it is necessary

for the common folk [‹awwåm] to refrain from sin, it is equally necessary
for the élite [khawåƒƒ] to refrain from heedlessness. Just as the common
folk will be called to account for sins, the élite must answer the charge
of heedless neglect.”
—In a circle of »«fº fellowship, whoever is strong helps the others to
move with him, because he is in charge. As with the scale of the
balance, the heavy side lifts up the other. In the case of the ‹årif [one
who knows by direct experience], since he can make this whole world
follow him and adapt to his own rhythm, he must steep them in his
own colour.

The above-mentioned words of the venerable Mawlånå ‹Alå› ad-Dºn
were inscribed in a book, written by the blessed hand of the venerable
Khwåja ‹Ubaidu’llåh ¡ashkandº. I saw them with my own eyes. There
was also this statement: “The perfection of the Sul£ån’s rule consists in
clothing all his subjects, high and low, with his own attire. Upon
whomever his gaze alights, he must not be able to see anyone other than
himself, and his associates must not accept anything in themselves,
apart from the perfection and colouring of the Sul£ån.”
[Continuing the direct quotations of Mawlånå ‹Alå› ad-Dºn own words]:
—The utterance of spontaneous cries is the symptom of heedlessness.

If the seeker would come to his senses and recover his composure, he
10 See p. 17 above.
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would not utter spontaneous cries. If he had been able to preserve his
composure, he would not have emitted any sound at all. If someone
utters spontaneous cries, he resembles the damp log that is thrown on
the fire. The damp log sizzles noisily, whereas the dry log burns without
a sound, without an echo.
—Concerning the venerable Khwåja Bahå› ad-Dºn Naqshband’s
pronouncement: “Allåh loves those who earn,” they have said: “The
term kasb, meaning acquisition by earning, refers to earning the Divine
good pleasure (not to earning money). It means being content with
whatever Allåh wishes. This is the way to earn the Divine good
pleasure. The ultimate earning is to become extinct [fånº] through
genuine annihilation [fanå’].”
—The lower class knows and understands Allåh through the creation.
As for the upper class it knows and understands the creation [khalq]
through the Truth [ªaqq]. For the élite, a doorway has been opened by
the creation. They have seen that the entire flow of the creation is to
that doorway.
While the lower class deduces the existence of the Cause of the
creation from the result, the upper class explains the result by means of
the Cause. Just as the common folk are compelled and excusable in
acknowledging their own existence, the élite are likewise compelled
and completely justified in acknowledging the existence of Allåh, and
giving it precedence before all things. Other people may succumb to
doubting their own claim, but those on the path of Truth cannot
succumb to doubting their belief and conviction, because they are
scrupulous and realistic in their judgement. As a matter of fact, the
venerable »iddºq al-Akbar [Ab« Bakr] said: “I cannot see anything,
unless I have first seen Allåh.”
After reciting a Prophetic tradition [¥adºth] to the effect that, for the
individual, the highest degree of faith is knowing Allåh through
Himself, he said:
—For the intelligent and perceptive person, this lesson is sufficient.
—One day, I spent a very long time in thought, wondering whether
evidential faith [ºmån shuh«dº] is based on external factors, or on
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internal factors. While I was dwelling on this thought, a passer-by said:

“In respect of the servant, it is based on his internal states. In respect
of Allåh, it is based on external factors. That is because the servant
seeks the reality in his own inner being, whereas Allåh becomes
manifest to him through His names and attributes.”
He recited this quatrain by the venerable Khwåja Abu’l-Wafå›
Khwårizmº:
While some appearances of Truth are false,
denial of the false comes from the ignorant.
Those who see all beings apart from Him
are heedless at the most.
Then he said:
—For all of forty years, I have believed in the wisdom of this quatrain.
One night in my youth, I had left home with the intention of commit-
ting a bad deed. In our village there was a cruel and wicked police
officer, of whom everyone was very much afraid, and against whom they
used to pray for Divine help, crying: “Mercy [al-amån]!” While I was
pursuing my bad intention that night, I suddenly saw this man, whose
manner and behaviour were far worse than my own. I was startled and
afraid. I turned back, devoid of the ability to carry out my bad intention.
In this world, as I have understood from that time on, even the bad can
be the means to goodness.
Do not despise the false because of your own attitude,
for it may contain manifestations of the Truth!
—If you see any difference between someone who puts a sweetmeat
in your mouth and someone who thumps you on the nape of your neck,
it means that the affirmation of Oneness [Taw¥ºd] is not complete in you.
—I once asked the venerable Mawlånå Jåmº about the meaning of the
supplication: “O my Allåh, make us preoccupied with Yourself, to the
exclusion of everything other than You!” I wished to understand what
was meant by the expression “other than… [ghair…].” Mawlånå said:
“The expression refers to the Divine Essence [Dhåt]. It means: ‘Make
us preoccupied with Your Essence, to the exclusion of everything
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other than You, that is to say, even to the exclusion of Your attributes
and actions.’”
—When ªusain ibn Manƒ«r [al-ªallåj] said: “I am the Truth [ana ’l-
ªaqq],” he was referring to his own reality [in the sense that nothing
really exists except Allåh, the Divine Truth]. When Pharaoh said: “I
am your Lord [ana Rabbu-ka],” he was describing his own apparent form.
If Pharaoh had understood his own reality, his saying “I” would also
have been acceptable.
—I experienced such a state of ecstasy one night, that I started
banging my head on the rock and the wall, screaming and shouting in
the process. Every atom of one’s being is a speck on the face of the
Beloved, so it adds to the beauty thereof.
The being of each person is made up of atoms.
His act of prostration [suj«d] is addressed to the atom he sees.

“I had come from Transoxiana, and I was longing to visit the
venerable Mawlånå. I noticed that the venerable Mawlånå ‹Alå› ad-Dºn
was face to face with two seekers of knowledge. He had seated the
students in front of him, and was lecturing on the contents of a book.
The venerable Mawlånå also drew my attention to the fact that, while
his eye was on the book, his heart was in another world. I found myself
wondering how this could amount to giving a lesson. How could he
teach without being there himself? The venerable Mawlånå read my
thoughts, so he smiled as he said to me: ‘However often I tell my friends
that I am excused from giving lessons, and that I am not capable of this
task, they still do not believe me. If you do the telling, perhaps they will
understand!’”

The venerable Mawlånå’s eldest son, Mawlånå Ghiyåth ad-Dºn

A¥mad, was a man of great learning, who had achieved the honour of
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fellowship with the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº. He

relates the following incident:
“One summer night, after the late evening prayer, I went up to the
roof to sleep. It was early in the month, so there was just a little
moonlight. There was a village house next door to ours, and it seemed
to be completely empty. That house was devoid of any sound,
movement or light. Suddenly, I heard a sound. The sound was coming
from the seemingly empty house next door. I was curious, so I peered
from the water tank to see what was happening in the empty house. I
saw the shadowy figures of a man and a woman, sitting face to face while
they engaged in conversation. Without watching any longer, I got into
my bed and went to sleep.
“In the early morning, I performed my ritual prayer, then went to see
my father, the venerable Mawlånå ‹Alå› ad-Dºn. No sooner had I sat
down in front of him, than he said: ‘It is not permissible to peer at the
neighbour’s roof and spy on the people there. What business was it of
yours to try and understand the sound you heard coming from the empty
house?’ As I have understood from that day on, the visual organ of this
»«fº community penetrates far beyond the places touched by their gaze,
to the very bottom of the pit of darkness.”
The venerable Mawlånå’s eldest son, Mawlånå Ghiyåth ad-Dºn
A¥mad, has many more recollections to illustrate how his father used
to spot his offences from afar.

During his death sickness, the venerable Mawlånå was confined to
bed for five whole months. When he first took to his bed, he announced
that he would soon be migrating to eternity. After remaining silent for
a while, he suddenly said: “Allåh exists!” Then he cried “Allåh!” with
all his might, and said: “Do not worship the imaginary Lord, but
worship Allåh, the One who really exists!”
He died in A.H. 892/1487 C.E., on a Friday in the middle of Jumådå’l-
åkhira. His tomb is beside the mausoleum of the venerable Mawlånå
Sa‹d ad-Dºn Kåshgharº.
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Mawlånå Shams ad-Dºn Mu¥ammad R«jº

Mawlånå Shams ad-Dºn Mu¥ammad R«jº was also one of Mawlånå
Sa‹d ad-Dºn Kåshgharº’s companions. For many years in the congrega-
tional mosque of Heråt, he invited seekers to the Truth. He entered this
world in the village of R«j, in the vicinity of Heråt, on the Night of
Absolution [Barå›a] in the month of Sha‹bån A.H. 820/1417 C.E.
His mother lost one of her sons at the age of five. Her grief was endless,
until she saw the Prophet of Prophets in a dream, and heard him say:
“Do not worry! Let your heart rejoice, for Allåh will grant you a son
blessed with power and long life!”—and Mawlånå Shams ad-Dºn
Mu¥ammad was born. His mother would often say to him: “You are the
son foretold to me in my dream!”
Even in his childhood, Mawlånå Shams ad-Dºn Mu¥ammad was
inclined to loneliness and shy of other youngsters. In his father’s house
he was provided with a room of his own, and there he spent most of his
time. His father and his forebears were tradesmen, owning property and
herds of animals, but the venerable Mawlåna was not inclined towards
this occupation. He used to say:
“My aim was to see Allåh’s Messenger in my dream. On entering our
home one day, I noticed that my mother was sitting with a group of
women, reading a book. I went and joined them. My mother was
reading a supplication [du‹å›] which, if recited several times on a Friday
night, would make it possible to see Allåh’s Messenger in one’s dream.
I was filled with delight on hearing this. The evening of that day would
be the night of Friday. I told my mother I would recite that supplication
that night. She encouraged me to do so. I took the book and retired to
my cranny. I had also heard that those who invoke blessings and peace
[ƒalåwåt] on Allåh’s Messenger, three thousand times on a Friday night,
will see him in their dreams.
“I recited the supplication, and invoked blessings and peace [ƒalåwåt]
three thousand times. By then it was the middle of the night. I set my
head down on the bed and went to sleep. This is what I saw in my dream:
“I was entering our house. My mother was sitting in the hall. When
she saw me, she said: ‘My son, why are you so late? Allåh’s Messenger
is in our home. Come, let me introduce you to his blessed presence!’
Taking me by the hand, she led me to another part of the house. Allåh’s
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Messenger was sitting with his back to the Qibla [direction of prayer].
There were many people around him. Some of them standing, they had
formed a circle. Allåh’s Messenger was busy delivering the Prophetic
message. One person, sitting directly in front of Allåh’s Messenger, was
recording the revealed commandments in writing. The person acting
as a scribe was Mawlånå Sharaf ad-Dºn ‹Uthmån, one of the great saints
of the time, famous for knowledge and pious devotion [taqwå].
“Without waiting for Allåh’s Messenger to pause for a moment, my
mother took me to his side and said: ‘O Messenger of Allåh! You once
promised me a son blessed with power and long life. Is that child this
one here, or not?’ Allåh’s Messenger smiled as he replied: ‘Yes, that
child is this one here!’ He then turned to Mawlånå Sharaf ad-Dºn and
told him to write a document to this effect. Mawlånå took paper and
pen and wrote a few lines. Beneath those lines, he also added many
names, then folded the document and gave it to me. I took the
document and left the house. Out on the street, I realized that I did not
know what was written in the document, so I went back to ask Allåh’s
Messenger. He read the document aloud, and I memorized what he was
reading. Then he folded the document and handed it to me.
“I was about to ask something else, but it did not happen. I was
awakened by a creaking door. My door was open. My mother was at the
door, with the candlestick in her hand. She said: ‘Did you see the
dream?’ When I said yes, she told me: ‘I saw it too!’ She described the
dream as I had seen it, point by point. Just as if we had done some
thing together in the state of wakefulness, she and I had seen the very
same dream.”
Mawlånå Shams ad-Dºn Mu¥ammad also related the following accounts:
—While in the village of R«j, the inclination to enter the Spiritual
Path [¡arºqa] awakened within me. I consulted my friends, asking
whether or not a saintly person, qualified to give spiritual guidance,
could be found in Heråt. They recommended a saint called Shaikh »adr
ad-Dºn Revå. Responding warmly to my quest for a spiritual guide, they
said: “That person is one of the deputies of the venerable Shaikh Zain
ad-Dºn Khwåfº. He is presently engaged in the work of spiritual
guidance. Go and cling to the hem of his gown!” Accepting this
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recommendation, I promptly rushed off to the city. Along the road, I

came upon the tomb of the venerable Shaikh Zain ad-Dºn Khwåfº.
Shaikh »adr ad-Dºn was sitting there. I went over beside him and sat
in a corner. He was in the session of remembrance [dhikr], so I could not
make myself conspicuous. Before very long, a quarrel erupted in the
meeting. I was surprised, but I left the meeting without feeling too badly
affected. I headed for the city.
Along the road, I encountered a dervish called ªåfiœ Ismå‹ºl. This
dervish and I were fellow countrymen from the same village. He had
joined the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº before me, and
had met with his acceptance. After the venerable Mawlånå’s death, he
had performed the Pilgrimage together with the venerable Mawlånå
Jåmº, and experienced the full benefit of the Spiritual Path. This ªåfiœ
Ismå‹ºl asked me: “Where are you coming from, and where are you
going? What goal are you pursuing?” I told him all about me, and
explained how I had been saddened by the quarrel I had recently
witnessed in the circle of remembrance, which had caused me to
abandon my expectation. He said: “Go to the congregational mosque
of Heråt! There you will see a real saint. He holds regular fellowship
in the courtyard of the mosque. Go and see him!” He also added:
“I hope you derive benefit from his fellowship.”
I went to the mosque, where the venerable Mawlånå was in the
official enclosure, in the midst of a circle of people. He was silent.
I leaned against the wall beside the door, observed his awesome silence,
and thought about the recent hubbub in the circle of remembrance.
The venerable Mawlånå raised his head, looked at me and spoke,
saying: “Brother, come here!” I walked over to him, and he made me
sit by his side. Then he said: “Suppose one of the servants employed
in the presence of Shåhrukh Mºrzå were to scream: ‘Shåhrukh,
Shåhrukh!’ at the top of his voice, in front of the Sul£ån. What a
chilling discourtesy he would be committing! Courtesy requires the
officer to be silent in front of the Sul£ån, and the servant before his
master, and not to cause commotion. To raise a ruckus during the
remembrance is the work of fools and ignoramuses.”
He then looked at my hand, noticed a ring on my finger, and said:
“When someone comes with a request for something, should he not
come empty-handed?” I took off the ring. He stood up and walked
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towards the interior part of the mosque, signalling from right and left:
“Walk behind!” I entered the mosque behind him. He chose a place
to sit and made me sit in front of him, then he taught me the basic rules
of the Spiritual Path [¡arºqa]. He gave the command: “The congrega-
tional mosque [jåmi‹] is the highest place in exaltation; sit here and
work on the Spiritual Path!” I set to work in obedience to his command.
When my mother got news of me, she came from the village and entered
the venerable Mawlånå’s service, so she also obtained the connection
[nisba] of the Spiritual Path.
After a period of time, I performed the night prayer called tahajjud,
under the dome of a mosque in which the five ritual prayers are
performed in congregation. I had reached the point where a light
appeared to me, like a torch. Thanks to that light, I clearly discerned
the dark interior of the dome. As that light grew steadily stronger, it
came to resemble a great fire, and it made the interior of the mosque as
bright as day. The situation lasted until early morning. Because of this
experience, a vain conceit arose in me. I took that vain conceit along
with me into the venerable Mawlånå’s presence. He gave me an angry
look, and said: “I see you steeped in vain conceit. Does a person become
so conceited through witnessing the light of the ritual ablution?” This
admonition taught me a lesson. I felt extremely ashamed. The
venerable Mawlånå went on to say: “During the nights I spent in the
service of the venerable Mawlånå Niœåm ad-Dºn Khåm«sh, the light
would shoot out from the places I passed by, from the right and from the
left. To whichever side I turned, the light would follow me. As for
myself, I paid no attention to this state, for I attached no value to it.”
I could not restrain myself, so I described my condition to the
venerable Mawlånå. He listened, then his anger increased and he
yelled: “Get out of here! Stay away from me, and never approach me
in this state again!” Weeping and sobbing, I left his exalted presence
and sought forgiveness for my state. I wore myself out in the effort to
rid myself of every trace of that vain conceit. With the spiritual support
of the venerable Mawlånå, that state departed from me.
That same light also appeared to my mother, but she was so delighted
by its appearance that she was satisfied with the pleasure it gave her.
She could not make further progress, and she remained stuck at that point.
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At that time, a man had begun to pay me the most flattering

attention, showering me with limitless and incalculable praise and
commendation. I could finally bear it no longer, so I asked him: “Why
do you treat me with such humility and devotion?” He explained: “One
pitch-black night, I was sitting outside the congregational mosque.
Suddenly, a man approached the place where I was sitting. He had
nothing in his hand, no lamp, no candlestick, yet he suddenly illumi-
nated the whole surrounding area. When the man passed by, the light
went with him and the darkness returned. You are that man!” The man
was telling the truth. I also recalled that moment.
—After spending some time in the venerable Mawlånå’s service, I fell
into an extraordinarily sad and miserable state, because I had derived
no obvious benefit from following the Spiritual Path. At night in the
mosque, I would weep as I beat my head on the walls and the floor.
During the day, I would go into the countryside, passing the time in
supplication. One day, the venerable Mawlånå saw me in tears, and he
said: “Weep! Never stop weeping and imploring! Bring yourself to the
state that is the target of merciful compassion! Your tears and your
supplication are very effective.” I had actually wept a great deal, ever
since my childhood. I possessed a great aptitude for shedding tears.
After saying this to me, the venerable Mawlånå treated me so kindly
that the result of my spiritual connection [nisba] immediately became
apparent in me. In the wake of this transformation, I had sat down one
night in the congregational mosque. I was striving to practise vigilant
contemplation. Towards the middle of the night, sleep threatened to
overwhelm me, so I stood up. What did I suddenly see? The venerable
Mawlånå had come and sat behind me, in the state of vigilant contem-
plation [muråqaba]. I was troubled by my failure to notice when he had
come and sat there. I was about to move and sit behind him, when he
raised his blessed head, saying: “Shams ad-Dºn, why did you stand up?”
I replied: “I stood up to conquer my sleep.” He then gave me such a look,
that an empty space within me was completely filled, and my link to the
Spiritual Path was brought to perfection.

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According to the venerable Mawlånå Shihåb ad-Dºn A¥mad:

“While I was in his company one morning, the venerable Mawlånå
Sa‹d ad-Dºn said: “Tonight, the son of a camel driver experienced such
a revelation, that the angels of the seven heavens are envious of him.”
From this we understood that Mawlånå Shams ad-Dºn Mu¥ammad
must be the person referred to, since his forefathers used to keep camels.

—Our Shaikh, the venerable Mawlånå Sa‹d ad-Dºn, was endowed
with such power of dispensation [taƒarruf], that he used to cause
whomever he wished, and whenever he wished, to drink the wine of the
link [nisba] of the glorious saints. In their spiritual intoxication, he
would also make them transcend their ordinary selves. One day, while
going to see the venerable Mawlånå, we arrived before the doorway of
a mosque. The call to the sunset prayer was being recited. We entered
the mosque and performed the ritual prayer. That day in that mosque,
a recital of the entire Qur›ån [khatm] had been performed. The Qur›ån-
reciters had assembled, the lamps had been lit, and many people had
gathered together.
The venerable Mawlånå was sitting in a corner, facing the Qibla. I
went and sat behind him, and directed my heart towards him. He raised
his head, looked behind him, and beckoned me to squeeze in by his side.
I moved next to him, but before I could sit down, I passed beyond myself.
A glance of his had caused me to lose consciousness, so I could not sit
down, and I was quite unaware of the crowd, as well as the recitals of the
Qur›ån, the hymns [ilåhiyyåt] and the poems. When I came to myself,
the muezzin was delivering the call to the late evening prayer.
—With the Mathnawº [of Mawlånå Jalål ad-Dºn R«mº] in my hand,
I was sitting outside the congregational mosque. The venerable
Mawlånå Sa‹d ad-Dºn appeared quite suddenly. He noticed the book
in my hand, and said: “What is the book you are reading?” I told him
it was the Mathnawº, then he said: “The task is not completed by
reading the Mathnawº. You must strive until its meaning arises from
your heart!” He entered my room one day, saw a copy of the Qur›ån
[muƒ¥af] on the shelf, and asked: “What book is this?” I told him: “It
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is a copy of the Qur›ån!” He then went on to say: “For a seeker at the

outset, it is necessary to concentrate on the affirmation of Oneness
[Taw¥ºd]. For those at the intermediate stage, reading the Qur›ån is the
task, while the performance of supererogatory prayer [nåfila] is the task
of those at the stage of advanced progress. You must occupy yourself
with negation [nafy] and affirmation [ithbåt]!”
—At the time when I became attracted to the venerable Mawlånå
Sa‹d ad-Dºn, I was already making considerable efforts. I had devoted
myself with all my heart to the spiritual link [nisba] of the glorious saints.
I was losing my ability to move, through sitting in the same position
every night until dawn. Even if there had been walnuts or hazelnuts on
the stone floor beneath my knees, I would have been indifferent. I could
find neither the time nor the heart to do as little as clean the floor.
One day, again at the start of my spiritual career, I had sat down in the
corner of the mosque, adopting a cross-legged posture. Suddenly, I
heard a terrifying voice cry: “Hey there, you ill-mannered creature! Do
servants sit like that before the ruler?” I shifted so abruptly to a kneeling
posture, that the stone floor hurt my knees and the pain brought tears
to my eyes. In all the forty years that have since gone by, I have never
again had occasion to sit cross-legged.
—Our Shaikh, the venerable Mawlånå Sa‹ºd, had mounted a mule
and set out on the road, in order to visit Shaikh Bahå› ad-Dºn ‹Umar.
I was riding ahead of him on a donkey. I felt thirsty along the way, but
I could find no opportunity to drink water. While we were travelling
along like this, the venerable Mawlånå called out to me: “You are
thirsty, is that not so?” “Yes,” said I, and he went on to say: “Ever since
leaving the city, I have been feeling a thirst inside me. I assumed it was
from myself, but it was evidently your thirst reflected onto me.” I drank
a little water, and my fever was extinguished. The venerable Mawlånå
was also relieved of thirst.
We reached the place we had come to visit. Taking the venerable
Mawlånå’s cloak and staff, I retired into a corner. The Shaikh and
Mawlånå began a friendly conversation. Since I was sitting at a
distance, I could not hear what they were talking about. It occurred to
me to focus my attention on the Shaikh, so I directed my inner being
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towards him. With what amounted to a scream, Shaikh Bahå› ad-Dºn

cried out: “Hey, what are you doing?” Then he smiled, and I noticed
that the venerable Mawlånå was smiling too. This focusing was very
slight, and it had not taken a moment. Nevertheless, its effect was great
and lasted for several days. It continued like a rainfall that does not
know how to stop. I consulted the venerable Mawlånå, asking him:
“When a spiritual pauper [faqºr] focuses his attention on one of them,
with sincere devotion, why can saintly individuals not bear the burden
of it, and why can they not prevent themselves from coming under its
influence?” He replied: “There is a complete proximity between saintly
individuals and Allåh’s realm of mysteries. When seekers focus their
attention on them, it forms an obstacle to this closeness. That is why
they cannot restrain themselves from crying out in pain.”
—Early in my spiritual career, I was sitting in the congregational
mosque, below the official enclosure and facing the Qibla. I was engaged
in the practice of remembrance. Suddenly, an odd figure appeared in
front of me. It was a strange creature in the shape of a human being, dark
in colour, extremely thin, and tall in stature. It was so tall that its head
seemed about to touch the ceiling of the official enclosure. Its head was
tiny, no bigger than an Indian walnut. Its mouth was wide open, and
its teeth were as white as milk. Its neck was as slender as a rope, and very
long. Wearing a smile, it started coming straight towards me. It was
making various peculiar movements, sometimes bending over and
sometimes straightening up.
I said to myself: “This is probably what they call an ogre or demon!”
I felt sure it intended to distract me from the practice of remembrance,
and detach me from the spiritual link [nisba] of the glorious saints. I tied
myself firmly to the Spiritual Path, and pressed on with my work more
energetically. The ogre went through all sorts of motions in order to
distract me, but to no avail. It finally loomed above me, but I still
ignored it and pressed on with my work. It saw that I was not
abandoning my work, so it jumped on my shoulders and wrapped its feet
around my waist like a rope. Even in that condition, I showed no sign
of dismay. Before very long, the ogre unwound its feet from my waist,
rose high into the air like a puff of smoke, and vanished from sight.
Since then, I have never seen anything resembling that.
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—One day, again in the congregational mosque, at the edge of the

courtyard and in an open space, I was lying on my right side and
watching the stars. Suddenly, I noticed that all the stars in the sky were
raining down like dew, and were coming in my direction. I saw the stars
at such close range, that I thought I would be able to catch them, if I
simply stretched out my hand. This spectacle produced a state of ecstasy
within me, and that state did not desert me till the following morning.
—Still in the early stages, I was sitting in my father’s presence, when
I began to sense that I would soon lose contact with my ordinary self.
I said to my father: “I may lose consciousness for a while. Let me know
about anything important to me, and tell me how many times of prayer
I have missed!” My feeling proved correct. I lost my conscious
awareness. When I came back to myself, I saw that my father was
weeping at my bedside. When I asked him why he was weeping, he said:
“How can I not weep? For three whole days you have been lying like
a corpse! However much soup we put in your mouth, it would not go
down your throat. We had lost hope of your survival.” I did some
counting. I had missed fifteen of the times prescribed for ritual prayer.
I got up at once, and attended to the late performance [qaæå›] of the
omitted prayers.
—Experiences of this kind, in which I lost contact with my ordinary
self, began to recur several times on the day immediately following such
an experience. It got to the point where my conscious time was less than
my unconscious time. In other words, there was hardly any gap between
one experience and the next. I consulted the venerable Mawlånå, and
unbosomed myself to him. He said: “Never fear! The frequent
occurrence of that state is due to inner weakness. Your inner being has
now found strength. That state [¥ål] has become a station [maqåm]
installed within you.”

The Arabic word ¥ål [state, condition] is a technical term in the

language of the »«fºs. It refers to a state conferred by Allåh’s grace and
providential care, in which spiritual transformations and strange quali-
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ties appear in the seeker. In their coming and going, the seeker has no
personal choice. Regardless of his wishes in the matter, he experiences
sorrow and joy, qabæ [constriction; depression] and bas£ [expansion;
relief], and so on.
One of the essential features of the ¥ål is that it is not permanent and
that it quickly disappears. Another is that it manifests in many different
forms. When the ¥ål is detached from external appearances, and
becomes established in the seeker, its name changes to maqåm [station].
It has now become the seeker’s personal possession. The ¥ål is not at the
seeker’s disposal, but rather keeps him under its control. As for the
maqåm, its properties are subject to the seeker’s power of dispensation
[taƒarruf]. That is why the »«fºs apply the term ¥ål to a kind of gift, and
maqåm to something earned.

—At the beginning of my spiritual career, obedient to the venerable
Khwåja’s command, I did not leave the congregational mosque of
Heråt. Each night until dawn, I used to wander around inside the
mosque, weeping and sobbing. I was so disturbed by the effect of my
spiritual link [nisba], when it appeared within me, that I would knock
my head against the stones of the mosque, and I would notice bumps as
big as walnuts swelling on my head. For nothing except my natural
needs would I ever go outside the mosque.
At one time, the city gates of Heråt were closed for forty days. People
began to fill the mosques, but I never asked anyone to explain this
crowding on days apart from Friday, the Day of Congregation! So
extreme was my lack of interest in the external world. I happened to
hear some people discussing the reason for the closure of the city gates,
so I asked them about it. They looked at me with surprise, saying: “Are
you not here in this city?”
At one point, when I had withdrawn into seclusion [i‹tikåf] inside the
mosque, no food came from anywhere for three days and nights. My
strength was exhausted by hunger. In order to get myself a little bite to
eat, I decided to go outside. I had stepped out of the mosque with my
left foot, but before I had moved my right foot, an inspiration [ilhåm]
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boomed: “Are you selling Our company for a piece of bread?” I pulled
my foot back, and slapped myself hard on the face. I struck so hard that
the impact of the blow stayed on my face for a week.
After slapping myself, I went and sat in a corner of the mosque. I made
myself promise: “Even if I die of hunger, I shall not go out again in
search of food!” I then experienced a state in which no desire for food
remained within me. At that moment, a man came in. Without saying
a word, he set an array of foodstuffs in front of me, then off he went,
again without saying a word. Because the unknown man had come and
gone without thrusting himself upon me, the things he had brought
were all the more to my liking.
—The venerable Mawlånå asked me: “Do you know what condition
so-and-so is in?” The man he was asking about was someone who had
come from the distant provinces to study in Heråt. After seeing the
venerable Mawlånå, he had abandoned his studies and become devoted
to the Shaikh. Forsaking everything, he would sit in his room in the
college. Instead of mingling with the venerable Mawlånå’s companions,
he would spend most of his time pondering in silence in a corner, and
nothing could shake him out of his depression.
In answer to the venerable Mawlånå’s question, I said: “I do not
understand the condition of the person you have asked about, but I am
of the opinion that he is always in a state of inner struggle.” Mawlånå
then told me: “Go to him one day, and discover the nature of his
condition! You must not leave his side without learning what it is!”
Obedient to this command, I went to the college and found that man
in his room. After observing his condition for quite some time, I said:
“How do you amuse yourself, while sitting all the time in this lonely
nook, and making no contact with anyone? Why do you keep to
yourself like a bird in a cage, away from the fellowship of friends and
separated from their company?” He replied: “I am a person used to
constant loneliness. I lack what it takes to mingle with other people,
especially when it comes to being seen among the venerable Mawlånå’s
companions. Since I do not consider myself worthy of them, I stay far
away, in case I make a nuisance of myself.”
I was not persuaded by this explanation, so I said: “There must be
some other factor that prevents you from socializing. Tell me what it is!”
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He said: “This insistence of yours is very odd! Why are you pressing me
like this?” I said: “I am simply doing what the venerable Mawlånå told
me to do. He warned me not to leave your side, so long as your inner
condition was unclear to me.” On learning why I had come to him, he
changed his attitude and explained: “I experienced a very peculiar state
[¥ål], a state that defies explanation and interpretation. This much I
can tell you: After each late evening prayer, when I come to my room
and set to work in accordance with the principles of the Masters of
Wisdom, an endless sea of light enfolds me. This ocean surrounds me
from every side, so I lose contact with my ordinary self and remain in
that state until the break of day. During the daytime, I am as if frozen
stiff, motionless within the pure radiance of that light. This is my
constant state!”
This explanation affected me profoundly. It touched my spirit and
plunged me into jealousy and envy. When I appeared before the
venerable Mawlånå, I was not confronted with any question. He did
not ask me: “Did you learn the nature of his condition?” I understood
that his purpose had been to teach me a lesson, and to show me what
people experience under his training.
The venerable Khwåja Kilån, the father of the venerable Mawlånå
Sa‹d ad-Dºn Kåshgharº, would occasionally send that person something
to eat. That person used to break fast one day in three. While stretching
his hand towards the food, he would act as if he had already satisfied his
hunger, and was eating with difficulty. Eventually, his condition came
to the notice of someone who took delight in serving and honouring
this »«fº community, so he appointed a boy to take that person a tray
of tasty foodstuffs, on a daily basis. The first day this happened, that
person sat the boy at his side, and made him eat everything he had
brought. When the boy got back home with the empty dishes, he
concealed the fact and told his master: “That mullah ate your food with
great pleasure, and offered prayers of supplication on your behalf!” This
situation continued in this manner. After a while, the sender of the
food came to realize what was actually happening, so he thrashed the
boy and stopped sending food to the college.
—My father was in the venerable Mawlånå’s presence. I was also
attending to his service. When my father commanded me to perform
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a certain task, the venerable Mawlånå told him: “That is not the
child you think you know!” Then he added: “The father of the
venerable Bahå› ad-Dºn Naqshband had fallen ill. The venerable
Khwåja appointed two dervishes to serve his sick father, but his father
treated these dervishes harshly and abruptly, and behaved in a manner
that threatened to break their hearts. On learning of this situation, the
venerable Shåh Naqshband approached his father’s bedside, saying:
“Father, these dervishes are serving us for the sake of the good pleasure
of the Lord of Truth! It is our basic duty to treat seekers of the Truth
with respect, affection and service! Why are you treating them harshly
and hurtfully?”
His father replied: “Since I am your father, should I take advice from
you?” The venerable Naqshband said: “Yes, you should take advice
from me! You may be my father in outer form, but inwardly I am your
father! You may have trained me outwardly, but I am training you
inwardly!” On hearing these words from his son, the venerable
Khwåja’s father fell silent and abandoned his harsh abruptness.
While the venerable Mawlånå was uttering these words, my own
father was extremely disturbed, and he never again commanded me to
act as a servant. Furthermore, he began to treat me with reverence and
respect. He would not pass in front of me on the road, and he did not
wish to step ahead of me. I felt very uncomfortable with this situation,
but I could do nothing to prevent it.
—When the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº first took to
his deathbed, a Khalwatº Shaikh came to visit him, together with a
disciple of his. After some conversation, the Khalwatº Shaikh asked
Mawlånå for permission to perform remembrance [dhikr] in accordance
with his own rules. The venerable Mawlånå replied: “That is very
appropriate!” The Shaikh and his disciple thereupon embarked on
their regular practice of audible remembrance. After the remembrance,
followed by a brief period of vigilant contemplation [muråqaba], the
Shaikh asked the venerable Mawlånå: “I understand that you are a
Sayyid; is that correct?”
When the venerable Mawlånå answered in the affirmative, the
Shaikh said: “It is surely not permissible for you to be endowed with
such an honour as descent from Allåh’s Messenger, and yet conceal this
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ancestry, so how can it be, that you have spent your whole life without
revealing the fact that you are a Sayyid?” He replied: “After my father’s
death, a tablet inscribed with the family tree was left to his heirs. I
carried it here and there, but then, so as not to use it as the means of
egotistic display and the instrument of ostentatious Sayyidhood, I
installed it in a hole in the wall and plastered it over with clay. I decided
to say nothing about it, unless someone asked me. No one asked me
until now, so I never mentioned it. Today you have asked, so I have not
concealed the truth. I have told it as it is.”
He also asked the Shaikh: “What prompted you to ask me whether
or not I am a Sayyid?” The Shaikh said: “Just a moment ago, during the
vigilant contemplation after the remembrance, the beloved of Allåh
[the blessed Prophet Mu¥ammad] appeared to me and said: ‘My son [my
direct descendant], Sa‹d ad-Dºn, has enabled two of his disciples to
reach me, and has elevated them to the station of sainthood.’ That is
what prompted me!” To this the venerable Mawlånå responded: “He
ought to have assigned a greater number to those disciples!”
The Shaikh’s disciple then explained: “Our Shaikh has a slight
impediment in his hearing. He only heard the ‘two’ in ‘thirty-two.’”
The venerable Mawlånå expressed his appreciation of the disciple’s
intelligence and alertness, saying: “The correct version is the one you
have stated!” He then went on to say: “Through Allåh’s providential
care, thirty-two of our close relatives have attained to the degree of
sainthood.”
While the venerable Mawlånå was uttering these words, I wondered
whether or not he was included among those thirty-three individuals.
The venerable Mawlånå looked at me and smiled, but he gave no
explicit answer to my unspoken query.

While the venerable Mawlånå Shams ad-Dºn Mu¥ammad R«jº was
resident in Mecca, he spent much of his time together with the
venerable Shaikh ‹Abd al-Kabºr. As we have previously remarked,
Shaikh ‹Abd al-Kabºr was one of the rare saints of that day and age.
When the venerable Shaikh came from Yemen to Mecca, he spent a
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whole year without eating anything that could be called food, and
without drinking enough water to quench his thirst. He never failed to
perform the circumambulation of the Ka‹bå, and, for one whole year,
he did not feel comfortable in any sitting position, except at the point
of testimony [tashahhud] in the ritual prayer.

When I arrived at the venerable Shaikh’s meeting, I saw that many
distinguished people were present there. I sat in the back rows. After
a while, he raised his head, noticed me and asked: “Who is this?”
Several of those who saw and recognized me replied: “A member of the
Naqshº Order.” He was very pleased, and he said: “Splendid, splendid!
They are among the saved, the truthful!” One should bear in mind that,
when it came to admiring people, the venerable Shaikh had a very
miserly disposition. If something was related about great saints like
Junaid and Shiblº, it did not suit his disposition, so he would promptly
express criticism, saying: “Improper speech! Erroneous speech!”
He said one day: “I had a father who walked on water or flew in the
air, but who could never savour an atom of the scent of the affirmation
of Oneness [Taw¥ºd].” Another day, while his crowded listeners were
following him in ecstasy, he haughtily declared: “Allåh is not the
Knower of the Unseen [‹Álim al-Ghaib]!” This pronouncement threw
everyone into a sudden panic. This statement was clearly at odds with
the Sacred Law [Sharº‹a]. He immediately added: “Because, for Allåh,
there is no such thing as the unseen! In relation to Him, everything is
at the level of visibility. Where He is concerned, there is nothing
hidden, so nothing could possibly be called unseen. If what is meant by
‘unseen [ghaib]’ is ‘non-existent [ma‹d«m],’ well, knowledge does not
apply to nothingness. The Qur›ånic expression ‘world of the unseen
[‹ålam al-ghaib]’ is relevant to us, but not to Allåh.” While the venerable
Shaikh was explaining this subtle distinction, he lowered his aim from
his original objective, and spoke in a manner that everyone would be
able to understand.

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“I asked the venerable Mawlånå Shams ad-Dºn Mu¥ammad R«jº
what he meant, when he said that the Shaikh ‘lowered his aim from his
original objective.’ I wished to learn the secret point alluded to by the
expression ‘original objective.’ He said: ‘At the level of absolute
essence [dhåt] and identity [huwiyya], all relativity [nisba wa iæåfa] falls
away. At that level, no reference is made to “the world of the unseen
[‹ålam al-ghaib].”’”

The venerable Shaikh would never eat the flesh of animals. He used
to provide this explanation:
“I find it very strange that people can eat the flesh of animals. How
can a human being stick a knife into the throat of a living creature
with two eyes, when it is looking him in the face, and is obviously
bubbling with the love of life? How can he sit and eat its flesh with
eager appetite?”
As we understand from these words, the venerable Shaikh ‹Abd
al-Kabºr must be counted among the Abdål [lit., “substitutes”] of that
day and age. That is because unwillingness to hurt and kill animals, and
to eat their flesh, is peculiar to the category of saints called Abdål. The
distinctive feature of that spiritual station [maqåm] is contemplation of
the life force and its influence on things.
The venerable Shaikh used to observe the all-year daytime fast [ƒiyåm
ad-dahr]. At the time of fast-breaking [if£år], he would open his leather
pouch, which contained a slab of pastry that he called sunnaiq [gypsum
plaster] and a wooden bowl. He would take a piece of sunnaiq, soften
it in the bowl with water from Zamzam [the sacred well in Mecca], and
eat it. This constituted everthing that he would eat until breaking fast
at the end of the next day.
When I left the venerable Shaikh’s company and came to Egypt, I
learned that one of the great Shaikhs there, in his dream, had seen that
one of the pre-eminent saints, after losing the sight of both eyes, would
attain to the station of Qu£b [Cardinal Pole] and Ghawth [Spiritual
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Succour]. He would remain for two years in the station of Ghawth-

hood, before passing on to the realm of perpetuity. Before very long, we
heard that the venerable Shaikh had lost both his eyes simultaneously.
He died as predicted, after living for two years in this condition. His
blessed tomb is a well-known site in Mecca, and a place of visitation for
masters of the heart.
I heard this from ªåfiœ Kåshgharº, who had been at the meeting held
by the venerable Khwåja Mu¥ammad Pårså:
“We were in the venerable Khwåja’s presence. He was in the state of
silence. His silence was very prolonged. My patience ran out, so I
appealed to him to say something for our benefit, something from which
we could learn a lesson. He said: ‘If someone learns nothing from our
silence, he will not learn from our speech!’
“Another day, someone likened the seeker of this path to the falcon,
wished him to fly only once, and advised him to stay in his place after
that, whether or not he could find any prey. This was the venerable
Khwåja’s response: ‘Yes indeed, the seeker must be like the falcon,
but he must refrain from flying, and he must be satisfied with a piece
of bone!’
“On yet another occasion, he said: ‘This creature is such an oddity!
He says he will do something tomorrow. He does not realize that today
is yesterday’s tomorrow. By doing something today, that is how he can
do something tomorrow.’”
At the end of his life, he said:
—For thirty years now, the capacity for heedlessness has not remained
within me. If I say: “Let me plunge myself into heedlessness for a
moment,” I find it unachievable.
—My state resembles the water bird, the bird that dives if it wishes,
and stands on the surface of the water if it wishes.
(By saying this, he was indicating his presence at the spiritual station
of communion [jam‹ al-jam‹]. That station is the point of contact
between the Lord of Truth [ªaqq] and His creatures [khalq].)

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“When the servant becomes extinct to himself, and survives with the
Lord of Truth, he materializes with the attributes of Divine Glory [ƒifåt
Sub¥aniyya] and comes into being with the second body. He takes
control of all levels of spiritual and physical existence, and always
appears within the manifestations of Beauty [Jamål] and Majesty [Jalål].
He sees the Truth in the mirror of the creation, and the creation in the
countenance of the Truth, with no veil between them. What he
sees in the mirror of the creation, is the perfection of the Truth,
and what he sees in the countenance of the Truth is the non-existence
of the creation.
“From the human point of view, there can be no one more incompe-
tent and incapable than that person. In reality, however, since he has
materialized with the attributes of Divine Truth [ƒifåt ªaqqåniyya], and
has been equipped with the characteristics of Divine Glory [akhlåq
Sub¥aniyya], it is impossible to imagine anyone more potent. When
someone is endowed with such a manifestation, he will always acknowl-
edge his own servanthood and destitution, and the Divinity [Ul«hiyya]
and Infinite Wealth [Ghånå›] of Allåh. Such an individual has adorned
his outer being with the Sacred Law [Sharº‹a], and his inner being with
the Spiritual Path [¡arºqa] and Reality [ªaqºqa]. He is at the station of
observing all the sacred rules, and he is in a position to exercise control.
“A moment arrives, however, when his mind is erased by the wine of
the affirmation of Oneness [Taw¥ºd], which he drinks from the hands
of the Divine cupbearers, and he is made to forget himself and the
external world. Because of that real experience, he begins to voice the
words: ‘Everything is He [hama «st in Persian]!’ This state comes about
when the seeker’s created aspect becomes extinct in his creative aspect,
and he is exhausted and overburdened. The seeker sees that all his
personal properties have been drowned, melted and consumed in the
ocean of Oneness. It is then that utterances contrary to the Sacred Law
are heard pouring from his tongue, like the notorious utterances of
Manƒ«r [al-ªallåj], Junaid and Båyazºd al-Bis£åmº. In these states, they
are outside the sphere of the intellect and formal behaviour. Their
words and their outer forms are like the incident of the bush and the fire
in the story of the venerable Moses. While uttering those words,
Manƒ«r, Junaid and Båyazºd were not outwardly present.
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“The darkness of the world of possibilities remains intact, until the

rising of the sun of Reality [ªaqºqa]. Such is the wisdom in the
principle: ‘Reality has come and falsehood has gone.’ This topic is like
an endless ocean, of which the shore is unreachable and unattainable,
and it can never be fully explained in words.”

According to the venerable Shaikh Mu¥yi’d-Dºn ‹Arabº: “To certain
saints, in the wake of their hard spiritual exercises, the secret of the
apparent world is said to be disclosed. One night, I asked Allåh to reveal
the true significance of this. I was shown something so tremendous that
the back of the human being could not support its weight. Under the
impact of the spiritual weight, my physical body was on the verge of
being smashed to smithereens. I was rescued by imploring Allåh to
conceal that inner meaning from me.”
After relating these words, the venerable Mawlånå Shams ad-Dºn
Mu¥ammad R«jº said:
“If they leave me to my own state, I never open my mouth! For me
to say anything at all, it must be a case of sheer necessity.”

Some of the venerable Mawlånå’s supernatural exploits [khawåriq]:
While the venerable Mawlånå was just a little boy, he mounted one
of his father’s camels, and started to make it run and dance to right and
left. The camel herdsman was a rough and bad-tempered fellow, but he
was absent at that moment, so he did not notice that the venerable
Mawlånå had mounted the camel. When he came back, he flew into
a rage. Grabbing hold of the camel, without a thought for its rider, he
pulled it down so violently that Mawlånå was covered in cuts and
bruises. His mother scolded the camel herdsman, and rebuked him
sternly for what he had done to her child. That night in the stable, the
herdsman was lying asleep next to the camels. The same camel
suddenly got up, went over to the herdsman, and set about trampling
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him to death. Awakened by the herdsman’s yelling, the people of the

house were unable to rescue him, in spite of all their efforts. In view of
the mysterious influence displayed by Mawlånå at that young age,
everyone was left pondering profoundly.
A certain young man, who was occupied in construction work, had
addicted himself to booze and debauchery. He consorted with bad
cronies. A building was once being erected on the roadside. The young
man was working there, with his tools in his hands, covered in mud, and
dangling his feet from a platform. Just then, the venerable Mawlånå
walked under the platform. When he noticed Mawlånå, the young man
quickly pulled up his dangling feet, stood in a respectful posture, and
waited for the blessed individual to pass beneath the platform. This
behaviour was so pleasing to the venerable Mawlånå, that he fixed his
gaze on the young man on the platform, and gave him a very long and
deeply penetrating look. Then he went on his way. The young man was
as if struck by lightning. In that condition, covered in dust, soil and
mud, he followed after Mawlånå. He caught up with Mawlånå in the
congregational mosque, and bowed his head in his presence. After that,
there would be no more boozing, no more debauchery, no more
vagrancy, nothing else of the kind. Charmed by a single glance from
Mawlånå, he had obtained the great salvation and embarked on the
path of intimate Divine knowledge [ma‹rifa Ilåhiyya].
On one occasion, the venerable Mawlånå was sitting with his
companions in the congregational mosque. A member of the circle
entertained this thought:
“The saints are said to influence the inner beings of the people they
touch. I do not know whether this is true, but I do know that I cannot
see any trace of it in the venerable Mawlånå. In any case, the fault is
not in him, but rather in our own ineptitude, in our non-acceptance of
spiritual influence [taƒarruf].”
Just then, a movement arose within the thinker of this thought. He
seemed to be tugging his heart out with tweezers. He raised his head and
looked. The venerable Mawlånå’s eyes were fixed upon him. He felt
such a mixture of profound delight and pain, that he collapsed on the
ground and lost consciousness. He remained in that condition for
several hours.
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While the author of the Rasha¥åt was performing the ritual prayer
behind the venerable Mawlånå, he noticed that Mawlånå was placing
all his weight on his right foot, and hardly moving his left. He found
this astonishing, since it was not in keeping with the norms of conduct.
After the prayer, without having asked, he received the explanation:
“In his childhood, the venerable Mawlånå suffered a dangerous frost-
bite in his left foot, and that caused permanent damage.”
In a dream, the author of the Rasha¥åt saw the venerable Mawlånå
with his two eyes shut. He woke up feeling badly disturbed. He went
to the venerable Mawlånå, seeking to understand the significance of
this dream, for which he could think of no interpretation. He lacked
the courage to ask, however, so he waited for the interpretation to come
to him from the venerable Mawlånå. Hours went by, but the venerable
Mawlånå was not consciously present. Finally, the mystery was solved.
The venerable Mawlånå said:
“One eye of the human being is fixed on this lower world, while his
other eye is fixed on the realm of the angels. If someone dreams that his
left eye is shut, this means that he does not see this lower world, and that
he is absorbed in the realm of the angels. If the right eye is closed, the
reverse is the case. He does not see the realm of the angels, and remains
attached to this lower world. The first of these experiences is typical of
those at the intermediate stages, while the second applies to the lowest
rank. There is also a superior degree, in which both eyes must be closed
simultaneously. This represents the spiritual state of the great saints,
who look at neither this world nor the realm of the angels, but fix
their sight exclusively on the realm of Omnipotence [Jabar«t] and
Divinity [Låh«t].”

In the year A.H. 904/1499 C.E., on the 16th of Ramaæån, the

venerable Mawlånå breathed his last breath. His death sickness had
lasted forty days. One day before his death, he was in the presence of
Shaikh »afiyyu’d-Dºn, the author of the Rasha¥åt, who wishes to
provide the following account:
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He turned to this poor creature and said: “You have entered the
foster-sonship of our Shaikh, the venerable Mawlånå Sa‹d ad-Dºn. No
one can lay a hand on you henceforth. From now on, you can enjoy
comfort and happiness within his protective embrace. Assure your
heart that it has reached the goal of its quest!” He never abandoned his
courtesy and kindness.
At that time, one of his companions asked: “After you, to whom is
it necessary for us to commit ourselves?” He replied: “To whomever you
feel inclined, and in whomever you have confidence.” He was also
asked: “If we continue to focus on you, how will it be?” He said: “There
will be no harm in that!” Then he went on to say: “As for those
individuals who have become established, they will progress from one
state to another, from one quality to another.” I understood this to
mean: “Those individuals have become established in the station of
sainthood [walåya] and spiritual directorship [irshåd]. When Allåh’s
saintly friends pass on to the Hereafter, they do not die, but simply move
from one home to another. In accordance with this principle, they
change their state and quality, but this alteration presents no obstacle
to their constancy in the provision of bountiful grace. Indeed, their
migration to the Hereafter actually increases their power to confer
benefit. That is because their separation from the body of human nature
has removed them from the defects and hindrances of that body, and no
obstacle remains to hinder their effectiveness.”
As a matter of fact, the venerable Mawlånå Jalål ad-Dºn R«mº’s
master, the venerable Sul£ån Walad, said at the time of his death: “Do
not grieve over the separation of my spirit from my body! Never lose
your hopeful expectation! Remember that, in order to behold the
sword, it is necessary to draw it from the scabbard!”
At that time, someone asked the venerable Mawlånå Shams ad-Dºn
Mu¥ammad R«jº: “What is the method of vigilant contemplation
[muråqaba]?” He replied: “In the practice of vigilant contemplation,
our method is very rare and beautiful, but difficult. You must still
preoccupy yourself with negation and affirmation [nafy wa ithbåt]! The
reality in which you believe, and to which you are committed, is the
Truth, and it is necessary to attain thereto.” Shortly after that, he said
lethargically: “Now, our only sound is ‘Allåh, Allåh.’”
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Poor creature that I am, I mentioned these words of the venerable

Mawlånå to Mawlånå ‹Abd al-Ghaf«r, who said: “If I had heard him
say this when he was in good health, I would have gone and clung to the
hem of his gown, and I would have entered his service there and then.”
He then expressed his regret at having missed Mawlånå’s fellowship.
One day later (16th Ramaæån), at the time of the dawn prayer, the
venerable Mawlånå sent for a piece of clean soil, made the dry ablution
[tayammum], and performed the ritual prayer with gestures. After the
sun had risen, his breathing was accelerated. The sense of “Allåh,
Allåh” came from his every breath. He did not lose his conscious
awareness until the very last minute. It was clear that he was striving
to cling tight to the spiritual link [nisba] of the Masters of Wisdom. At
that point, in came a man who was ignorant of the secrets of the
Spiritual Path [¡arºqa], and he started repeating the affirmation of
Oneness [Taw¥ºd] in a loud voice. The venerable Mawlånå made a sign
with his blessed hand, and dissuaded this man from repeating the
affirmation of Oneness. Mawlånå ‹Abd al-Ghaf«r was also present. He
also signalled to the man, and advised him to say no more than “Allåh,
Allåh,” in a quiet voice. By flickering his eyelashes, the venerable
Mawlånå expressed his approval of this advice, and declared it to be
correct. The fellow started saying “Allåh, Allåh,” but in a loud voice.
At that moment, the venerable Mawlånå, whose station was that of
pure and absolute affirmation, not that of negation and affirmation,
surrendered his spirit with the sound “Allåh” coming from his heart.
On the seventeenth day of Ramaæån, his funeral was held at the site
of the Festival, on the outskirts of the city. People came in streams from
every direction, from inside and outside the city, from places far and
near. After his funeral prayer had been performed, by this crowd
resembling an ocean, he was buried beside the radiant tomb of the
venerable Mawlånå Sa‹d ad-Dºn Kåshgharº. Two months later, how-
ever, at the insistence of some of his companions, his blessed body was
removed from there. It was transferred to the tomb he had prepared for
himself, in the vicinity of the mausoleum of the venerable Khwåja
‹Abdu’llåh Anƒårº. Many are the people who have written elegies
about him, compiled biographies, and extolled his lofty virtues.
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SECTION
Concerning the venerable

Khwåja ‹Ubaidu’llåh ¡ashkandº
Introduction
U p to this point, we have related the exploits of the saints of the

Naqshbandº chain [silsila]. Henceforth, as noted above, we shall
focus on the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº, his ancestors,
his descendants and his companions, and we shall describe their merits,
their virtues, their spiritual insights and their charismatic talents.
This poor creature (the author of the work, Shaikh »afiyyu’d-Dºn)
considers himself obliged to offer a definitive account of what he has
heard directly from the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº, and
of what he has heard from the venerable Amºr ‹Abd al-Awwal and
Mawlånå Ma¥m«d Qåæº. He regards the fulfilment of this task as a most
splendid duty.

Khwåja Mu¥ammad Nåmº
Khwåja Mu¥ammad Nåmº was the grandfather of the venerable
Khwåja’s grandfather. He was a native of Baghdåd, though some say
that he came from Khwårizm. He was a pupil of the Shåfi‹º scholar, the
venerable Ab« Bakr Mu¥ammad ibn Ismå‹ºl Shåshº.
Shaikh Ab« Bakr divided his own life into three segments, devoting
one year to battle with the unbelievers, one year to preoccupation with
the Sacred Law [Sharº‹a] and the Spiritual Path [¡arºqa], and one year
to performing the Pilgrimage and visiting the blessed sites. Among the
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notables of Baghdåd at that time, Khwåja Mu¥ammad Nåmº joined the

pupils of the venerable Shaikh, when he came to Baghdåd. Because of
his love for the Shaikh, he collected the members of his household and
brought them to Shåsh, where he stayed in the service of the Shaikh
until he died.

In the early stage of his career, when he lived in the province of Shåsh,
the venerable Khwåja ‹Ubaidu’llåh paid frequent visits to the tomb of
Shaikh Ab« Bakr. He used to say: “The venerable Shaikh’s spirituality
is very strong, enduring and helpful.”
Shaikh ‹Umar Båghistånº

Shaikh ‹Umar Båghistånº was the venerable Khwåja’s great-grandfa-
ther on his mother’s side. He was born in one of the villages of
Tashkent, a mountain village called Båghistån. His genealogy goes back
through sixteen stages to ‹Abdu’llåh, the son of the venerable Caliph
‹Umar ibn al-Kha££åb. As for his lineage in the Spiritual Path, it can
be traced, step by step, as far as Ab« Bakr Nassåz and Abu’l-Qåsim
Jurjånº. He lived for ninety-three years. At the age of thirty, he
experienced ecstasy, and then trod the path of perfection for sixty-
three years.
He used to say: “I am cast in the mould of Allåh’s Messenger. Of this
I have no doubt. Just as the life of Allåh’s Messenger spanned sixty-
three years, my own life after ecstasy, which is my real life, will last for
sixty-three years.”
His death occurred in A.H. 698/1299 C.E., and his tomb is in Tabrºz.

According to Khwåja ‹Ubaidu’llåh ¡ashkandº:
I was in the company of the venerable Mawlånå Ya‹q«b Charkhº. He
asked me which province I came from, so I told him I was from the
province of Shåsh. He then asked: “Do you have any kinship with
Shaikh ‹Umar Båghistånº?” Since it did not please me to say that I was
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the Shaikh’s close relative, I gave the reply: “It seems that our fathers
were among his disciples and associates.” He then went on to say: “The
venerable Khwåja Naqshband admired his path, and used to say that he
combined observance of the Sacred Law with ecstasy. This commen-
dation is extremely fine, because it is very difficult to be capable of
observing the Sacred Law after the invasion of ecstasy. Many of the
ecstatics are unable to accomplish this. Shaikh ‹Umar was a strong
individual.”
Shaikh ‹Umar used to tell his son: “My son, do not be a mullah, do
not be a mystic, do not be this or that. Be a Muslim!”
Someone came to Shaikh ‹Umar from afar, to receive the initiation
of the Spiritual Path. The Shaikh asked: “Is there a mosque in your
home town?” “Yes, there is!” “Do you know the rules of Islåm?” “Yes,
I do!” “So why have you taken the trouble to come all this way?”
Shaikh ‹Umar used to say: “We shall empty the heart of the seeker.
Let us leave no inclination therein, except the integrity of Oneness!
All this we shall do!”
Shaikh Khåwand ¡ah«r

Shaikh Khåwand ¡ah«r, the son of the venerable Shaikh ‹Umar
Båghistånº, was very highly qualified in both the exoteric and the
esoteric sciences. Through his father’s instruction and training, he
reached the high degrees of Allåh’s people.
He went to Turkestan, where he befriended Tinguz Shaikh, an
illustrious member of the noble family of Khwåja A¥mad Yasavº. When
he alighted at the home of Tinguz Shaikh, the Shaikh started cooking
a meal with his own hand. The Shaikh had a wife, but she disliked
seeing to domestic tasks. She actually knew nothing about them, so the
Shaikh used to see to all the household tasks. In order to light the stove,
while preparing the full meal, the Shaikh was puffing at the fire, holding
his head close to it. His wife came in suddenly and gave the Shaikh a
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kick in the back, so his head was thrust into the embers and ash. The
Shaikh raised his head, wiped his face, and continued with his work. He
did not utter a sound of protest, yet he answered all of Shaikh
Khåwand’s questions, and solved all his problems.

While the venerable Shaikh Khåwand ¡ah«r was conversing with
Shaikh Tinguz, or Tinguz Shaikh, he asked him: “You have answered
all our questions and solved all our problems, so how can it be, in spite
of all these perfections, that you tolerate your wife’s cruelty, and do not
retaliate against her bad-mannered conduct?”
To this he replied: “The fact that we have acquired so much
knowledge, and such a spiritual state, is due to nothing other than our
patient endurance of this world’s cruelty.”

In the service of Shaikh Khåwand ¡ah«r, there was a certain
individual of whose attitude and conduct the Shaikh did not approve.
He would sometimes even try to drive him away, but the rascal was too
coarse to understand, so he kept coming back and would not separate
from the Shaikh. He even accompanied the Shaikh on his journey to
Turkestan, where Tinguz Shaikh noticed him and said: “This man is a
good-for-nothing person, unworthy of your fellowship! Tomorrow, at
the time of farewell, I shall give him such a present, that you will
immediately understand what he is worth!”
While Shaikh Khåwand and the man in question were saying
goodbye to him, Tinguz Shaikh produced the present he had men-
tioned. He offered a tambourine to the good-for-nothing fellow, saying:
“Here, take your present!”
“I cannot accept a musical instrument like this!”
“The Shaikh’s present must be accepted. You will understand the
wisdom of it later!”
On their homeward journey, the road split into two: one branch
leading towards Khwårizm and the other towards Bukhårå. Shaikh
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Khåwand said to the good-for-nothing fellow: “At this point, it is

necessary for us to go our separate ways, you to Khwårizm and I to
Bukhårå. This is the significance of your present, which Shaikh Tinguz
saw fit to give you: Stupid fools are bound to gather around you, so you
can collect a group from the kind of people who flock to the sound of
the tambourine.”
It turned out just as he had said.

The venerable Shaikh Khåwand ¡ah«r is the author of many works
on the subject of »«fism. Here is an exerpt from one of his works: “The
purpose of the affirmation of Oneness [Taw¥ºd] is to deliver the flesh
from lustful desires, in worshipful service, and the heart from empty
thoughts, in servitude. Otherwise, since Allåh and the Truth [ªaqq]
are One, the affirmation of absolute Oneness is absurd.”

The venerable Shaikh Khåwand used to say: “In the Sacred Law, the
affirmation of Oneness [Taw¥ºd] means saying that the Truth [ªaqq] is
One, and believing in the Unity of the Truth. In the case of the
Spiritual Path, it means detaching the heart from everything but the
Truth.” He also used to say: “As for those who cannot detach
themselves from the foe, what right have they to seek the Friend?” The
venerable Shaikh uttered so many wise sayings in the language of prose.

The venerable ‹Ubaidu’llåh ¡ashkandº did not have much to say
about the poems of his great-grandfather, the venerable Shaikh Khåwand
¡ah«r.
Khwåja Dåw«d
Khwåja Dåw«d was the son of the venerable Shaikh Khåwand ¡ah«r.
That is to say, he was the maternal grandfather of the venerable
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‹Ubaidu’llåh ¡ashkandº. His mother may have been a Sharºfa (female

descendant of Allåh’s Messenger) through her father’s line. The same
applies to the mother of Shaikh Khåwand.
Khwåja Dåw«d is widely renowned for charismatic talent and super-
natural deeds.

The venerable Khwåja Mu¥ammad Pårså sent a man to Khwåja

Dåw«d, requesting him to make a supplication [istikhåra] for permission
to travel to the ªijåz. Khwåja Dåw«d gave the man a fox fur and a
pickaxe and shovel, and told him to deliver them to Khwåja Mu¥ammad
Pårså. Considering the heat of the weather, the man who was carrying
them thought to himself: “In this heat, a fur is a very odd gift!” Then
he consoled himself by saying: “There is bound to be some wisdom in
the work of the saints!”
When the venerable Khwåja Mu¥ammad Pårså saw the presents, he
said: “There is deep meaning in these. They must not leave our side!”
Along the road, it became so bitterly cold that the venerable Khwåja
would surely have frozen, had it not been for that fur. On his death in
Medina, they also used that pickaxe and shovel to dig his grave.
His death occurred in A.H. 762/1361 C.E. On that date, the venerable
Khwåja ‹Ubaidu’llåh ¡ashkandº was seven years of age.
Ábrºz Baba
Ábrºz Baba was one of the foremost companions of the venerable
Shaikh ‹Umar Båghistånº. His ecstasy was very potent.
They asked him: “Why have they called you Ábrºz (‘water pourer’)?”
He replied: “On the day of pre-eternity, when Allåh kneaded Adam,
I was the one who poured water on him!”
At the beginning of his ecstasy, the venerable Baba withdrew to a
corner of the road, where he made a bow and arrow out of rubbish.
Whenever he shot at someone, he would fell him to the ground.
The venerable Baba had an ox, which he sometimes employed in the
work of bearing loads. He sent the ox as a present to the venerable
Shaikh ‹Umar. Between the places where the venerable Shaikh and
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the venerable Baba lived, there was a distance of several miles. With
no one at its side, with no herdsman to drive it, the ox covered all that
distance to reach the Shaikh.
The venerable Baba was an ardent lover of Allåh, renowned for his
ecstasy and his charismatic talents.
Shaikh Burhån ad-Dºn Ábrºz

Shaikh Burhån ad-Dºn Ábrºz was one of the sons of the venerable
Baba Ábrºz. He was also very strong in ecstasy. He was a disciple of the
venerable Båb-i Måchºn. The latter came to Shåsh from the region of
Måchºn, and he was a distinguished inhabitant of Samarqand.

When the venerable Sayyid Qåsim Tabrºzº first came to Samarqand,
Shaikh Burhån ad-Dºn went to see him. Sayyid Qåsim was sitting in a
cross-legged posture, and Shaikh Burhån ad-Dºn disapproved of this
state of affairs. He said: “If you sit cross-legged, while you are a Shaikh,
your pupils are bound to snore in their sleep.” He added more insulting
remarks. The venerable Sayyid took offence at this criticism, and he
started railing at Shaikh Burhån ad-Dºn. The Shaikh took no notice,
and he persisted in his admonition, while almost sitting on the venerable
Sayyid’s knees. Soon afterwards, when the venerable Sayyid went out
to perform his ablution, some critics of the Shaikh took to questioning
him aggressively. They started asking him questions about subjects like
the affirmation of Oneness [Taw¥ºd] and the Sacred Law [Sharº‹a].
The Shaikh told them: “These I do not know. If there is something
I do know, it is that the venerable Sayyid will lose his gardener after
three days, and after that he will suffer paralysis.” Having made this
statement, the Shaikh got up and left. When the venerable Sayyid
learned of the situation, on returning from the toilet, he rebuked his
pupils for having inveighed against the Shaikh. His gardener did in fact
die, three days later. As for Sayyid Qåsim, he emerged from the ice
house, where he had stayed for a while to cool the heat of his passion.
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After this incident, the venerable Sayyid’s belief in Shaikh Burhån

ad-Dºn increased, as did his attachment to him. He kept sending him
presents at frequent intervals.
The second time the venerable Sayyid came to Samarqand, I took
Shaikh Burhån ad-Dºn into his presence. He did not recognize him at
first, so I explained. He remembered, shook hands with him repeatedly,
and wept. Then he said: “We were asking about your condition, but
we could not get an answer. Praise be to Allåh, that I have found you
are still alive!” The venerable Sayyid had taken a slap from Shaikh
Burhån ad-Dºn.
Shaikh Ab« Sa‹ºd Ábrºz

Shaikh Ab« Sa‹ºd Ábrºz was another son of Baba Ábrºz. His work was
devoted to repentance and seeking forgiveness.
Seeking forgiveness is not done with the tongue. Seeking forgiveness
requires the servant to know that all his words and actions necessitate
the plea for forgiveness. When the plea for forgiveness is offered in a
congregation, misfortune departs from its members.
Shaikh Ab« Sa‹ºd Ábrºz died in the year A.H. 894/1489 C.E.
Shaikh Bakhshish
Shaikh Bakhshish was one of Shaikh ‹Umar Båghistånº’s dervishes.
He was the great master of ecstasy and the defender of the Sacred Law.
The venerable ‹Ubaidu’llåh ¡ashkandº derived benefit from him, and
he used to extol Shaikh Bakhshish as an example of the ardent lover [of
the Lord].
Mawlånå Tåj ad-Dºn Bargåmº

Mawlånå Tåj ad-Dºn Bargåmº was among the ancestors of the
venerable ‹Ubaidu’llåh ¡ashkandº. At the beginning of his commen-
tary on [the Qur›ånic S«ra] Yå-Sºn, the venerable Khwåja Mu¥ammad
Pårså says:
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“According to Mawlånå Tåj ad-Dºn Bargåmº: ‘Recitation [of the

Qur›ån] must be performed when the heart is present. For the heroes
[referred to in the Book], there must be a feeling of reverence; for the
prohibitions, a sense of fear; for the stories, receptive attention; for the
good tidings, a feeling of joy.”
Khwåja Ibråhºm Shåshº

Khwåja Ibråhºm Shåshº, the maternal uncle of the venerable
‹Ubaidu’llåh ¡ashkandº, was a learned, virtuous, wise and perfect
individual. He received initiation from the venerable ‹Alå› ad-Dºn
‹A££år.
One day, I saw my maternal uncle, Khwåja Ibråhºm, in a state of
rapture. He was wandering in lonely places, while reciting a poem:
If detachment is too little, the soul cannot rely thereon.
If the eyelash slips into the eye, its pain becomes unbearable.
Khwåja ‹Imåd al-Mulk

Khwåja ‹Imåd al-Mulk was the venerable ‹Ubaidu’llåh ¡ashkandº’s
uncle by marriage.
Khwåja ‹Imåd al-Mulk had come to Tashkent to see my grandfather.
He lodged with us. It was very late at night, and his servants had gone
to sleep. I had stayed by his side, together with a small child. Since I
was very young, I should have been put to bed a long time ago. My
grandfather and the venerable Khwåja ‹Imåd al-Mulk were surprised at
this unexpected interest of mine. They engaged in conversation with
each other, while I listened from a distance. Khwåja ‹Imåd al-Mulk
said: “Righteousness is superior to every kind of ecstasy and charismatic
exploit!”

There was a Turkish Shaikh called Mawlånå Musåfir. The venerable

‹Ubaidu’llåh used to spend time in his company in the early stage of his
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career. For a while, they stayed together in the same room. After some
time, Mawlånå Musåfir came to Shåsh. He met again with the
venerable Khwåja ‹Ubaidu’llåh. He then approached Khwåja ‹Imåd
al-Mulk, intending to ask the Khwåja to provide him with guidance on
the Spiritual Path. The venerable ‹Ubaidu’llåh objected to this, saying:
“You must first attend to becoming the owner of spiritual being, then,
after that, let us instruct you in the Spiritual Path!” They gave Khwåja
‹Imåd al-Mulk three days of respite.
For three days, I noticed that Khwåja ‹Imåd al-Mulk watched us with
feigned indifference. I also feigned indifference. I asked Mawlånå
Musåfir: “Why has he not said that spiritual being exists within us?”
This time, Mawlånå Musåfir said: “What does ‘spiritual being’ mean?”
I realized that he had no understanding of this term, so I told him:
“Spiritual being is to be desirous of spiritual being.”

In the language of the »«fºs, “spiritual being” means being born for the
second time. This is the seeker’s escape, his salvation from the screws
of matter and the ties of human nature. As the venerable Jesus said: “He
who is not born twice cannot enter the Kingdom of Heaven!” For a
person who is really and truly endowed with spiritual being, there is
certainly no additional need to seek the Spiritual Path. In the point
made by the venerable Khwåja, however, the term “spiritual being”
simply means feeling this need and pursuing it. His reason for saying
“spiritual being” is that, as a matter of fact, unless the light of such a wish
invades the heart, the longing [for spiritual progress] will not arise
within the person concerned.
Khwåja Shihåb ad-Dºn Shåshº

Khwåja Shihåb ad-Dºn Shåshº, the venerable Khwåja ‹Ubaidu’llåh’s
grandfather, was endowed with great charismatic talents. He enjoyed
the company of eccentrics and ecstatics. He sometimes engaged in
agriculture, and sometimes in commerce. When travelling for the
purpose of trade, he would set out on the spur of the moment, taking no
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companions with him. If he encountered brigands along the road, he

would call out in a loud voice, summoning his familiar ecstatics to come
to his aid. Khwåja Shihåb ad-Dºn had two sons, one being Khwåja
Mu¥ammad, while the other was Khwåja Ma¥m«d, the father of the
venerable ‹Ubaidu’llåh ¡ashkandº.

When close to his death, he summoned his son, Khwåja Mu¥ammad,
saying: “Bring your sons here, and let me bid them farewell.”
Khwåja Mu¥ammad brought his two sons, called Is¥åq and Mas‹«d,
to their grandfather’s bedside. Khwåja Shihåb ad-Dºn expressed his
disapproval of them, saying: “My son Mu¥ammad! Your sons will cause
a lot of trouble, and they will lead dissolute lives. Mas‹«d will become
a Khwåja, and he will lead Is¥åq astray!”
He then gave the same command to Khwåja Ma¥m«d, who wrapped
a cloak around the venerable Khwåja ‹Ubaidu’llåh, a baby at the time,
and set him in his grandfather’s embrace. After looking at the child for
a long, long time, the grandfather made a movement, as if trying to get
up from his bed. “Sit me up!” he cried, so they sat him up. He then took
the venerable Khwåja ‹Ubaidu’llåh in his arms, rubbed his face against
his face, and started weeping as he said:
“This is the son I always wanted! What a pity that I shall not live to
see him grow up! I shall not be able to see his marvellous exploits in the
world! This child will soon bring honour to this world, currency to the
Sacred Law, and lustre to the Spiritual Path. The rulers of the world will
obey his orders, and his extraordinary achievements will excel even
those of the great Shaikhs of the past.”
He once again rubbed his face against the face of the child, then
bequeathed this instruction: “Take good care of this grandson of mine!
Give him the education he deserves!”
Khwåja Mu¥ammad Shåshº

Khwåja Mu¥ammad Shåshº was a paternal uncle of Khwåja Shihåb
ad-Dºn, who said this about him:
“He had reached the height in the realm of sainthood. Potent were
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his states of ecstasy and rapture. Each of us used to understand what the
other meant, without a single word being spoken. My brother had
refused the gift of one of the governors of that region. When he finally
accepted the present, due to his insistence, we suddenly lost this
capacity for direct understanding between us.”
Khwåja Ma¥m«d Shåshº

Khwåja Ma¥m«d Shåshº was the youngest son of Khwåja Shihåb
ad-Dºn, and the father of the venerable Khwåja ‹Ubaidu’llåh. It was he
who first instructed his son to write a treatise concerning »«fism and the
exploits of the saints. The venerable Khwåja wrote these lines at the
beginning of the treatise:
“The father of this poor creature commanded me to write a treatise,
as a reliable work of reference. It should be a treatise on which practice
could be based, and a taste of ecstasy experienced. As Allåh’s Messenger
once said:
If someone practises the deeds he knows, Allåh will teach him those he does not
know.
“On the road to attaining the gracious favour of Allåh, my father was
my first means of transport.”

Just before the venerable Khwåja ‹Ubaidu’llåh was conceived in his
mother’s womb, the venerable Khwåja Ma¥m«d Shåshº experienced a
powerful ecstasy. At that time, Khwåja Ma¥m«d had spent four months
in an intensive course of training, designed to discipline the lower self
through various kinds of spiritual exercise, involving painful tests, with
little conversation, little food, little sleep and little social contact, and
a great deal of remembrance. It was then that the venerable Khwåja
‹Ubaidu’llåh was conceived in his mother’s womb, and the burden was
lifted from his father, the venerable Khwåja Ma¥m«d Shåshº.

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The birth and childhood

of the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº.
The date of his birth was in the month of Ramaæån A.H. 806/1404 C.E.
He would not suck milk for forty days, until his mother cleansed herself
of post-natal discharges and performed her major ritual ablution.
As he himself relates:
When I reached my first birthday, they intended to shave my head.
During the ceremony arranged for this purpose, news of the death of
Tamerlane was spread abroad, and the guests all fled to the hills in fear
and panic, without touching the food that had been prepared.
During the venerable Khwåja’s childhood, his family lived in the
country district of Båghistån. Such an illuminating radiance glowed in
the child’s face, that those who beheld his countenance would give him
their hearts and offer prayers of supplication for his future. Even at a
very tender age, the word “Allåh” was never absent from his tongue, and
his thoughts were always with Allåh.
As he himself relates:
I used to go to and from school. My heart was always with Allåh.
I assumed that everyone was just like me. One cold winter day, while
passing through the countryside, my foot sank into the mud. While
trying to set it free, I also let the hem of my coat get stuck. A state of
heedlessness overcame me at that moment. Being so caught up in this
business, I was distracted from remembering Allåh. A young villager
was busy ploughing nearby. I scolded myself, saying: “Look, even in
such agonizing labour, this young man is thinking of Allåh. How can
you forget Him, just because of a little effort to retrieve your foot from
the mire?” Sobbing and blubbering, I burst into tears.
At that stage, I still supposed that everyone was the same as myself,
and I assumed that it was normal to remember Allåh at every moment.
Until I reached the age of puberty, I could not understand that there
were people heedless of Allåh. I thought that Allåh had created
everyone to be aware of Himself. In fact, as I later came to realize, not
to be heedless of Allåh is a Divine favour, peculiar to only a few of His
servants. It can only be obtained through spiritual exercise and struggle
with the lower self, though it is a property that few seem able to acquire,
even by these means.
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According to the venerable Khwåja’s nephew, Khwåja Is¥åq:

While I and the other children were playing games, we would try to
get the venerable Khwåja to join us, but we could not persuade him, in
spite of our most persistent efforts. He would stand in a corner, as if
playing by himself, and he would remain in his own special state.
As the venerable Khwåja himself relates:
In a childhood dream, I saw myself next to the tomb of the venerable
Shaikh Ab« Bakr Shåshº. At the threshold of the tomb stood the
Prophet Jesus. I promptly fell at his blessed feet. He raised my head from
the ground, saying: “Do not be dismayed! I shall undertake your
training!” When I recounted the dream to certain others, they
interpreted it to mean that I should become a physician, but I did not
find this explanation satisfactory. This was my own interpretation:
The Prophet Jesus was distinguished by the power to bring the dead to
life, and the great saints endowed with that ability were described as
“Jesus-like [‹Ïsawº] by disposition.” Since the Prophet Jesus had taken
it upon himself to train this poor creature, it must mean that I would
receive the ability to revive dead hearts. Quite shortly thereafter, this
interpretation of mine was completely confirmed, for Allåh did bestow
such a spiritual state and talent upon me. How many dead hearts have
since emerged, directly, from the gloom of heedlessness into the light
of perception and present awareness!
In the early stage of my spiritual development, I saw the Prophet
Mu¥ammad (Allåh bless him and give him peace) in a dream. He was
together with his Companions at the foot of a very high mountain. As
soon as he caught sight of me, he beckoned me close and said: “Carry
me up to the top of this mountain!” I took him on my shoulders and
carried him up to the mountain peak. He said: “I already knew that you
possessed this kind of strength. In making you perform this task, my
only purpose was to demonstrate the fact to others.”
In another dream, likewise during the early stage of my spiritual
development, I saw the venerable Khwåja Bahå› ad-Dºn Naqshband.
He exerted such power of dispensation on my inner being, that no
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strength was left in my legs. Then he suddenly turned and started

walking away. Making my utmost effort, I ran after him and caught up
with him. He turned back and said: “May you be blessed!” Some time
later, I also saw the venerable Khwåja Mu¥ammad Pårså in a dream. He
tried to affect me with his power of dispensation, but he could not
succeed.
In the palace of Ulugh Bey Mºrzå, there was an officer charged with
the enforcement of penalties. He used to administer the penalty of
flogging. The officer sent word to Tashkent, announcing that the sons
of Shaikhs were to assemble in a gathering, and that he wished to see
them. We duly gathered together, seventeen young men, of whom I was
the youngest. Each time that officer shook someone’s hand, the person
was seen to enter a state of rapture. When my turn came, I decided to
resist that state, if it started to overtake me too, and I was successful in
my resistance. The officer was very pleased with my resistance. He
brought me to the fore, and heaped all kinds of favours upon me. For
my part, I wondered how someone could be endowed with such inner
strength, and yet be engaged in political administration in the service
of the Bey. I was utterly baffled by this, but he read my thoughts and said:
“I was a pupil of the venerable Khwåja ªasan ‹A££år. I spent a long
time at his side, and I strove to enrich my inner being, but success eluded
me. When I expressed my pain to the venerable Khwåja, he instructed
me to work at the Sul£ån’s command, and to attend once again to my
inner being, by secretly helping the oppressed. He also wrote a letter to
those concerned, declaring me free to follow my own guidance. With
the help of the shock I received from this action, and from realizing that
the venerable Khwåja expected me to succeed, I finally attained my
goal, through performing the duty that he had imposed upon me. Since
I patiently endured the agony I suffered, whenever I could not help the
Muslims in trouble, the poor and the unfortunate, those whose rights
were being violated, I was able to obtain the degree you now witness.”
I once experienced such a sense of need, that I addressed no one by
the title of Pilgrim, Khwåja, Shaikh, Director, Professor, or Excellency.
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I would simply grasp the foot of anyone I happened to meet, and appeal
for the heart’s assistance.
I was in the early stage of my career. My mother owned a farm. She
sent me a quantity of wheat, which was brought to me by a nomadic
Turk. While I was busy storing the wheat, that Turk went off with his
sacks. It was unclear where he had gone, and which road he had taken.
At that moment, a dreadfully disturbing question took root inside me:
Why had I put myself at fault, by failing to seek spiritual grace from this
simple fellow? It seemed that I had missed an important opportunity.
Leaving the wheat unattended, I set out after that Turk. I caught up
with him halfway along the city road, and I begged: “Take notice of me!
Cast a caring glance on my condition! Perhaps Allåh will put me in
contact with the blessing of your spiritual influence. I may thus be
protected, and my knotty problems may be solved!” The man looked
at me with astonishment, and he said: “Presumably you practise the
teaching of the Turkish Shaikhs: Whomever you see, assume that he
is Khiær! Assume that every night is the Night of Power [Lailat al-Qadr]!10
As for myself, I am a Turk who lives in the desert, and I hardly know how
to wash my face correctly. How can the things you seek exist in me?”
That Turk was so deeply affected by my plea, that he raised his hands
and offered a supplication on my behalf. Through the blessed grace of
that supplication, I experienced revelations and disclosures within my
inner being.
No one knows what prayer of supplication Allåh will accept, and
under what conditions. That is a secret.
During my childhood, the power of imagination at my disposal was
beyond my understanding, to the point where I could not even conceive
of going outside the house on my own. Then, one night, I experienced
a state in which, involuntarily, I felt compelled to visit the tomb of the
venerable Shaikh Ab« Bakr Shåshº. I jumped up and left the house. I
went to the tomb. I sat facing the tomb of the venerable Shaikh. No
trace of fear affected me. I stayed like that for an hour. From there, I
moved over to the tomb of Shaikh Khåvand ¡ah«r. I was still unafraid.
11 The Night of Power is the subject of S«ra 97 of the Qur›an. Its actual occurrence
is a Divine secret, but it is traditionally expected on one of the odd days in the last
third of Ramaæån, the Muslim month of the fast.
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I also visited the other tombs. At none of them did I feel afraid. Despite
my young age and my wild imagination, in the shade of the spirituality
of the saints, not one atom of fear was inspired in me by those awesome
tombs in the darkness of night.
When this state of mine began to captivate me, I made a nightly habit
of wandering around all the tombs of Tashkent. The tombs were
situated quite far from one another, but I used to visit them all in one
night. At that time, I had just set foot in the age of puberty. The people
of the household soon became worried about these nightly wanderings
of mine, so they set my foster-brother on my tail, and tried to find out
whether or not I was doing something bad.
One night, when I was next to the tomb of Shaikh Khåvand ¡ah«r,
along came my foster-brother. As soon as he reached my side, he laid
his hand on mine and began to shudder. He said that he could see
strange and mysterious things. I sent him home. When he got there,
he told my relatives: “You need not be suspicious of him any longer!
You must realize that he has fallen into a different state from ours. In
the dark night, at the head of tombs into which ten men could not be
inserted at the same time, he stays all alone until morning.” After
learning this, the people of the household understood that I had been
endowed with a spiritual state of Divine origin, and they wiped their bad
suspicions from their minds.
I was at the head of the tomb of Shaikh Ab« Bakr Shåshº. This tomb
was so awesome and fear-inspiring that, even in the daytime, people
were afraid to approach it. There was a man in Tashkent who
disapproved of me intensely, and who was looking for an opportunity
to inflict some injury upon me. That night, the man in question had
apparently kept me in his sight. While I was in the state of vigil at the
head of the tomb, he suddenly advanced towards me, yelling at the top
of his voice and making weird gestures, with the intention of scaring me
out of my wits. He did not realize that it was not in my nature to be
frightened by his yelling and his gestures. I took not the slightest notice,
and did not interrupt my vigil. When he saw this state of mine, the
fellow was ashamed. Embracing my foot, he begged for pardon. After
that, he came to be one of those who believe in me and help me.
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One other night, I was sitting at the tomb of Shaikh Zain ad-Dºn. The
tomb was on the outskirts of the city, and in a lonely spot. There was
a madman in Tashkent, a fellow with a huge body like a statue, and he
had killed someone in the city in recent days. People were afraid of him,
and they kept their distance from any place where he had been seen.
Suddenly, while I was at the head of the tomb, he appeared and
screamed: “Get up! Get out of here! Go away!” I gave him no response,
and did not interrupt my vigil. The man went on shouting, but I still
took no notice. He sprang forward, plucked the dry herbs from the head
of the tomb, and made them into a bouquet. Then he opened the
lantern burning at the head of the tomb, and ignited the herbs. His
purpose was to set the burning herbs on top of my head. As he was
approaching me, in order to do this, a sudden gust of wind extinguished
the flaming herbs in his hand.
The madman was utterly enraged. This time, he launched a verbal
tirade, and this state of affairs continued until the morning. Suddenly,
just as the day was dawning, he disappeared like a bat that has seen the
light. He had gone to Tashkent, and there, in the earliest morning
hour, he turned the market upside down. He also killed a man. The
people ganged together and beat him to death with sticks.
People tell of certain things having appeared to them from the tombs.
Nothing of the kind had ever shown itself to me. One night, however,
while I was at the head of the tomb of the venerable Shaikh Khåvand
¡ah«r, a black object fell from the top of the sarcophagus and started
rolling over and over. Filled with mixed feelings, I withdrew and left
the place. Another night, while I was sitting at the head of the same
tomb, a coughing sound came from the bottom of a grave. This time,
I moved from that spot and sat closer to the tomb. Thus far, in the course
of visiting tombs, I have seen nothing other than what I have mentioned.
While the venerable Khwåja ‹Abd al-Khåliq Ghujdawånº and his
affiliates were strolling through the market quarter and the bazaar, the
noise and hubbub of the people and the merchants reached their ears
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as the sound of the remembrance [dhikr]. They never heard anything

other than the remembrance. In the early stage of my own develop-
ment, the remembrance had become so predominant and preponderant
for me, that I heard the remembrance in every sound and whisper of the
wind. One day, a rich man from Samarqand held a wedding feast. At
the invitation of a friend, I had gone to a spot near the site of the feast.
All the shouting and calling of the wedding guests, as well as all the
sounds of music, came to my ears like the remembrance. I neither heard
nor listened to anything else. At that time, I was eighteen years of age.

The venerable Khwåja ‹Ubaidu’llåh’s adult life.
I was in Heråt at the time of Mºrzå Shåhrukh. As far as money was
concerned, I did not have a bean. The turban on my head was in tatters.
As soon as I knotted one part of it, the rest would come undone and
dangle loose. One day, as I was passing through the market-place, a
beggar asked me for something. I had no money to give him, so I
approached a cook, removed the turban from my head, and said: “This
turban is old, but it is clean. It could be used for drying and wiping, when
you are washing the pots and pans. Take it, and give this poor beggar
a dish of food!” After giving the beggar enough to satisfy his hunger, the
cook set the turban before me with great politeness, but I did not accept
it and I went on my way.
I worked in the service of many different people, but I had nothing,
not even a horse or a donkey, to call my own. I changed my kaftan once
a year, because its cotton padding wore out. Every three years, I
managed to get by with one fur coat and one jacket.
One winter season, together with Mawlånå Musåfir, I was sitting in
a room with a view of the street. The floor of the room was below the
street level. Rain, water and mud leaked into our room. In the
mornings, we used to go and perform the ritual prayer in the congrega-
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tional mosque. My clothes and my undergarments were so flimsy that

half of my body never got warm.
I am now prepared to meet the requirements of community, but we
need people with effective managerial skills. Since they do not
appreciate its true value, they make the conditions of communal life
incongruous and divisive. This state of affairs is the cause of extreme
frustration.
In all the time I spent away from home, I could never easily obtain a
couple of ewers of warm water for my ritual ablution. When I needed
to restore my ritual purity, I would sometimes leave the Shaikh’s
company and go all the way into town. The thought occurred to me:
“If only the venerable Shaikh would consider letting the spiritual
paupers have a drop of warm water, so they could perform their
ablutions here in the icy winter.” Alas, that favour was never granted.
Here we are, ready to make proper use of a cubicle, a lamplight, water,
a steam bath and a bite to eat, yet we are all caught up in wrangling,
unaware of the priceless opportunity we are missing.
In the time of Mºrzå Shåhrukh, there was a rich man, the chief of the
money-lenders, who showed great respect for the path of the Masters of
Wisdom. In particular, he recognized the special grace of the venerable
Khwåja Mu¥ammad Pårså. I would not eat at the table of anyone in the
city, and I refused all the invitations of this notable individual.
Ramaæån finally arrived. The man came to me and said: “During this
Ramaæån, you will break fast every evening at my place!” I asked to be
excused. He insisted and insisted. When I repeated my request to be
excused, he said: “If you do not break fast every evening at my place,
let my wife be divorced with a triple repudiation!” Reluctantly, I was
thus obliged to act in accordance with the man’s insistent demand.
I experienced much help and positive interest from this man. In those
times, I did not have the means to reciprocate. I did have the means
later on, but the man had died by that time. I was at least in a position
to give his son ten thousand dºnårs, as well as providing him with some
other services.
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Throughout his entire life, the venerable Khwåja ‹Ubaidu’llåh

¡ashkandº never once accepted a present from anyone. One of the
great masters stitched a kaftan for him out of white lamb’s wool, with
his own hand, and sent it to him. He took every care to ensure that the
present was made of lawful material. When the venerable Khwåja saw
it, he said:
“This kaftan is permissible to wear, because the scent of rectitude and
lawfulness drifts from it. Not once in my whole life, however, have I
accepted a gift from anyone. Convey our apology to the venerable
master, and present this to him as our gift this time!”

He was passing through a desert, very far from the city. In front of him,
on foot and on horseback, were many of his companions. The weather
was very hot. From a distance, an encampment came into view,
consisting of several black tents. There was some kind of movement in
the camp. A few of the people there, with things in their hands, were
setting out in the venerable Khwåja’s direction. Their leaders were in
front, with two servants behind them. One of them was holding a big
fat goat, while the other was carrying a very large wooden box,
containing sour yoghurt.
The chief of the camp addressed the venerable Khwåja, saying: “This
goat is lawful property, and it has been dedicated to your Excellency.
The yoghurt is also pure. I beg you to confer acceptance upon them!”
The venerable Khwåja said: “I have never accepted anyone’s votive
offering and gift! Let the goat rejoin the flock! As for the yoghurt, we
can pay its price and take it.”
“Yoghurt has no monetary value in the desert,” the chief replied. “No
one in these parts takes yoghurt at a price. Kindly agree to accept!”
“Not even an atom can we accept,” said the venerable Khwåja. He
signalled to one of his servants, who gave a gold coin for the yoghurt.
He tasted the yoghurt himself, first of all, then all his companions
followed suit, pedestrians and riders alike, and they resumed their
journey.
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When the venerable Khwåja was twenty-two years of age, his maternal
uncle, Khwåja Ibråhºm, sent him away from Tashkent to study in
Samarqand. So intense was the venerable Khwåja’s interest in esoteric
subjects, however, that it prevented him from pursuing exoteric learning.
He therefore spent all his time in the fellowship of the noble Masters
of Wisdom. In the space of two years of wandering, he attended the
sessions of all the great spiritual guides of Transoxiana.
At the age of twenty-four he moved to Heråt, where he stayed for five
years, establishing fellowship with the »«fº Shaikhs. Then, at the age
of twenty-nine, he returned to his native land. After that, in order to
obtain lawful sustenance, he embarked on a farming venture in partner-
ship with an associate. In a short space of time, due to the great blessing
Allåh bestowed on his venture, he was incapable of managing it
himself, so he appointed an agent in his stead.
The venerable Khwåja’s wealth and property increased at such a rate
that the accounting office could hardly keep pace with it.

On the second occasion when this poor creature rubbed his face on
the venerable Khwåja’s doorstep, one of his agents informed me that his
fields numbered more than thirteen hundred. In those days, he was
engaged in the purchase of many additional fields. In just one part of
his farmlands, an area called “J«ybår [Abounding in Streams],” three
thousand workmen were employed.
My tithe to the court granary of Sul£ån Ahmad Mºrzå amounts to
hundreds of thousands of measures per annum.

Whenever produce was stored in the venerable Khwåja’s granary, its
quantity had always increased by the time it was taken out. As for those
who witnessed this supernatural wonder, they totally reinforced their
bond of connection with the venerable Khwåja.
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When giving his own explanation of this marvel, he would say: “My
wealth is for the benefit of the poor. That is why it has this peculiar
quality.”

From the beginning to the end of his path of perfection, there were
no limits to the venerable Khwåja’s help and kindness, bestowed in the
highest degree on acquaintances and strangers, on friends and foes
alike. His service to one and all, without distinction, became a legend
on everybody’s tongue.
I took it upon myself to care for three invalids, who were lying in
Mawlånå Qu£b ad-Dºn’s school in Samarqand. Because their disease
was getting worse, they were making their beds filthy. I washed them
by hand, and changed their underclothes by hand. Since this service
of mine was very frequent, their disease infected me too. I also became
bed-ridden. Despite this condition of mine, I continued to fetch a few
jugs of water and wash the invalids clean.
Every morning, while in Heråt, I used to go into the public steam bath
and serve the Muslims there. In providing my service, I made no
distinction between the good and the bad, the white and the black, or
the strong and the weak. In case someone offered to pay me a fee for my
service, I would quickly slip away. Because I spent so much time
performing these services in the steam bath, my health was badly
affected by the heat. For that reason, I no longer have the slightest
liking for the steam bath.
On the spiritual path of the Masters of Wisdom, whatever the
moment demands, one must act accordingly. Remembrance and vigil
can only be practised when the situation does not call for service to the
Muslims. Since a service may be the means of winning the heart, it
takes precedence over remembrance and vigil. Some consider the
performance of supererogatory acts of worship to be more important
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than service. As a matter of fact, however, the prosperity of the heart

is the product of service. If Khwåja Bahå› ad-Dºn Naqshband and his
affiliates seem not to have accepted anyone’s service, this is simply
because of their preference for performing service themselves, and
practising modest humility. It is essential to love the doer of good, and
the strength of attachment corresponds to the measure of affection.
Those committed to this path have sacrificed themselves for the benefit
of their fellow creatures, and they are distinguished by the fact that they
expect nothing in return.
It was not in books that I discovered »«fism, but through serving my
fellow creatures. Everyone has a road to follow, and mine has been
the road of service. I try to be of service to everyone of whom I have
high hopes.

In private and in public, the venerable Khwåja always observed the

ultimate standards of inner and outer refinement.
While working by night and day in the venerable Khwåja’s service,
for a period of four months in the first instance, and for eight months
in the second, never once did this poor creature see him yawn. I never
saw him spit anything out of his mouth, through coughing or any such
cause. Nor did I see him blowing his nose. Neither in the presence of
other people, nor on his own, did I ever see him sitting in a cross-legged
posture. As for Mawlånå Ab« Sa‹ºd, who spent thirty-five years in his
service, he says that he never saw the venerable Khwåja spit out the skin
of a grape, apple, pear, or any other fruit. As all his companions have
confirmed, he was never seen to do anything that might be considered
offensive or unpleasant.
One of the distinguished elders once spent a whole night awake in the
venerable Khwåja’s presence. To his utter amazement, he noticed that
the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº remained sitting on his
two knees, without stirring from this position throughout the entire
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night, and that he showed no sign of the slightest movement, not even
of the excusable kind that a plant would inevitably make. By contrast,
the young men at his meeting used to shift their knees at frequent
intervals, in spite of their strength and power of endurance.

The grace and kindness of those who served the venerable Khwåja did
not match their legendary description. He carried the burden of
hardship on his own shoulders, and gave the comfort of his companions
priority over his own convenience.
Once, in the course of a journey, it became necessary to spend the
night at the foot of a mountain, so tents were set up. Just then, a terrible
rainstorm broke. The flood swept all the surrounding area away. When
the venerable Khwåja noticed that a group of his companions could not
take shelter in their tent, he surveyed the big and strong tent that had
been assigned to himself. He declared that he did not find it clean, and
that he could not take shelter beneath it. He then made it available as
a refuge for his companions, while he spent the night in a corner of the
mountainside. Not until the next morning did his companions learn
that the venerable Khwåja had sacrificed his own comfort for the sake
of his disciples.
On another occasion, when the weather was hot, the venerable
Khwåja was out in one of his fields. He noticed that his affiliates were
reluctant to take advantage of a shady spot reserved for himself, so he
mounted his horse on the pretext of inspecting the field. He disap-
peared from view until the cool of evening, and came back when he saw
that there was no longer any need for the shady spot.
My maternal uncle, the venerable Khwåja Ibråhºm, showed a keen
and persistent interest in getting me to study, so he sent me to
Samarqand. Whenever I embarked on the pursuit of knowledge,
however, I contracted a disease. One disease would pass, but then,
as soon as I went back to my studies, another would come my way.
I eventually realized that I was incapable of pursuing my studies, and I
was obliged to tell my uncle: “Leave me to go my own way! Otherwise,
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if I go on like this, I am liable to perish!” My uncle accepted my excuse,

and left me free to set out on the Spiritual Path. Meanwhile, I had made
one more effort to study. I suffered a terrible pain in the eyes, and I
noticed that this condition lasted for no less than forty-five days. I
finally abandoned the idea of studying, completely, and I was rescued.
According to Khwåja Faælu’llåh, one of the scholars of Samarqand:
We cannot comprehend the inner perfections of the venerable
Khwåja. As far as we know, he studied very little of the exoteric
sciences. Nevertheless, he asked us searching questions about the
Qur›ånic commentary of al-Baiæåwº, questions that we were quite
incapable of answering.
He said to an exoteric scholar, Mawlånå ‹Alº ¡«sº by name: “For us
to talk in your presence would be a lack of good manners. You must
speak, and we must listen!” He received this response from Mawlånå:
“In the presence of someone whose words come directly from the source
of enlightenment, it is rather our speaking that constitutes bad manners!”
In all of my life, I never met anyone more highly developed than
Sayyid Qåsim Tabrºzº. I enjoyed the connection I made with other
Shaikhs of the age, but this connection would quickly dissolve, or else
I would be the one to let it go. In the case of the venerable Sayyid,
however, I was so affected by him that I could not possibly break the
connection. Whenever I entered his presence, I used to see the whole
universe revolve around him, as if around the centre of a circle, and it
would blend into non-existence in him.
The venerable Sayyid used to attend the meetings of the venerable
Khwåja Bahå› ad-Dºn Naqshband, and he acquired his spiritual con-
nection from that path. According to his understanding, he was on the
path of the Masters of Wisdom. He had a doorman who would let no
one enter his presence without permission. He had given his doorman
this instruction: “Whenever a young Turkestani comes here, you must
not keep him out! Let him see me whenever he wishes!” Armed with
the privilege of this incomparable favour, I would arrive each day at the
venerable Sayyid’s doorstep, although it was only once in several days
that I entered his presence alone. The venerable Sayyid’s disciples were
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amazed at this situation of mine, and they could not understand why I
did not enter his presence every day, even though I had been granted
permission.
The venerable Sayyid’s meeting was always a very delightful occa-
sion. No one wished to be absent from such a meeting. When the time
came for his meeting to disperse, he would give the signal and encourage
his disciples to withdraw, but he never urged me to leave his presence.
The first time we met, he had asked: “Babu, what is your name?” He
used to address his companions as “Babu.” When I told him that my
name was ‹Ubaidu’llåh [Servant of Allåh], he said: “You must realize
the meaning of your name!”
The venerable Sayyid Qåsim’s vision was focused on the ultimate
outcome of affairs. This characteristic is lacking in many of the great saints.
According to Mawlånå Fat¥u’llåh Tabrºzº:
I was frequently active in the venerable Sayyid Qasim’s service. My
interest in »«fism was great indeed, so I enjoyed nothing more than
spending all night at his meeting, in which he discussed the most subtle
aspects of the subject. Once, while I was attending Sayyid Qasim’s
meeting, in came Khwåja ‹Ubaidu’llåh. After greeting Khwåja
‹Ubaidu’llåh with considerable warmth and affection, the venerable
Sayyid began a mysterious conversation, speaking in a language of
unusual insight and amazing wisdom. I noticed that, whenever the
venerable Khwåja came to visit him, the venerable Sayyid would start
speaking of the most subtle mysteries, quite spontaneously. On those
occasions, he would manifest spiritual states that were not apparent at
other times.
One day, after the venerable Khwåja ‹Ubaidu’llåh had left his
meeting, the venerable Sayyid Qåsim said to this poor creature:
“Mawlånå Fat¥u’llåh! »«fº sayings are very attractive, but it is not
enough just to hear them. If you wish to attain the felicity that is the
goal of all earnest seekers, you must cling to the hem of this young
Turkestani’s gown, and never let it go, for he is the wonder of the age
and part of the remedy! Many noble works will be accomplished
through him, and the world will be filled with the light of his sainthood.”
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By these words of the venerable Sayyid, I was inspired with yearning

to be present when the venerable Khwåja ‹Ubaidu’llåh reached his age
of maturity. In the reign of Sul£ån Ab« Sa‹ºd, the venerable Khwåja
came to Samarqand. I entered his service. In a very short while, I
witnessed in him the perfections foretold by the venerable Sayyid.
As for the venerable Khwåja’s statement concerning Sayyid Qåsim:
“His vision was focused on the ultimate outcome of affairs,” its truth is
confirmed by the fact that it was disclosed by the venerable Sayyid
himself.
One day, the venerable Sayyid said to me: “Babu! Do you know why
wisdom and truth are so little in evidence these days? It is because inner
purification is practised by so very few. Perfection depends on inner
purification, and inner purification is impossible without lawful nour-
ishment. Since this is hard to come by nowadays, there is also a dearth
of people who have experienced purification of the inner being. Under
these conditions, how can one expect the Divine secrets to become
manifest?” He then went on to tell me this about himself: “As long as
I could, I made a living by sewing skull-caps, but my hand became
paralysed. I then sold the library I had inherited from my father, used
the capital to start a trading business, and began to make a living by
that means.”
One night in my dream, I saw myself on a main street. On either side
of the street there were narrow roads. Suddenly, I saw Shaikh Zain
ad-Dºn Khwåfº at the end of a road. He caught hold of me and said:
“Come, let me take you by this road to my own village!” My heart was
disinclined to leave the main street, so I did not accept. Then along
came the venerable Sayyid Qåsim, riding a white horse on the main
street. He said: “This street leads to the city. Come, let me me take you
there!” He mounted me behind him and headed straight for the city.”
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I had met with many outstanding members of the spiritual chain

[silsila] of the venerable Khwåja Bahå› ad-Dºn Naqshband. The path of
Shaikh Zain ad-Dºn Khwåfº had not seemed very bright to me, whereas
the path of Shaikh Bahå› ad-Dºn ‹Umar struck me as very beautiful
indeed. One day, while I was travelling in Shaikh Bahå› ad-Dºn
‹Umar’s direction, I came to the head of the road that veered in
the direction of Shaikh Zain ad-Dºn. I stood there for a moment,
and emptied myself of all attachments. I felt no leaning towards
Shaikh Zain ad-Dºn, but I did feel an inclination towards Shaikh Bahå›
ad-Dºn ‹Umar.
When I was in his presence one day, he asked me: “What news is there
in the city?” I said: “There are two items of news,” and I explained:
“Shaikh Zain ad-Dºn and his companions say that everything is from
Him [hama az Úst], while Sayyid Qåsim and his affiliates say that
everything is He [hama Úst]. What do you say?”
He bowed his head as he replied: “Shaikh Zain ad-Dºn’s followers are
right.” Then he went on to adduce evidence in support of their
assertion. As I noticed, however, his arguments actually confirmed the
view of Sayyid Qåsim’s party. I said: “The evidence you adduce is
apparently intended to prove the case of Zain ad-Dºn’s followers, but it
actually proves the opposite side correct!” He produced further strong
arguments to the contrary, but they were again supportive of the other
side. I then understood his purpose: While he secretly shared the view
of Sayyid Qåsim and his party, he needed to show superficial agreement
with Zain ad-Dºn and his followers.
The venerable Khwåja ‹Ubaidu’llåh ¡ashkandº relates how he became
acquainted with the venerable Mawlånå Ya‹q«b Charkhº:
When I moved to Heråt, I spoke with a good-looking, well-dressed
shopkeeper. From him I heard of the greatness of the venerable
Mawlånå Ya‹q«b Charkhº, and I felt my heart rushing towards him.
I set out to find the venerable Mawlånå. On the road, after covering
a fair distance, I heard bad things being said about him. For a while,
I almost gave up the idea of seeking him out, but since I had travelled
so far, I decided that I could not turn back, so I continued my journey.
When I first entered his presence, he treated me with the utmost
courtesy and kindness. On my next visit, however, his manner towards
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me was harsh and rude. At first, I could not comprehend the contrast
between these two attitudes. Then I realized that this state of affairs was
due to the hesitancy I had experienced on the road. After a while, he
reverted to being gracious and kind, and stopped withholding his
attentive care. He told me about his affiliation with Khwåja Bahå›
ad-Dºn Naqshand, and how he had come to be one of the venerable
Khwåja’s deputies. Then he stretched out his hand and said: “Come,
give me your oath of allegiance!”
At that moment, I noticed a paleness in his face, resembling the pallor
of leprosy. Disturbed by this repulsive blemish, my heart recoiled from
taking his hand in allegiance. He understood my feeling of repugnance
and immediately withdrew his hand. It was then that the greatest of his
supernatural feats took place. The venerable Mawlånå suddenly
transformed his appearance. He assumed such a beautiful countenance
that I was utterly amazed, and I could hardly restrain myself from
embracing him.
The venerable Khwåja again held out his hand, as he said: “The
venerable Naqshband took this hand in his, saying: ‘Your hand is my
hand. If anyone holds your hand, he has held my hand.’” He then raised
his voice and cried: “This hand is the hand of Khwåja Bahå› ad-Dºn
Naqshband, so take hold of it!” I promptly clung to the venerable
Mawlånå’s hand, and he instructed me in the method of negation and
affirmation, according to the path of the Masters of Wisdom. Then he
said: “This is the technique we have received from our spiritual guide.
If you prefer to train the seekers by way of ecstasy, the decision is yours!”
Some of his pupils asked the venerable Mawlånå: “How can it be
possible to inculcate the technique of the Spiritual Path, and at the
same time leave the seeker free?” He replied: “The seeker must enter
the presence of the spiritual guide with all his strength and capability
intact. The power to do whatever he wishes must exist within him, and
action must be dependent only on permission.”
In his work entitled Nafa¥åt, the venerable Mawlånå N«r ad-Dºn ‹Abd
ar-Ra¥mån Jåmº says:
The venerable Mawlånå Charkhº points to Khwåja ‹Ubaidu’llåh as
an exemplary model, and he speaks of him in these terms: “The seeker
must approach the spiritual guide like Khwåja ‹Ubaidu’llåh. His torch
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must be at the ready, with its oil and its wick complete. The work
consists of preparing and lighting a fire.”
As the venerable Khwåja ‹Ubaidu’llåh goes on to say:
When I took my leave of the venerable Mawlånå Ya‹q«b, he taught
me the path of the Masters of Wisdom from beginning to end. While
explaining the method of bonding [råbi£a],12 he said: “Be careful not to
cause alarm when teaching this path. You must guide seekers and
competent pupils safely to their destination!”

Khwåja ‹Ubaidu’llåh’s Qur›ånic commentaries
and wise remarks.
1. Concerning the first verse of the Opening S«ra [al-Fåti¥a]:

Praise be to Allåh, the Lord of All the Worlds.
al-¥amdu li’llåhi Rabbi ’l-‹ålamºn. (1:1)
Praise has its inception and its consummation. Praise has its inception
when the servant is thankful for the blessing bestowed upon him,
because he realizes that praise increases that blessing. As for the
consummation of praise, it comes at the point where thankfulness is the
expression of gratitude for strict fulfilment of the duty of servitude,
which Allåh has imposed upon His servant. Praise also reaches its
consummation when the servant realizes that he is but the point of
manifestation where Allåh (Exalted is He) praises Himself. As for the
servant’s perfection, it requires him to recognize his own non-existence
and the Existence of Allåh, and to acknowledge that neither Essence
nor attributes nor actions belong to him at all.
2. Concerning the Qur›ånic verse:

And few of My servants are very thankful.
wa qalºlun min ‹ibådiya ’sh-shak«r. (34:13)
Thankfulness, in reality, is the servant’s recognition, in the blessing,

of the Bestower of the blessing. According to the venerable Imåm
12 See p. 303 below.
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al-Ghazålº: “To savour and enjoy the blessing is not at odds with
thankfulness. To enjoy the blessing is a means of access to the Lord
of Truth.”
So withdraw from those who flee from Our remembrance.
fa-’‹riæ ‹amman tawallå ‹an dhikri-nå. (53:29)
Two meanings can be inferred from this verse. The first is the obvious
outer meaning: “Those who withdraw from Our remembrance, on the
pretext of distancing themselves from a certain group, deserve to be
rejected and ignored.” The second meaning is this: “There is a group
whose members are exempt from verbal remembrance, because they are
already in the state of immersion and absorption in the vision of the
One who is remembered.” If the practice of verbal remembrance is
imposed on them, they will be distracted from seeing the One who is
remembered. Allåh’s Messenger was commanded not to teach verbal
remembrance to those who are in the state of immersion in seeing the
One who is remembered.
And be with the faithful and true.
wa k«n« ma‹a ’ƒ-ƒådiqºn. (9:119)
Being with the faithful and true has two meanings: In one sense, it
means being with them outwardly. In the other, it means being with
them inwardly. The first requires living in the company of the
righteous. The second requires giving one’s heart to a particular group,
accepting their superiority, and following in their footsteps. In the first,
there is only the form of intimate friendship, while the second includes
both its form and its spirit. The faithful and true are those from
whose eyes the realm of må siwå [that which is apart (from Allåh)] has
been erased.
With loving friends rejoice;
Love should ever be your choice.
From those who are not loving, flee,
High and mighty though they be.
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For the human being to derive benefit from the individual with whom
he is in contact, in the fullest sense, it is of the utmost importance to live
in the company of those who are faithful and true.
There is no god but Allåh.
lå ilåha illa ’llåhu. (37:35)
According to some, the remembrance expressed by the affirmation of

Oneness [Taw¥ºd] is universal, and only the declaration of Majesty
[Jalål] is peculiar to remembrance [dhikr] in the technical sense of the
term. In fact, the remembrance expressed by the affirmation of Oneness
is specific in the utmost degree of specificity, because there is no end to
the manifestations of Allåh. Repetition [of remembrance] in the form
of “There is no god but Allåh” is inconceivable. By affirming another
attribute of His, each time one attribute is negated, it is possible to
continue ad infinitum, so there can be no escape from negation and
affirmation.
“Allåh” is the Name of the Essence, while “ilåh [god; deity]” signifies
the “ul«hiyya [divinity]” by which the attributes are named together
with the Essence. On this basis, some have interpreted the affirmation
of Oneness [Taw¥ºd] in the sense that Allåh is the only Deity who
combines the attributes with the Essence.
As for those who are full of egotism and self-interest, they should not
disregard the significance of the affirmation of Oneness, as we have
explained it. I say this because, when the heart is cleansed of strangers,
what the human being sees is nothing but the Essence of the Truth.
Even the apprentices of the spiritual chain [silsila] of ‹Abd al-Khåliq
Ghujdawånº have been introduced to this experience. Apprentices of
the spiritual path of Khwåja Bahå› ad-Dºn Naqshband have also
received a delightful taste of this condition.
Say: “Allåh!,” then leave them.
quli ’llåhu thumma dhar-hum. (6:91)
This means: “Leave the attributes and return to the Essence.”
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O you who truly believe!
yå ayyuha ’lladhºna åman«. (2:104)
This alludes to the reaffirmation of commitment. True belief [ºmån],

which means attaching the heart to Allåh, is a commitment that must
be reaffirmed. In other words: “You must try hard to understand that
this quality does not yet belong to you!”
And among them is he who oppresses his lower self,
fa-min-hum œålimun li-nafsi-h:
and among them is he who acts with moderation,
wa min-hum muqtaƒid:
and among them is he who outstrips through good deeds.
wa min-hum såbiqun bi’l-khairåt. (35:32)
This refers to a group whose members refuse to comply with every

wish of the lower self. They always act in opposition to it, thus
demonstrating their readiness and worthiness to receive the Divine gift
of grace. Such are the company of the moderates [muqtaƒidºn], who
precede every other group on the path of goodness.
It is the same to them, whether you warn them
wa sawå›un ‹alai-him a-andharta-hum
or do not warn them, for they do not believe.
am lam tundhir-hum lå yu›min«n. (36:10)
This refers to a group of human beings who are lost in contemplation

of the Essence. They are unaware of the existence of anything but the
Essence of the Truth, for they are cast in the mould of the trusted angels.
As a result, they have no faith or belief in anything other than Allåh.
Whose is the sovereignty this day?
li-måni ’l-mulku ’l-yawm:
It is Allåh’s, the One, the Irresistible.
li’llåhi ’l-Wå¥idi ’l-Qahhår. (40:16)
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This means that the heart of the spiritual traveller must belong to
Him. In other words, when Allåh manifests Singularity in a heart,
with compelling force, He leaves no room therein for any other
than Himself.
O human beings, you are the poor in your relation to Allåh.
ya ayyuha ’n-nåsu antumu ’l-fuqarå›u ila ’llåh. (35:15)
The human being is needy. Allåh knows, through His sempiternal

knowledge, that the human being, by virtue of his human condition, is
in the state of needing water, bread and other means of worldly
subsistence. Whatever he needs, therefore, the reality of this need is
nothing other than his dependence on Allåh.
To emphasize this point, one day, the venerable Khwåja provided
those present at his meeting with various warnings and admonitions.
He said: “You wander in the streets and stand there to no good purpose.
You must at least try and do some useful work, so that your fellow
creatures may benefit by you. You must also make the effort required
to attain the perception of Oneness in multiplicity.”
Surely We have given you Abundance.
innå a‹£ainå-ka ’l-Kawthar. (108:1)
That is to say: “We have granted you the vision of Oneness in

multiplicity.”
Every day He is about some awesome business.
kulla yawmin Huwa fº sha›n. (55:29)
The venerable Khwåja spoke at very great length about the significance
of this verse. He said:
Perpetual survival after annihilation has two meanings:
1. After the spiritual traveller has experienced direct perception of
the Essence, and then acquired constancy in that perception, and when
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he returns from the state of immersion and unconsciousness to normal

presence and awareness, he attains to the manifestations of the names
of action. The names pertaining to all entities come to exist within
him. He distinguishes each of those names from every other, and he
develops a different taste for each one of them.
2. At every moment and in every indivisible instant of time, the
human being must experience within himself an impression from the
Essential Names. There is no trace of this impression in the exterior
world, and it must be distinguished in a unit of time beyond time, too
brief for ordinary temporal reckoning. This spiritual state is peculiar to
the highest stages of the degrees of sainthood.

Some of the venerable Khwåja ‹Ubaidu’llåh’s
commentaries on the Prophetic traditions.
Allåh’s Messenger (Allåh bless him and give him peace) once said:
Contentment is an inexhaustible treasure.
al-qanå‹atu kanzun lå yafnå.
In other words, it is without end. Contentment is such, as we see it,

that if a person acquires a moist loaf of barley bread, he should not feel
the desire to have that same loaf baked. He should eat enough of it to
ensure his ability to perform the movements of the ritual prayer. A
person should manage his subsistence so that he can always live in the
same style. He should eat and dress in a manner beneath which there
is no inferior level.
Opening his blessed palms, the venerable Khwåja then went on to say:
—It is sufficient for a person to have a handful of rice or flour at his
disposal. If someone acts accordingly, he has understood the secret of
contentment. A person should assume that he has landed in the desert,
where there is no trace of water or grass, and there is no hope that
assistance will come from anywhere. Even in this situation, he should
not feel the slightest worry about hunger and thirst. That man will then
be capable of experiencing the reality of contentment.
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Proud behaviour is an act of charity incumbent on the proud.

at-takabburu ‹ala ’l-mutakabbiri ƒadaqa.
There are two kinds of pride, one of them bad and the other good. The
bad kind of pride is pretending superiority over Allåh’s creatures, and
regarding them with contempt. Admissible pride is paying no attention
to others apart from Allåh (Exalted is He), and adopting an air of
superiority towards them. From this subtle point of view, pride is
defined as belittling all others apart from Allåh, and considering them
unworthy of any value. This genuine pride is genuine and it is
conducive to annihilation.
The S«ra of H«d turned me into a grey-haired old man!
shayyabat-nº S«ratu H«d
Righteousness has been commanded in the S«ra of H«d. Righteous-
ness is a very difficult task, because it must be kept central to all actions,
states of being, verbal utterances and moral attitudes. In all actions,
therefore, there must be no expression of self-will, and both excess and
shortcoming must be avoided. That is why they have said: “The work
does not reside in charismatic feats and supernatural exploits; the work
resides in righteousness.”
Today every opening is closed, except the opening of Ab« Bakr.
al-yawma tusaddu kullu furjatin illå furjatu Abº Bakr.
The Mosque of the Prophet (Allåh bless him and give him peace) has
many doors. During the death-sickness of Allåh’s Messenger, when he
was in his final moments, he gave orders for all the other doors to be
closed, and for the door belonging to the venerable Ab« Bakr to be left
open. The Masters of Truth and Reality have had many words to say
on this subject, for instance: “The connection of destiny is superior to
all other connections, so the day will come when the doors of all other
connections are closed, and the door of love’s link will be left open.
Apart from love and affection, there is no connection that leads to
Allåh (Exalted is He) and results in attainment of the goal.”
Since the venerable Ab« Bakr is the starting point of the way of the
Masters of Wisdom, love and affection constitute the distinctive
feature and emblem of their connection. After explaining this point,
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the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº went on to say: “The

whole endeavour is not to lose this connection!”
[There is always] time for me [to be] together with Allåh.
lº ma‹a ’llåhi waqt.
According to some of the Masters of the Spiritual Path: “As this
Prophetic tradition [¥adºth] clearly proves, he was together with Allåh
in a space of time embracing all moments, uninterrupted and compre-
hensive, even while, from another point of view, he was engaged in such
activities as worldly business, wars, and relating to his wives and his
Companions.”
—In the traditional account [¥adºth] of the Heavenly Ascension
[Mi‹råj], Gabriel (peace be upon him) lost the ability to accompany the
Prophet of Prophets beyond a certain point. He said: “If I go any farther
than this, I shall burn!” This saying conveys the secret wisdom: “I am
at the point of witnessing the Essence together with the attributes. If
I move forward from this point, by as much as the tip of a finger, I shall
burn!”
My Lord has trained me, and He has trained me well.
addaba-nº Rabbº fa-a¥sana ta›dºbº.
This Prophetic tradition [¥adºth] can be interpreted to mean: “Allåh
has trained me in fine virtues, worthy of His love.” When great virtues
are established between the Lover and the beloved, what will be left
undone in the effort to please the Beloved?

The venerable Khwåja ‹Ubaidu’llåh’s comments
on the sayings of the elders.
—Concerning the wise saying of the venerable ‹Alº: “Certitude
resides in multiplying and increasing every moment of opportunity. As
for discovering the Essence, that is not possible”:
The ability to explain the full meaning of this saying has been granted
to no one. As understood by the Masters of Truth and Reality, it
signifies that the Essence is apparent from behind the attributes; one
may approach it, but it cannot be reached.
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After quoting an utterance cast in the form of a conversation with

Allåh, the venerable Khwåja said:
—The purpose of the intended conversation is present awareness and
cognizance. These are among the necessary elements of conversation,
because it is essential for those who engage in conversation to recognize
and be aware of each other.
As for the traits with which the human being is naturally endowed,
as reciprocal attributes, they are the qualities of beauty and majesty.
The human being has a share of all the [Divine] attributes, including the
Essential presence. This is because Allåh, in His Priority without
beginning and His Eternity without end, is Ever-Present with His Essence.
As for the present awareness and cognizance that arise within the
human being, they are but a drop from that ocean and an atom from that
sun. Perhaps the light of the sun of the Essential presence has fallen on
the mirror of the point of manifestation, and caused it to shine with
its radiance.
What is incumbent on the human being is to examine his spiritual
state at every moment, to realize that whatever manifestation he
sees comes from Allåh, and to understand clearly that he has no
entitlement to these manifestations. In the words of the venerable
Shaikh al-Islåm, Khwåja ‹Ubaidu’llåh Anƒårº: “To understand is to
know one’s companion.”
As hinted by one of the saints, there is a point of perfection reached
by this [»«fº] community, at which a degree is obtained, with every
breath, that is equal to all the degrees acquired up to that time. At a
single breath, a degree corresponding to the degree obtained through-
out an entire lifetime! The following story is widely known:
Certain troublemakers denounced this community to the ruler of the
time, telling him that some of its members were atheists, and provoking
him to action by saying: “They are leading the people astray. You must
punish them severely! If you kill them, the doctrines of falsehood will
depart, the people will be saved, and great spiritual reward will accrue
to the ruler.”
In response to this, the ruler had the victims of slander rounded up
and brought into his presence, then he gave the order for them all to be
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killed immediately. “Cut off their heads, one by one,” he commanded

the executioner. While the executioner was selecting one of them, and
preparing to behead him, another would rush forward, crying: “Have
mercy! Cut my head off first, and leave him till after me!” As soon as
the man about to be beheaded was replaced by another, yet another
would rush forward, begging to be killed first.
In a state of confusion, the executioner exclaimed: “What strange
people you are! Why do you trample one another in the rush to submit
your head a moment earlier? What is your secret reason for such
conduct?” They replied: “We are in such a spiritual condition that,
within a single breath, we transcend the degree of perfection achieved
in a lifetime. As for our wish to die before our brethren, it is to ensure
that those left behind will have the time to achieve new progress!”
In total bewilderment, the executioner informed the ruler of the
situation. The ruler referred the matter to the judge of the Sacred Law
[Sharº‹a], saying: “Examine the state of these people, and determine
whether or not they are contravening the Sacred Law!” Since the
judge’s verdict was in favour of the righteousness and sublime virtue of
this community, the ruler raised his voice and declared: “If these are
atheists, it means that there is no champion of truth in this world!” He
thereupon released them with every kind of honour.
On this subject, the venerable Khwåja said:
—Suppose a man has capital consisting of a hundred gold coins, and
he invests it in commerce. If he increases his capital to a hundred
thousand gold coins, his profit will surely be due to his handling of that
investment. If this incremental process cannot be used to good
advantage, the situation is worse than abstaining from commerce
altogether, and the loss sustained will far exceed the capital.
The venerable Khwåja said:
—As for the state of immersion and annihilation experienced by the
masters of ecstasy, it does not constitute the means of spiritual progress
and advancement. Spiritual progress is achieved through work, whereas
immersion and annihilation require abstinence from work. Genuine
immersion and annihilation may be a condition appropriate to the
abode of the Hereafter, and a sign thereof may thus be apparent in this
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world. Even if it did not appear in this world, it would become manifest
in its perfection in the Hereafter. For this reason, the great saints
declared that they had passed beyond the states of the masters of ecstasy.
—An extremely profound meaning is conveyed by the saying of
Shaikh Mu¥ammad Pårså:
“In reality, remembrance [dhikr] is Allåh’s manifestation to His
Essence through His Essence. The servant is called a speaker [mutakallim]
as a mark of honour from Him.” This meaning cannot be understood
without practising remembrance for a long time, and establishing
vigilant awareness [muråqaba] in the heart. If an extra effort is made,
after reaching this degree, and if this extra effort can be sustained, one
may attain to Allåh’s providential care.
—The great saints have said: “The way to Allåh is not traversed by
the servant’s strength; it is opened through his weakness.” What is
meant by weakness is understanding the reality of “None but Allåh
knows Allåh.” In other words, it means knowing that ultimate knowl-
edge is not a quality belonging to the human being, and understanding
that whatever power is manifest in the human being is not the property
of the human being. It means realizing that the human being is a mirror,
reflecting the forms of the knowledge that belongs to Allåh. From this
point of view, such weakness is not an obstacle to direct experience.
According to some, the result of this knowledge is ignorance of the
state of weakness. This view is mistaken. This weakness is not simple
ignorance. It is something founded on knowledge.
—According to what the venerable Shaikh Ab« Bakr al-Wåsi£º has
to say about togetherness and separateness, togetherness means that the
servant acknowledges Allåh’s providential care in the work he per-
forms, while separateness means that he attributes his servitude to his
personal skill. If someone grasps the point of this, he has been saved.
In comprehending this saying with full appreciation, there is a means
of salvation from the confusion experienced by others.
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Sayings of the venerable Khwåja ‹Ubaidu’llåh

concerning the insights and exploits of the great saints.

— Qualified spiritual seekers are very few in our day and age. You
must pay attention to the following story: A certain Shaikh sent this message
to one of the great saints: “Few people here are fit to be spiritual seekers.
If there are any candidates over on your side, who can be described as
genuine seekers, please send them to us!” The noble recipient of the
letter gave this reply: “There are no seekers here of the kind you
mention. If you wish for Shaikhs, let me send you as many as you wish!”
— This [»«fº] community finds one of its finest examples in an action
of the venerable Mawlånå Rukn ad-Dºn Khwåfº. Mawlånå Rukn ad-Dºn
insisted that he entertained no hope of reward for any work he
performed, with one solitary exception, which he explained by saying:
“One day in the desert, while the venerable Shaikh Zain ad-Dºn ‹Alº
Kulån was attending to his toilet needs, I rubbed my face on the stone
he would use to wipe his private parts clean, before taking it to him. Of
that action of mine I am hopeful!”
To this he added:
— If a dervish rubs his face on a wall, one is obliged to pass by that wall
with courteous propriety.
—First of all, Junaid commanded Shiblº to devote seven years to
trade and making profit. The profit accumulated over this seven-year
period would then be distributed as a charitable donation, to compensate
for the wrongs committed by Shiblº up to that date. After that, for the
next seven years, he charged him with the task of cleaning the toilet. Only
after that did he begin to teach him the Spiritual Path and its exercises.
The venerable Sahl ibn ‹Abdu’llåh Tustarº worked so hard at the
practice of remembrance [dhikr], during a long period of spiritual
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training, that the day came when blood streamed from his mouth and
his nose. On the spot where it fell to the ground, each drop of his blood
wrote “Allåh. ”
There is a special moment, in the wake of the afternoon prayer, when
it is necessary to adhere to the very best of deeds. At that particular
time, the very best of deeds is calling oneself to account. Keeping
account requires the human being to review what he has done, by night
and by day, to sort out the acts of worship and the sins, to give thanks
for the good things, and to beg forgiveness for the bad things. On the
spiritual path, the best form of conduct is also a matter of losing interest
in anything other than Allåh, and seeking a guide who will bring one
close to Him. This means striving to gain the fellowship of a great saint.
Fellowship with outsiders infuses apathy into the heart and despon-
dency into the spirit. One day at his meeting, the venerable Båyazºd was
seen to be affected by that kind of apathy. He said: “I think an outsider
has entered our meeting. Seek him out!” They searched high and low,
but could not find him, so they were given the command: “Look for the
place where he left his staff!” When they noticed the staff left behind
by an outsider, they picked it up and threw it away, and that state of
apathy departed from the Shaikh.
One day, before coming to attend the venerable Khwåja’s meeting,
one of his companions had dressed himself in the shirt of a stranger. The
venerable Khwåja said: “The smell of foreignness is emanating from
one of you!” Turning towards that person, he added: “The smell is
clearly coming from him. Can he be wearing the clothes of an outsider?”
The man got up and left in amazement, then came back after having
changed his shirt.
Even inanimate objects can be affected by the conduct and character
of human creatures. Shaikh Mu¥yi’d-Dºn al-‹Arabº has cited many
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examples of this. From this point of view, there is a significant

distinction between worship performed in a place where evil deeds have
been done, and worship in a place that has been the site of good deeds.
For this reason, a ritual prayer performed in the Sacred Shrine of the
Ka‹ba is superior to those performed in other places.
The venerable Ab« ¡ålib al-Makkº once said: “You must strive to
ensure that no wish remains for anything besides Allåh. Insofar as this
wish is realized within you, your work is complete! Otherwise, may you
not be granted any charismatic grace and supernatural talent, ecstatic
state and spiritual manifestation!”
In this time of ours, the affirmation of Oneness [Taw¥ºd] has reached
the state where people wander in the markets and bazaars, gaze at those
with handsome faces, and say: “We are admiring the beauty of Allåh!”
Let us take refuge with Allåh from such misguided conduct! The
venerable Sayyid Qåsim Tabrºzº came to those places one day, and he
discovered that his disciples were guilty of that same behaviour. In the
handsome figures they saw in the markets and bazaars, they were
claiming to behold the beauty of Allåh, and were thus excusing the
instincts of their lower selves. The venerable Shaikh described them
as pigs. There is no reality where the lower self is making its presence
felt. Even if the lower self has no share in such observations, and the
delight experienced is purely spiritual, one must still feel a sense of
shame before the Divine reality, and it is necessary to escape from
that situation.
When bad things are said about you, stop to consider whether those
bad things apply to you, or not. If descriptions like “pig” or “dog” are
attached to you, acknowledge that you do indeed contain elements of
both. That is because the human being combines all attributes; just as
certain angelic attributes exist in him, he also has his share of the
attributes of the jinn. A distinguished person was sitting in the presence
of Junaid, the master of this »«fº community, when in came Shiblº.
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That distinguished person thereupon exalted Shiblº to the heavens,

and smothered him with praise and commendation. When he had
finished speaking, Junaid pointed to Shiblº and said: “Are all these
words of praise about this pig?” As for Shiblº, he showed not the
slightest sign of being affected and annoyed.
To be a dervish is to bear everyone’s burden, and not to impose one’s
own burden on anyone else.
It is necessary to be patient with Allåh’s tribulations, and even to give
grateful praise for them, because Allåh’s tribulations are innumerable,
and each is more painful than the other.
The venerable Båyazºd said: “For thirty years I have spoken with
Allåh and listened to Allåh, though people think I am speaking with
them and listening to them.” The import of this saying is that, where
the recipient of Divine favour is concerned, his outward appearance
does not really belong to him.
The venerable Khwåja Bahå› ad-Dºn Naqshband relates that he saw
two people, in Mecca, one of them very downcast in terms of spiritual
aspiration, and the other very exalted. The one downcast was clinging
to the ring-shaped knocker of the door of the Ka‹ba, asking Allåh for
things apart from Allåh. As for the exalted one, he was strolling
carefree in the markets and bazaars, purchasing goods worth thousands
of gold coins, yet not for one second was he forgetful of the Lord of
Truth. When he observed this spectacle, says the venerable Khwåja
Naqshband, he was profoundly thrilled, for he recognized a human
being of lofty spiritual aspiration.
One day, while the venerable Båyazºd was passing by a certain place,
a wet dog came out and shook itself. To keep the spattering drops of
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water from touching his clothes, the venerable Båyazºd pulled his coat
tails together and stepped back. The dog acquired the faculty of speech,
and it said: “If a single drop from me had touched the hem of your
garment, you could have washed it with a small amount of water, and
restored it to the state of purity! As for the dirt you have dropped into
your inner being, by folding your coat tails and considering yourself
purer and superior to me, where can you find enough water to purge that
filth away?”
One day, in the presence of the venerable Mawlånå Niœåm ad-Dºn,
a member of his circle had hypocritically bowed his head, rested his chin
on his breast, and assumed the posture of vigilant contemplation.
When the venerable Mawlånå noticed this state of affairs, he said: “Lift
up your head! I see the fumes of smoke above you! What interest do
you have in vigilant contemplation [muråqaba]?”
The venerable Khwåja addressed these words to anyone else, at his
meeting, who adopted the same false pretence of vigilant contempla-
tion. This was his way of stressing the need for sincerity in all things.
When giving a dervish permission to travel, the venerable Khwåja said:
When I was taking leave of the venerable Khwåja ‹Alå› ad-Dºn, he
said: “While travelling on the road, you must vow to yourself that you
will not lapse into heedlessness, once you have reached a certain
halting place. Keep your vow as you follow the road, stage by stage, and
arrive at your destination!” I am now giving you this same good advice.
On the subject of sin, he said:
According to Junaid, the master of this »«fº community: “The
genuine seeker is one whose angel can find no sin to record for twenty
years.” This saying should not be taken to mean that the seeker is
someone who commits no sin. The point of this saying is that the seeker
is subject to the ordeal of refraining from sin.
On the subject of lawful earning, he said:
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According to the venerable ‹Abd al-Khåliq Ghujdawånº: “It is

necessary to lift the burden from one’s fellow creatures, and this can
only be done through lawful earning! On the path of the Masters of
Wisdom, the hand is applied to making lawful profit, while the heart is
always devoted directly to the Beloved.”
According to the venerable Khwåja ‹Alº ªakºm Tirmidhº, the heart
has several degrees of animation. The heart’s animation does not come
about without careful management. In this context, careful manage-
ment means being in the state of remembrance [dhikr] both in sleep and
in wakefulness. Remembrance in sleep occurs when the sleeper sees
himself practising remembrance in his dream.
According to the venerable Shaikh Mu¥ammad Pårså: “Constant
remembrance reaches a stage where the reality of the remembrance and
the essence of the heart become united.” The import of this saying is
as follows: The reality of remembrance is something transcending
letters, words, sounds and syllables, while the essence of the heart is a
subtle entity, likewise transcendent. When these two properties are
thus in the state of detachment from material things, they come to be
the same as each other, and they are united as one. As for the
practitioner of remembrance, he can then make no distinction between
the remembrance and the heart, since the One who is remembered has
overwhelmed him completely. Such is the spiritual state experienced
in the final stage of remembrance, that nothing can be seen apart from
the One remembered therein, and the heart blends into non-existence.
I had gone one day to visit the venerable Mawlånå Khåm«sh, who was
discussing knowledge with those around him. I sat in a corner and held
my tongue. The venerable Khwåja asked me: “What do you say?
Should I be silent, or should I speak?” Then he added: “If someone has
been delivered from the confinement of his own existence, whatever he
does will be good; but if he has not been delivered, whatever he does will
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be bad.” I never heard a loftier saying than this from the venerable
Mawlånå Khåm«sh.
I also heard the venerable Mawlånå Khåm«sh say: “In everything one
does, it is possible to comply with the Sacred Law [Sharº‹a], the Spiritual
Path [¡arºqa] and Reality [ªaqºqa]. Consider, for instance, the well-
known prohibition of lying. If a person succeeds in preserving his
tongue from lying, the Sacred Law is satisfied. It is possible, however,
that a tendency to lie may still lurk in his heart. If he can also escape
from that, the Spiritual Path comes into play. But if no lie is ever to issue
from his tongue, nor from his heart, neither voluntarily nor involun-
tarily—that is to say, if no capacity for lying is to remain in the person
concerned—this raises the matter to the level of Reality.” No amount
of praise could be enough for these words of the venerable Mawlånå.
This exploit of the venerable Khwåja Bahå› ad-Dºn Naqshband is
very meaningful: At the outset of his ecstasy, a voice comes to him:
“Why do you enter this path?” He replies: “I enter so that whatever I
say, whatever I wish, it may come to pass!” The voice continues:
“Whatever We say, whatever We wish, that will come to pass!” To this
he replies: “This I cannot endure; I cannot bear it!” At this point, they
leave the venerable Khwåja to himself for the length of fifteen days. He
reaches the state where he is about to strike his head from rock to rock.
Just when he seems to have lost all hope, the word arrives: “Let it be as
you wish!” It has thus been inscribed in the venerable Khwåja’s
eulogy.13 The venerable Mawlånå Ya‹q«b Charkhº also says: “When
the word arrived, and the voice said: ‘Let it be as you wish,’ I embarked
on a road that will surely bring me to my destination.”
One day, when he was troubled by those around him, he said:
You cannot bear the burden of this path! This path is a very fine line,
on which the traveller must forsake his own wish and identify with the
purpose of another. Consider what a difficult trial this represents. If I
13 This refers to the musical eulogy composed in his honour.
It should also be noted that
what the saints wish is nothing other than what Allåh wishes.
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now told you to herd pigs, or to worship the cross, you would immedi-
ately condemn my unbelief! Yes indeed, this business is not in
accordance with your inclination! Let me tell you an anecdote:
One day, two fellows in the service of the venerable Khwåja Bahå›
ad-Dºn Naqshband were discussing the meaning of faith. The discus-
sion went on and on, with all the energy it would take to fetch water
from a thousand and one streams. Finally, the venerable Shåh Naqshband
approached them and said: “If what you seek is fellowship with us, you
must leave faith behind!”14 This statement came as a very painful shock
to those seekers, and they found it hard to accept the venerable
Khwåja’s purpose, to the extent that it was clear to them.
He addressed one of his close companions, saying:
If you experienced a close relationship and special connection with
Shåh Naqshband, and if you later derived the same bliss and delight
from the fellowship of another great saint, should you leave the
venerable Khwåja Bahå› ad-Dºn, or should you not leave him? The
answer is this: Wherever, and by whatever means, you obtain a share
of that kind of good fortune, you are obliged to acknowledge that it has
come from Shåh Naqshband.
One of Shaikh Qu£b ad-Dºn ªaidar’s disciples went to visit Shaikh
Shihåb ad-Dºn Suhrawardº. His stomach was hungry, so he turned in
the direction of his own Shaikh’s village and begged for help, saying
within himself: “Grant me something for Allåh’s sake, O Qu£b ad-Dºn
ªaidar!” Shaikh Shihåb ad-Dºn Suhrawardº became aware of this state
of his, and promptly ordered food to be set before him.
As soon as the disciple had filled his stomach, he turned again in the
same direction and said, speaking aloud this time: “Thank you, O Qu£b
ad-Dºn ªaidar! Nowhere do you ever leave us destitute!” A servant in
charge of the food reported this to the Shaikh, saying: “He eats your
meal, and then he thanks his own Shaikh!” Shaikh Shihåb ad-Dºn
Suhrawardº replied: “You must learn discipleship from this man!
Wherever a person acquires something of value and benefit, he must
never lose his conviction that it comes from his Shaikh!”
14 The real point of this statement is that one must abandon idle chatter about faith, and
reach the spiritual state beyond words.
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On the subject of whether, for someone who finds another Shaikh more
perfectly suited to him than his own, it is excusable to leave the latter
and attach himself to the former, the venerable Khwåja said:
This may sometimes be the case, as indicated by the experience of
Shaikh Ab« ‹Uthmån Hairº. After becoming affiliated to his orig-
inal Shaikh, he was fascinated by Shaikh Ab« ªafƒ, and was simply
swept away.
One of the great saints saw the devil running out through the door of
the mosque. Peeping inside the door, he noticed that one man was
performing the ritual prayer, while another was asleep at his side. He
asked the devil: “For what purpose did you come here, and why are you
running away?” The devil replied: “I came to spoil the worship of that
man who is praying in there, by means of whispered insinuations, but
I was frightened by the awesome dignity of the man asleep beside him,
so I took flight!”
Sayyid Qåsim Tabrºzº was present at one of the meetings held by the
venerable Mawlånå Zain ad-Dºn Ab« Bakr. The disciple of one of the
great saints of that age was also present at the meeting. Mawlånå Zain
ad-Dºn asked that disciple: “Whom do you love more, your own Shaikh
or the Supreme Imåm [Ab« ªanºfa]?”15 The disciple replied: “My own
Shaikh!” The venerable Mawlånå was so offended by this response,
that he gave the disciple a thorough scolding and addressed him as
“dog!” He then retired to his private quarters.
When he returned after a while, he said to the venerable Sayyid
Qåsim: “We have broken the disciple’s heart! Come, let us go and beg
his pardon!” The two of them set out at once, and found that disciple
on the road. Before they had time to beg his pardon, the disciple stepped
forward and said: “I was coming to ask for your pardon, and to explain
why I love my own Shaikh more. The reason is this: For so many years
I belonged to the school of the venerable Supreme Imåm, yet I could not
escape from bad traits of character. By contrast, since becoming
affiliated to my Shaikh, I have been rescued from bad attributes within
15 Imåm Ab« ªanºfa, the founder of one of the four main schools of Islåmic jurispru-
dence, is known to his followers as the Supreme Imåm [al-Imåm al-A‹œam].

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a very short time. I now wish to learn: Is it an offence to love such a

person more than the founder of our school of law? If there is evidence
in the books to prove that such extra affection is bad, let me know, so
that I may change my attitude!” The venerable Khwåja approved of this
explanation, and he treated the disciple with gracious favour.
One day, together with Mawlånå Sa‹d ad-Dºn Kåshgharº, we went to
visit Shaikh Bahå› ad-Dºn ‹Umar. On the way there, the venerable
Mawlånå Sa‹d ad-Dºn said to me: “If only we can find a Cardinal Saint
[Qu£b], who will provide us with inner dispensation and save us from
our own lower selves!” When we entered his presence, the Shaikh
turned to Mawlånå and said: “What will you do with the Cardinal
Saint’s power of dispensation? Is there any dispensation greater than
annihilating, by means of one’s fellowship, the defects and obstacles
that impede the aptitudes of the seekers?”
This, however, was not Mawlånå Sa‹d ad-Dºn’s intention. He
wished to gain something more than a talent corresponding to the
seekers’ aptitudes. He was looking for direct knowledge of the inner
power of dispensation, which brings the seekers of the path of the
Masters of Wisdom to the state of transcending themselves. He was not
mistaken about the reality of this wish of his. He was seeking the talent,
reflected from the Cardinal Saint, that would transcend his own
personal aptitude.
Every creature, existing with an external form, is defined as the focal
point of a particular name. In their own existence, the angels are the
focal point of a particular name, and, within the sphere of that name,
they are endowed with present awareness and spiritual perception.
They cannot pass from that name to another name. This meaning is
also conveyed by the Qur›ånic verse:
Not one of us is there, but has a known station.
wa må min-nå illå la-hu maqåmun ma‹l«m. (37:164)
The human being, however, is outside the scope of this otherwise

standard pattern. At one extreme, the human being is characterized by
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the darkness of the attributes of tyranny and ignorance, while at the

other extreme he is endowed with luminous trustworthiness, and he
possesses the ability to move from one to the other.
According to Shaikh Najmu ad-Dºn Dåya, there is no one who
knows, or even wishes to know, the true value of the fellowship of
the saints.
The venerable Shaikh Abu ’l-Qåsim Jurjånº once said: “Seek the
company of someone in whose being you merge completely, or who
merges completely in yours, or together with whom you become
extinguished in Allåh (Exalted is He), so that neither of you can
remain!”
If a person yearns for his inner being to exercise control over its
surroundings, he should give this response to the feeling arising within
him: “As for the power of dispensation you seek, it depends on my
becoming you, or on your becoming me!”
On the subject of the definition of »«fism, the venerable Khwåja said:
The venerable Shaikh Abu ’s-Sa‹ºd used to tell his companions:
“Do not come to my side with what you have heard; come with what you
are!” The venerable Mu¥yi’d-Dºn ‹Arabº says: “This saying of Shaikh
Abu ’s-Sa‹ºd means: ‘Do not come into my sanctity with what you have
acquired from other people; come with what you have filtered from your
own heart.’”
When the venerable Junaid spoke, he used to hint at his meaning,
while keeping secrets concealed. One day, quite spontaneously, words
about subtle realities started pouring from his mouth. To those in his
audience, it seemed likely that someone was charming these words out
of him. Then they noticed that Manƒ«r al-ªallåj was sitting in a
corner, with his head tucked inside the collar of his gown. They sent
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Manƒ«r outside, because they knew that he would broadcast the private
proceedings.
As the venerable Mawlånå Niœåm ad-Dºn Khåm«sh has said: “The
Shaikh is someone who knows how to make a fine impression on his
disciples. To make a fine impression, in substance and in spirit, and to
demonstrate the truth in a beautiful manner, these are the prerequisites
of Shaikhhood.”
I cannot settle in a district where Sayyids [descendants of the blessed
Prophet] reside, because I am afraid of being unable to show due
reverence to those who bear the honour of descent from Allåh’s
Messenger. One day, while the venerable Supreme Imåm16 was giving
a lesson, he was seen to get up from the place where he was sitting and
rise to his feet, several times. This was because small children were
playing in the yard, and there were Sayyids amongst them. Every time
the great Imåm caught sight of them, he would rise to his feet.
I asked one of the notables of Samarqand: “If someone sees in his
dream that Allåh has died, how should this be interpreted?” He gave
the answer: “If he sees in a dream that Allåh’s Messenger has died, it
is a sign that the dreamer has committed a violation of the Sacred Law.
This [other dream that you mention] signifies the same.” As I under-
stand it, the correct interpretation is this: It indicates that a person,
having attained to contact with Allåh, has lost that contact. The
venerable Mawlånå Jåmº has given the exact opposite of this interpre-
tation. According to him, if someone dreams that Allåh has died, it is
a sign of salvation from a bad temperament, and of complete elevation
in His presence.
The revelation of the tombs is the vision of the spirit of the occupant
of the grave, wrapped in a form derived from the realm of exemplary
16 See n. 15 on p. 282 above.
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likenesses. The great Masters of Wisdom assign no value to revelations

of this kind, however, because the devils are also capable of appearing
in external shapes and forms. In visiting the tomb, the basic procedure
of the Masters is to empty their inner beings of all attachments, and thus
be in a position to recognize the spiritual state of the occupant of the
tomb. It also happens very often, when a stranger comes to their
meeting, that they examine their inner beings and act in accordance
with what they observe therein. Shaikh Mu¥yi’d-Dºn ‹Arabº calls this
“the demonstration of the reaction.”
The manifestation of this spiritual state is by means of the purity and
clarity within the inner beings of the great saints. That is because the
mirrors of their hearts have been cleansed of the ornaments of this
world. They are pure and clean. When they leave their hearts to their
own states, nothing but sheer clarity remains there. The condition and
significance of those confronting them are reflected for them, as they
really are, and they are visible within themselves.
One day, we went with the venerable Mawlånå Niœåm ad-Dºn to the
graveyard of Shåsh. After sitting beside a tomb, and concentrating on
it for a while, he stood up and said, with profound emotion: “The
ecstasy of this tomb’s occupant is overwhelming.” As a matter of fact,
that tomb belonged to one of the ecstatics of the age, Ibråhºm Kºmyågar
by name. He then went over to another tomb, and this time he said:
“The scholarship of this man is overwhelming.” That tomb was
occupied by one of the religious scholars, Shaikh Zain ad-Dºn G«y-i
‹Arifån by name. According to the Masters of Truth and Reality,
spiritual progress is triumphant after death.
Many masters of insight have agreed that spiritual progress after death
is superior to such progress in life. This is the opinion of the venerable
Mu¥yi’d-Dºn ‹Arabº, whereas Abu ’l-ªusain N«rº is one of those who
say: “There is no spiritual progress after death!” It is actually estab-
lished, by much revealed evidence, that the spirit receives knowledge
unconnected with this world, after it has been detached from the body,
and that, like all knowledge, gives rise to spiritual progress.
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Concerning the real meaning of poverty, the venerable Supreme
Helper [al-Ghawth al-A‹œam]17 received this Divine address: “O Supreme
Helper, advise your companions to practise poverty! Then, after that,
exhort them to practise poverty from poverty. When poverty thus
brings them to salvation, both from all things and finally from poverty
itself, I shall be their only goal!”
One of the great saints used to say: “Strive to ensure that you do not
go to the grave through your own work!” This means that the human
being must realize that no work depends upon himself, but only on the
gracious favour of Allåh, and he must maintain his awareness of this
fact.
One of the great saints used to say: “If Allåh wishes, he [the human
being] will understand Him at the degree of Unity.” The meaning of
this is as follows: Unity is the degree of absolute reality. If Allåh wishes,
He will grant the human being special knowledge of Himself, so that,
with that knowledge, the creature will understand his Creator. To
understand Allåh is impossible without the knowledge of Allåh. In
other words, to understand Allåh is possible only by being with Allåh.
One night, Khwåja Båqº was in pain. He could not sleep. Nor could
I sleep, because of his pain. If a person does not feel distressed by the
pain of someone with whom he is closely connected, he must be
extremely coarse and hard-hearted. Whenever suffering afflicts a
fellow creature, those on this path are obliged to ease it by sharing his
pain. On one occasion, a donkey was beaten so hard that blood flowed
from its back. The venerable Båyazºd al-Bis£åmº was there at the time,
and blood was also seen to be dripping from the calves of his legs.
This saying of the venerable Khwåja contains an allusion to those at
the spiritual station of jam‹ [togetherness, communion].
17 Shaikh ‹Abd al-Qådir al-Jºlånº (may Allåh be well pleased with him).
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One day, when I was in the presence of the venerable Shaikh Bahå›
ad-Dºn ‹Umar, someone came along and spoke as follows: “Certain
great saints have said, at the outset of their spiritual development, that
what is possible is the same as what is necessary. But then, at the
conclusion of their spiritual development, they have reversed the
equation by stating that what is necessary is the same as what is possible.
How can this be explained?” The venerable Shaikh replied: “The first
statement was made from a mistaken point of view. As for the second,
it is correct.” He then addressed those present at his meeting with the
question: “What is the difference between these two perspectives?” No
one could muster the courage to answer, so they waited for the
venerable Shaikh to explain the difference. At that very moment, a
group of the commanders of Turkestan arrived in his presence, and no
opportunity remained for an explanation of this subtle problem.

Some of the venerable Khwåja ‹Ubaidu’llåh’s
wise sayings on a wide range of topics.
Concerning travel:
The venerable Shaikh Bahå› ad-Dºn ‹Umar once asked me: “Is it
better to travel in search of your spiritual starting point, or to stay in your
place?” I was careful to observe good manners, so I showed myself
incapable of answering, but he insisted: “You must give the answer!”
I said: “In travelling to find the starting point, the heart acquires
nothing but bewilderment. Travel can be good, but only after the
attributes of self-control have been established in the seeker. Accord-
ing to my understanding, travelling to find the starting point is not
appropriate. It is necessary to seat oneself in a corner and develop the
attributes of self-control. For a person in this situation, it is best to
remain in his own town and environment. At the same time, he should
hinder the curious and spying eyes of his companions, his friends and
his foes, and curb his own bad behaviour.
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“It is true that some of the great saints have defended the opposite
view, maintaining that travel is a means of countering bad habits and
useless attachments. They have also argued that the trials of the
journey will amount to spiritual training. This can only apply, however,
when the purpose is to scour the lands in search of the spiritual guide.
Once the spiritual guide has been found, the seeker’s place is the hem
of his robe, and only after a certain stage can travel be appropriate. Such
is the view of the great Masters of Wisdom. If the spiritual guide is in
the seeker’s own country and town, there can be no necessity whatso-
ever for him to travel. On the other hand, if it has not been possible to
find the guide, it is essential to go travelling until he is found.”
More on the subject of travel:
The venerable Båyazºd al-Bis£åmº set out on the road from Bis£åm, at
the beginning of his spiritual development, and reached a place where
he met with a saint. That saint told him: “Return to the place from
which you have come! You have left your purpose there, and taken to
the roads!” The venerable Båyazºd turned back. He had an elderly
mother, whose service he entered and whose good pleasure he strove to
obtain. He achieved his purpose.
Alluding to the intention of the Shaikh who gave Båyazºd al-Bis£åmº
the order to return, the venerable Shaikh Mu¥yi’d-Dºn al-‹Arabº says:
“The essential object of the quest is pervasive of all time and place; no
place is outside the scope of its pervasiveness. He intended to make
Båyazºd aware of this secret, and to make him understand that there is
no need to go wandering on long journeys.”
Concerning non-existence and self-abasement:
In order to achieve non-being, the spiritual wayfarer must carry self-
abasement and humiliation to such lengths that he comes to witness the
Beauty of Allåh in the mirror of annihilation and nothingness.
Concerning contentment with injustice and cruelty:
To the soul of someone who does not delight in the injustice and
cruelty inflicted on him by his fellow creatures, there is no scent
emanating from the knowledge of Allåh’s people. That is because, in
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the sight of Allåh’s people, the Absolute Doer is Allåh, and whatever
comes from the Beloved to the lover, by whatever means, it must be
treated as a crowning glory.
Concerning the breaking of the lower self:
When ill is spoken of a person, he is painfully affected thereby. For
the ordinary human being, it is quite natural and normal to find that
kind of thing unpleasant. In the case of the dervish, however, it is
necessary for him to drive this feeling of displeasure from his heart. This
cannot be done without attaining to Allåh, and that can only be
achieved through remembrance and vigilant awareness. Such is the
real meaning of embarking on the Spiritual Path.
Concerning trial and tribulation:
Nothing is so effective as trial and tribulation for purifying the heart
of the human being. In particular, trial and tribulation are effective in
thinning the veil between Allåh and His servant. Such is the import
of the Prophetic saying [¥adºth]:
The greatest trials befall the Prophets, then the saints, and then that person and
this, in turn.
This also represents my personal conviction.

Concerning Allåh’s cunning device:
Suppose someone sees a sleeping dog, while going along the road, and
he awakens that dog, in order to proceed in comfort. Then, after passing
by, he looks at the dog and preserves the same feeling of bliss [that he
was experiencing before he encountered the sleeping creature]. This is
a Divine snare [makr Ilåhº] for him, and he is obliged to give thanks to
Allåh, for not depriving him of his rapture and his ecstasy, despite his
having done such a deed.
More on the subject of Allåh’s cunning device:
Allåh’s cunning device [makr] is twofold: One form of it is peculiar
to the lower class, and the other to the upper class. As for that which
is peculiar to the lower class, it proves that there is no deficiency in
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blessed grace, despite shortcoming in service. As for that which is

peculiar to the upper class, it proves that the state of ecstasy and rapture
may continue, in spite of some action at odds with refined behaviour.
The stamp of the Masters of Wisdom:
For those who strive for the stamp of the Masters of Wisdom, this is
the kind of training they must undergo: Suppose, for example, that one
of them quarrels with those involved in the buying and selling of wheat,
and the violence of the quarrel results in a bloodbath. There must be
no room in his inner being for the slightest discomfort, nor for the
simplest disturbance, because of the pain he has suffered. He must even
derive pleasure from this, pardon those who act badly, and avoid
separation from his own relationship [with the Masters of Wisdom].
Concerning the Divine manifestation:
Allåh is the One who encompasses all entities with His manifestation
[tajallº]. There are many people who withdraw into a corner, to which
they give the name “private retreat [khalwa]” or “seclusion [‹uzla].”
What excuse have they for doing so? If this means that they regard the
Divine manifestation as worthless, let them derive no satisfaction from
their ignorance! Even if they say: “It is true,” why do they not put the
truth into practice, and why do they not act accordingly? As for those
who have plunged into immersion and annihilation, in the spiritual
station of “conjunction [jam‹],” they are excused, because they have lost
their ability to deal with this world, and their condition is exceptional.
The veil and the curtain:
This is the secret of the invisibility of those who bear the stamp of the
Masters of Wisdom, as they wander among people in the crowd and in
isolation: In the presence of the loved one who invites to seclusion, the
lover always takes to the veil.
More on the subject of the veil and the curtain:
Such is the degree of subtlety of the relationship [nisba] of the Masters
of Wisdom, that the force of personal inclination is an obstacle to its
appearance. As a matter of fact, the same thing is evident in all
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manifestations of beauty, since the more one inclines towards them, the
more they are withdrawn behind the veil and the curtain. The subtlety
of this relationship presents an obstacle even to saying “Hist!” to a dog.
The relationship can be lost in an instant.
From the opposite to the original:
It is a well-known fact that things appear together with their oppo-
sites. This being the case, consorting with creatures [khalq] is the
opposite of being with the Lord of Truth [ªaqq]. The mutual repug-
nance between opposites releases a current of attraction towards the
contrary direction. For this reason, the people of this spiritual lineage
[silsila] consort with creatures, so they may be attracted to the opposite,
and their hearts may be linked to Allåh in the most secure manner.
Spiritual affiliation:
When a connection with the path of the Masters of Wisdom arises in
someone’s heart, he will weaken his affiliation at the outset if he
mingles with others instead of those who bear the same stamp. This will
still be true, even if those with whom he mingles are among the people
of abstinence and pious devotion. Even though abstinence and pious
devotion constitute a luminous connection, unless the seeker makes
contact with spiritual luminosity, he will suffer deprivation inwardly,
and he will separate the loftiest of all relationships from his own
affiliation.
Fraternisation:
Do not fraternize with groups who will dominate you with their
passionate desires, and will devour you as a consequence! Keep your
distance from those who waste your time!
The desire for a wife:
If the wish to marry preoccupies someone who embarks on this path,
the first resort is to plead for forgiveness. If that does not suffice, he
should move to a place far removed from women. If that is not enough,
he should fast and reduce his diet. If that is still inadequate, he should
visit the tombs and take lessons from the deceased. Then, if that is of
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no avail, he should seek help from the inner beings of the masters of the
heart. One may hope that, by these means, he will gain control of the
force of lustful desire.
Marriage:
Marriage is for two classes, the highest and the lowest. It is appropriate
for the Prophets and the saints, and also for people of low class. By
means of marriage, the former acquire the full strength to approach the
Lord of Truth, and they are never denied access to the Lord of Truth.
As for the latter, they perfect their animal nature by the same means.
In the case of this [»«fº] community, its members are between these two,
so marriage cannot be recommended where they are concerned. I am
guilty of a sin for which I can never atone, even if I live for five hundred
years and seek forgiveness at every moment. That sin is my having
married.
(This saying of the venerable Khwåja is not consistent with the
outlook and disposition associated with the saints of the same path. As
the Mu¥ammadan disposition, marriage is the great secret.)
Marriage is an institution encouraged by the Qur›ån and the Prophetic
tradition [¥adºth]. As for the negative view expressed in this saying of
the venerable Khwåja, although it cannot be endorsed without objec-
tion, it can be answered as follows: While he applied this verdict
absolutely to himself, he did not pronounce it as a rule applicable to
everyone, but only to certain individuals, in accordance with their
degree of aptitude. As in this day and age, there are conditions and
times when celibacy and abnegation are indeed to be preferred.
Captivation:
I once noticed that a man had been captivated by a beauty. Wherever
that beauty went, he would tag along behind. The same thing happens
among the animals, does it not? What can be expected of the fact that
the human being has something in common with the animal? What a
pity that the advice of wise counsellors cannot influence the captivated.
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Remembrance:
For someone who has already given his heart to Allåh, there is no
need for remembrance [dhikr]. That is because the purpose of remem-
brance is for this relationship to come about, and for secret love to come
to light. The point is to remember the Beloved, while escaping from
the letters of the alphabet.
Subtle refinement:
For someone in whose heart a trace of this affiliation has arisen, his
Shaikh’s treatment must be extremely subtle, and his aim must be to
keep aversion from entering his heart. The Shaikh must show himself
lovable to the seeker. When the feeling of aversion arises in the seeker,
love is erased, and when love is erased, the affiliation is lost.
More on the subject of subtle refinement:
When someone enters the fellowship of this [»«fº] society, he must
show himself to be extremely incompetent and bankrupt. He will then
be able to attract their compassionate and sympathetic attention.
Seclusion in the crowd:
Seclusion in the crowd means that, when you go into the market, no
trace of the people’s clatter jars upon your ear. This is not something
easily achieved, though some imagine that this path is easy. Khwåja
Mu¥ammad Pårså was endowed with inner and outer perfection, yet he
never set the books of the Masters of Wisdom aside.
Notions:
As for the practice of identifying notions [khawå£ir] and submitting
them to the most thorough scrutiny, this is peculiar to those in the line
[silsila] of Khwåja ‹Abd al-Khåliq. That is because they exercise the
utmost caution in guarding and watching every breath they take.
The experience of taste:
The goal of our path is for the heart to know Allåh, by way of blissful
experience and taste. At the outset, this purpose is achieved by means
of proper deeds and acceptable efforts. At the end, the value of further
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effort is no more, since the object becomes the natural faculty of the
heart, to which it now belongs.
Certitude:
A person should be such a master of certitude [yaqºn] that no liquid
is capable of melting him, and no fire of burning him.
For instance, nothing can alter the knowledge of someone endowed
with certitude concerning the vital importance of wheat. On the other
hand, no matter how wheat is described to someone who is ignorant, its
value still cannot be registered in his mind.
The state of the inner being:
If an interest arises in someone’s inner being, and he feels drawn to
embark on this path, he must recognize this state of his as a blessing from
Allåh, and he must endeavour to achieve its realization. This means
that he must dedicate his entire being to that path. According to the
Masters of Verification, it is established that ecstasy is the starting point
of longing. The longing for something becomes manifest on the basis
of ecstasy. Unless Allåh manifests Himself to a heart, longing cannot
be set in motion within that heart. Suppose, for instance, that someone
catches sight of a beauty, while passing beneath a window, and the
beauty seen in the window arouses such a longing in him that, quite
naturally, the ecstatic attraction becomes the trigger of the longing.
The intellect:
For the human being, the value of the intellect is in proportion to its
understanding of the realities of this [»«fº] community.
Specific understanding:
The point does not reside in contemplation and vigilant awareness.
The point is to link all matters to a goal, and to be the master, in
everything, of a specific and relevant understanding.
Work:
It is imperative to love work, not comfort and tranquillity. Work is
linked to the quest, whereas comfort and tranquillity are external to the
quest. In preparation for comfort and tranquillity, work is the essential
factor.
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Fellowship:
If what you get from our fellowship is a good and pleasant feeling,
continue in our fellowship! Otherwise, if all you get is boredom and
discomfort, stop frequenting us!
Speech:
The human being must concentrate on the inner meanings of the
words he hears. Nothing comes from hearing words in the outer sense.
Speech does have its beauty, as the Lord of Truth has taken care to
demonstrate. As a matter of fact, Allåh sent His revelations by means
of speech, not by means of ecstasy and special dispensation.
The mirrors of manifestation:
The tongue is the mirror of the heart, the heart is the mirror of the
spirit, the spirit is the mirror of the human reality, and the human reality
is the mirror of Allåh. The realities of the Unseen cross all this distance
and all these steps to reach the tongue. That is where they take verbal
form, and reach the ears of those who are ready to hear.
The fine word:
The fine word is that which is well received by the listener, and it is
the speech of the saints [awliyå›].
Newness:
The saints have granted me two gracious favours: The first is that
whatever I say is new, that it resembles the pearl on the ocean floor, and
that it has absolutely never been said before. The second is that
whatever I say is accepted and never rejected.
Principles:
If I am informed that a speaker is an unbeliever, since he is speaking
in accordance with the principles of the saints of the path of the Masters
of Wisdom, I know that it is well worth going to attend his session.
Science:
Grammar is a science that can be learned in a week. I wondered how
it might have been, if they could have assembled dervishhood in one
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book, and if it had been possible to learn it in a week. In actual fact, it

is so very simple. It is a matter of deflecting the heart’s mirror from this
world and turning it towards Allåh.
The sum of…:
The sum of the exoteric sciences is Qur›ånic exegesis [tafsºr], the
Prophetic tradition [¥adºth], and Islåmic jurisprudence [fiqh]. The sum
of all these is »«fism. The sum of »«fism is the subject of Being. They
say that, at all levels of manifestation, there is but one single Being,
which has become apparent through its own ideation. This is a very
delicate and subtle topic. To meddle in it with the mind and the
imagination amounts to unbelief [kufr]. That is because, in this world,
there are various kinds of filth and vile things, including animals like
the dog and the pig. To extend Being as far as these amounts to the
greatest offence and abomination. As for setting them apart and
treating them as exceptional, that violates the general principle.
For members of the community of the Masters of Wisdom, it is
therefore an incumbent duty to abandon these disorders of the mind,
and to work on the purification and development of the inner being. As
the inner being becomes enlightened, and the mirror of the spirit
acquires pure clarity, Reality becomes manifest therein. The Reality of
Being is then comprehended, and this Reality cannot be poured into
the moulds of speech.
O you with your bow and arrow at the ready,
on the lookout for your prey!
Stop searching in faraway places,
for the booty is within you.
“I am Nearer to you than yourself,”
said the Lord of Truth; could you not have known?
Your supposed remoteness exists
in your mind and perception alone.
Being cooked:
For those being cooked on this path, a long time passes before they are
informed that they have been cooked. It is like the cooking of a
watermelon beneath the sun, where none but the gardener understands
its condition.
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The venerable Khwåja spoke these words to the author of the Rasha¥åt,
and then, when he saw that he was weeping, he reflected him like a
mirror and began to weep himself. The following conversation then
took place between them:
“Where are you from?” asked the venerable Khwåja.
“I was born in Sabzavår, but I grew up in Heråt.”
“They have told a story about your place of birth,” said the venerable
Khwåja. “A Sunnº [orthodox Muslim] native of Sabzavår was sitting in
the corner of a wall, while a Råfiæº [sectarian] was sitting on top of it.
What should he see, when he raised his head? On the sole of his foot,
the infidel Råfiæº had inscribed the blessed names of the two great
Companions, the venerable Ab« Bakr and ‹Umar! Contempt was his
intention. The Sunnº was extraordinarily distressed by this sight, and
he stabbed at the Råfiæº’s sole, as soon as he had drawn his knife. The
Råfiæº uttered a scream. He started shouting at the top of his voice:
‘Run to my rescue, friends, for this Sunnº is stabbing me!’
“The Råfiæºs ganged together and grabbed hold of the Sunnº, in order
to tear him to shreds. The Sunnº could see no possible escape from
being ripped to pieces, until this trick occurred to him: ‘Stop for just a
second,’ he said, ‘and let me tell you the truth of the matter!’ They
paused and he said: ‘I was listening at the foot of this wall, when I felt
a touch on my head. On raising my skull, I saw that someone was trying
to place those names on the top of my head. I am also one of you,
however, so I certainly could not bear to have those names on the top
of my head. Due to my angry rage, I could not even recognize that it was
a foot of his, so I quickly drew my knife and prodded the thing that was
descending on my head. What if it had not been the foot of someone
like us?’ They responded to this by leaving the man alone, and they
even saw fit to honour him by kissing his hand. Well, you are from that
kind of town!”
“Yes, my master!”
“One of the Shaikhs also found himself in a place where the Råfiæºs
represented the majority. A Råfiæº gang confronted him on the road,
and they persisted in their blasphemous assertions concerning the
venerable Ab« Bakr. The Shaikh’s companions were about to thrash
them severely, but he did not grant permission. He said: ‘Leave them
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alone! The Ab« Bakr they mention is not the one we know! Having
created an imaginary Ab« Bakr in their minds, they display him as the
enemy of the people of the household of Allåh’s Messenger, and they
inveigh against him. If such an Ab« Bakr had existed, we would also
have inveighed against him!’ On hearing this, the Råfiæ‚s, attained to
right guidance, and they kissed the Shaikh’s hand while seeking
forgiveness.”
The venerable Khwåja also asked the author of the Rasha¥åt:
“Who is your father, and what is his occupation?”
“His name is Mawlåna ªusain, and he is a preacher.”
“That is a name that has come to my ear. I have heard that he is a
person endowed with perfection and virtue. It seems that his sermons
are well received by every class, both low and high.”
Sermons:
Mawlånå Shihåb ad-Dºn Sayåråmº was the teacher of the Shaikh
Zain ad-Dºn ªåfº and the venerable Mawlåna Ya‹q«b Charkhº. When
he came to Samarqand, he was requested to deliver a sermon. The
venerable Mawlånå Mu¥ammad ‹A££år Samarqandº, one of the great
Masters of Wisdom, was also there at the time. Mawlånå Shihåb ad-Dºn
accepted the obligation, and before mounting the pulpit, he bowed
down and kissed the lowest step on its staircase.
On seeing this sight, Mawlånå Mu¥ammad ‹A££år stood up at once,
left the congregation and went outside. When Mawlånå Shihåb ad-Dºn
observed this situation, he descended from the pulpit without starting
his sermon, and followed after Mawlånå Mu¥ammad ‹A££år. He caught
up with him and asked: “What impropriety did we commit, so that you
left our sermon session without waiting for us to say a word?” He
received the answer: “We are constantly striving to ensure that no
heretical innovation [bid‹a] remains among the people, but what about
you? From where did you acquire the innovation of kissing the lowest
step, while mounting the pulpit? In what scripture and tradition did you
see it prescribed? Which of the senior Imåms did this? If such a practice
emerges from people of knowledge like you, how shall we be able to
attend a sermon session?”
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After hearing about this from the venerable Khwåja, I came to my
home town and went to my father’s sermon session. I noticed that, just
like Mawlånå Shihåb ad-Dºn, he kissed the lowest step while mounting
the pulpit. At home, I told him what I had heard from the venerable
Khwåja, and related the incident involving Mawlånå Shihåb ad-Dºn
and Mu¥ammad ‹A££år. He wept and said: “This is the venerable
Khwåja’s wise advice to us, and it has been conveyed through your
mouth!” After that, my father abstained from all forms of innovative
practice, and he became meticulously correct.
Sermons and the rule of law:
I greatly enjoyed the sermons of two preachers in Samarqand, one of
them being Mawlånå Sayyid ‹Áshiq, and the other Mawlånå Ab« Sa‹ºd
¡ashkandº. Mawlånå Sayyid ‹Áshiq was a person devoted to intense
spiritual exercise. Hunger and thirst had left their mark on his face. He
used to deliver a very fine sermon. I would often withdraw into a corner,
and listen to him while standing on my feet. A saint once saw a
congregation in his dream. This congregation had gathered in expec-
tation, saying: “The venerable Moses is coming!” He also wished to
see the venerable Moses, but he looked and saw that the arrival was
Sayyid ‹Áshiq.
Among the preachers whose sermons I greatly enjoyed, I must also
mention Mawlånå Shams ad-Dºn. When Mawlånå Shams ad-Dºn was
delivering a sermon, he could not hold back his tears, and he wept
convulsively. In order to understand the reason for his weeping, I
listened with careful attention.
He said: “Mºrzå Shåhrukh is known as the Emperor of the Muslims.
According to what I have heard, one of his companions was called to
account for claiming to have had relations with one of his concubines,
and he was killed at Mºrzå’s command, by being thrown down from the
minaret. This penalty has no connection with the rule of the Sacred
Law. The first question is whether or not the alleged crime is proved.
Even if it is proved, this is not its penalty. In the Sacred Law, there is
no penalty in the form of execution by being thrown down from the
minaret. If it is not proved, it means that the man is definitely innocent,
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and how can this injustice to a Muslim be explained? From every point
of view, Mºrzå’s every action is inconsistent with the Sacred Law.”
I understood that Mawlånå was weeping for this reason. In those so
attached to the religion, nothing is felt more acutely than anguished
concern for the Sacred Law, and the pain caused by disrespect for the
Sacred Law.
The feeling of kindness and compassion:
Shaikh Ab« ‹Uthman ªairº sought permission from his own Shaikh,
Ab« ªafƒ ªaddåd, to deliver sermons to the people. His Shaikh asked:
“What has caused you to feel this desire?” He replied: “Kindness and
compassion for the people!” The Shaikh went on to ask: “What degree
of kindness and compassion for the people?” He gave the answer: “The
degree of my kindness and compassion for the people is such, that if they
put me in Hell instead of them, on account of their sins, I am well
content!” The Shaikh said: “It is acceptable for such a person to deliver
sermons to the people.” He then seated himself beside the pulpit, ready
to hear Ab« ‹Uthman ªairº’s sermon.
Ab« ‹Uthman had just begun to deliver his sermon, when a pauper
begged, in a loud voice, for something to wear on his back. Ab«
‹Uthman promptly stripped the cloak from his own back, and gave it
to him. At that very moment, his Shaikh, Ab« ªafƒ, yelled at him:
“O liar! Step down from the pulpit!” Ab« ‹Uthman stepped down in
amazement and asked his Shaikh: “For what reason am I a liar? Will
you explain?” The Shaikh gave the response: “This is why you are a liar:
If you really felt kindness and compassion for the people, instead of
taking unto yourself the spiritual reward for giving, you would have
left it to others! If you had waited, and no one emerged to seek this
reward, only then should you have removed your cloak and given it to
the beggar!”
More on the subject of sermons:
I found myself wondering, one day: If I were given the task of
delivering sermons, what should be my subject and my intention? To
answer this question, I attended his [the venerable Khwåja’s] meeting.
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He said: “A person consulted one of the saints, told him that he wished
to deliver sermons, and asked with what intention he ought to preach.
The saint replied that there was no merit in intending to commit a sin.
This answer is correct, because it is a sin to give advice before the proper
time. As this answer also implies, speech is something sublime, and it
must be used in its time and place. Let me now point out its proper
time: According to the saints of the Spiritual Path, who have engaged
in profound investigations on this subject, the proper time to speak is
when the tongue is with the heart, and the heart is with the Lord
of Truth.”
Licence and strict observance:
The saints are friendly with those who avoid licence [rukhƒa] and
follow the path of strict observance [‹azºma]. They shun those people
who avail themselves of licence. Licence is the benefit of the weak. The
path of the Masters of Wisdom is attached to strict observance. Even
in food and drink prepared without strict observance and with heedless-
ness, there is heaviness and darkness.
Music:
As for the wisdom contained in the fondness of certain »«fºs for
listening to the reed flute [nay], it is a means of achieving serenity,
inclining towards the goal, and escaping from the restrictions of human
nature. This has been declared impermissible by some of the Imåms
who exercise independent judgment [ijtihåd], on the grounds that music
usually has the opposite effect on people attached to their lower selves,
and that it is conducive to evil.
Ostentation:
One day, the venerable Khwåja turned to face a man who was making
a pretence of immersion in his presence, and he recited two lines of
poetry:
Do not make a show of rapture in communion!
We are sure to recognize that false display!

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The power of dispensation:

The spiritual guide must be able to devour the seeker. The purpose
of devouring him is to penetrate his inner being and consume his
bad traits of character. In other words, it is to introduce and establish
the good, by erasing and clearing out the bad. Such is the power of
dispensation [taƒarruf].
An admonition to his companions:
Which of you, in spite of experiencing the power of dispensation and
being endowed with affiliation, twenty times or maybe even more, has
not lost it whenever he has gone outside? You are given what you are
given, but you cannot keep it intact! When someone has a light
delivered into his hand, he must recognize it as his most valuable
property. He must purify his fleeting existence. He must conquer the
shades of darkness and emerge into the light.
Another admonition:
If you cannot take advantage of my few days of life, by making contact
with Allåh, what will you do after I am gone? You must seize this
priceless opportunity, and realize that last-minute remorse will be of no
avail!
Bonding with the Shaikh:
The venerable Khwåja taught this poor creature the principles of
bonding [råbi£a], and he said: “You must expel outsiders from your
heart, and occupy a place in the heart of the guide! Let the purpose of
your Shaikh be yours, and let yours be his! From him you must learn the
path of becoming extinct, so that you may attain the bliss of being
extinct in Allåh!
Gazing:
I used to gaze intently at the venerable Khwåja’s blessed face. One
day, when he noticed that I was doing this, he said: “A certain person
would gaze intently at the blessed face of Khwåja Bahå› ad-Dºn
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Naqshband, whom he held in high esteem. To avoid upsetting this

admirer’s heart, the venerable Khwåja warned him not to keep looking
at his face, and he told him where his gaze ought to be focused. It is on
the point between the Shaikh’s eyebrows that the disciple should focus
his gaze, and he is obliged to preserve his conviction that his every state
is visible and comprehensible to the Shaikh. In this manner, by
drawing the dignity and majesty of the Shaikh upon himself, he must
purify his inner being.”
The way to salvation from bad notions and feelings:
The way to salvation from notions [khawå£ir], and from the tempta-
tions of human nature, is threefold:
1. Committing oneself with ardent zeal to the path of goodness and
worshipful service.
2. Discarding one’s personal strength, knowing that everything is
from Allåh, and never turning from the direction of supplication, ritual
prayer and dedication.
3. Taking refuge in the spiritual influence of the Shaikh.
Of these paths, the most convenient is surely the one directed towards
the spiritual influence of the Shaikh.
Spiritual exercise:
The brain is weakened by too much hunger and lack of sleep. This
explains why errors have been detected in the revelatory disclosures of
those who carry their spiritual exercises to exaggerated lengths. As for
wakefulness experienced with joy and delight, it welcomes the need for
sleep, because it serves to strengthen the constitution, and it is benefi-
cial. Evidence of this fact is provided by the following story about the
venerable Khwåja Bahå› ad-Dºn Naqshband:
Since some of his disciples had been doing too much spiritual
exercise, he made them eat a delicious meal, and ordered them to sleep
in comfort until the dawn prayer. When morning came, they gathered
around the venerable Khwåja, each of them having taken all the
nourishment and sleep he needed, and they continued to perform their
duties in good health.
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In other words, the chief emblem of this path resides in the

secret of moderation, and in the wisdom of refraining from excess
and shortcoming.
Remembrance:
Remembrance [dhikr] is a pickaxe by which hearts are cleansed of the
thorns of alien feeling.
More on the subject of remembrance:
You must practise remembrance in such a way that, in the immersion
that enfolds you, your spirit is neither affected by desire for the Garden
of Paradise, nor invaded by the fear of Hell. Let sleep and wakefulness
be indistinguishable in your sight, and let the devil find the door of your
heart closed to him!
Friendly conversation:
If friendly conversation is for the purpose of knowing Allåh, and not
discussing meaningless nonsense, it is the Garden of Paradise. Such is
the import of the Qur›ånic verse:
There do they hear no vain speaking.
lå yasma‹«na fº-hå laghwan. (56:25)
As for those whose hearts are imbued with the love of Allåh, they are
in the state of speaking with the Truth and for the sake of the Truth.
Understanding Allåh:
In the view of the Masters of Verification, Allåh is in no way
susceptible to comprehension and understanding. The path to under-
standing Allåh is closed, and the perfect mind is not content with any
explanation with regard to understanding Allåh. Where this matter is
concerned, the mature mind cannot accept the comfort and tranquillity
that come from having understood.
The spirit:
In its original home, the spirit [r«¥] was always in the state of direct
perception. They sent it into this transitory world, and thrust it into the
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cage of life’s trivial needs. In some of them, however, the agony of

confinement in this cage, combined with the ardent longing to return
to the original home, became quite overwhelming, and the goal was to
seek the path of this [spiritual] business. From this it came to be
understood, that the purpose of human existence is to seek the cause of
this agony and discover its remedy. However people may understand
existence, this is the goal and the path!
Servitude:
Worshipful service consists in compliance with the commandments
and avoidance of the prohibitions. Servitude means inclining towards
Allåh in this manner. The difference between servitude and worshipful
service is that one is manifest in the heart, and the other in active
practice.
Worshipful service and its essence:
The purpose of the creation of the human being, in his essential state,
is worshipful service. The essence of worshipful service is awareness of
Allåh in every situation.
The Heavenly Ascension:
The Heavenly Ascension [Mi‹råj] is of two kinds: the spiritual and
the physical. The spiritual Ascension is also twofold: One form is the
transition from the bad attributes to the good, while the second is the
return and the ascent to Allåh from all that is apart from Him.
Travel:
There are two kinds of travel: “oblong [musta£ºl]” and “circular
[mustadºr].” Oblong travel is the search for the desired goal outside one’s
own area, while circular travel means seeking within the confines of
one’s own heart.
Knowledge:
Knowledge is twofold: traditional and esoteric. Traditional knowledge
is acquired by studious work, whereas esoteric knowledge is acquired
without effort, as a Divine gift.
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Reward:
There are two kinds of reward [ajr]: that which is conferred as a favour
[mamn«n], and that which is not conferred as a favour [ghair mamn«n].”
The reward conferred as a favour is acquired in the nature of a gift, not
as remuneration for work. As for the reward that is not conferred as a
favour, it is obtained as the remuneration due in a particular instance.
The academic scholar and one who knows by direct experience:
These are very different. For instance, someone who knows the
science of grammar is called a grammatical scholar [‹ålim], but he
cannot be called a grammatical ‹årif [one who knows by direct experi-
ence]. If the ‹årif makes proper use of the rules of grammar, thereby
demonstrating his qualification, only then will he prove himself to be
a grammatical ‹årif.
The same applies to the science of Divine Oneness [Taw¥ºd]. If
someone teaches the affirmation of Oneness, in accordance with the
Sacred Law, by declaring the uniqueness and perfection of Allåh’s
Essence, His actions and His attributes, he is a scholar [‹ålim] of Divine
Oneness. On the other hand, if someone feels it in his heart, if he links
all outward appearances to Allåh, both his own and those of his fellow
creatures, and if he knows Him to be the Absolute Doer, that person is
one who knows by direct experience [‹årif].
Egoism:
People imagine that perfection means, as Manƒ«r said: “I am the
Truth!” People do not know that perfection requires the elimination
of the word “I” and what it signifies.
Not becoming subject to restriction:
The basic task is not to become subject to any restriction. If someone
is honoured with the Essential manifestation, he will not become
subject to any restriction.
Absolute annihilation:
Absolute annihilation [fanå›] does not mean becoming unconscious
of oneself. Annihilation means the real experience of detaching
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oneself from attributes and actions and confirming that Allåh is the real
Doer. This explains the »«fº riddle: “There is no quarrel between denial
and affirmation.” Suppose, for instance, that this gown I am wearing is
borrowed, and actually belongs to someone else, though I am unaware
of this. When I come to know the fact of the matter, I shall cease to have
any interest in that gown, yet it is still upon me, and I am still in the state
of wearing it. The borrowed nature of all attributes should therefore be
compared to this example. The heart should thus detach itself from
everything other than Allåh, and acknowledge the Absolute Owner of
all existence and attributes.
Communion:
Communion [wuƒla], attained by way of experience, means that the
heart remains linked to Allåh, constantly and without changing
direction by the breadth of a hair. If the slightest forgetfulness occurs,
one must take heed immediately and return to the state of connection.
If someone has this disposition in his nature, he has been honoured with
communion since his childhood.
More on the subject of communion:
Communion [wuƒla] is the heart’s attainment to Allåh and its coming
together with Him, in the form of blissful experience. This is the
ultimate stage of communion! So long as it continues in this sense,
communion exists in perpetuity.
The secret of all communion:
The venerable Khwåja Bahå› ad-Dºn Naqshband explained the
secret of all communion [wuƒla], in his saying: “We have put the
conclusion at the beginning, the end of it at the start!” The same applies
to his saying: “We are providers of access to communion; we are
nothing else. Those who are separated from us must reach their own
target!” He also said:
—If you considered this relationship to be worthwhile, it would be
necessary for you to carry stones in your head!”
—In all this time you have spent in our fellowship, what benefit has
accrued to us? What useful purpose has it served, with respect to Allåh?”
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—In the midst of people, we suffer grief and sorrow, while people
experience happiness in our company.”
—If a person supposes that his own destruction will mean the
destruction of the universe, this amounts to unbelief [kufr]. It is a form
of polytheism [shirk], to ascribe such great importance to oneself. But
what should we do about it, and how should we explain?”
Being prepared for Allåh, and attaining to Allåh:
If remembrance instils the faculty of readiness within the heart, and
the human being stays in touch with it at every moment, this is the state
of being prepared for Allåh, but not of attaining to Allåh. As for
attaining to Allåh, it means graduating from the spiritual director and
the guide, and finding Allåh’s presence personally.
Direct perception:
At the level attained by the exalted saints, direct perception is never
lost. If it should ever be lost, that could only be due to their absorption
in an even loftier form of direct perception.
Disclosure:
Divine manifestation [tajallº] is disclosure, and it is witnessed in two
forms: One, experienced in the Hereafter, is beholding the Absolute
Beauty with the eye of the head. The other, experienced in present
awareness and constant vigilance, is beholding the Unseen in the state
in which it is perceptible. To bring the Unseen into the state where it
is perceptible, that is the peculiar property of love. The Masters of
Perfection strive, in this world, to acquire this spiritual state.
What is the goal?
Is direct perception the goal of this business, or is it non-existence?
Is it present awareness, or is it annihilation? Some of the saints have
accorded priority to present awareness and direct perception. In reality,
however, the goal is annihilation and non-existence. That is because
attachment to present awareness and direct perception is nothing other
than addiction to what is apart [from Allåh].
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Witnessing:
There are two kinds of witnessing: One is to behold the singularity
of the Sacred Essence, stripped from the veil of external manifestations.
The other is to contemplate within the curtain of manifestations. This
is what the »«fºs call “the vision of Oneness in multiplicity.” After his
appointment to Prophethood, [Mu¥ammad] the Master of Created
Beings was endowed with this witnessing.
The speaker of the saying:
I am astonished by that person who says: “Do not notice the speaker,
but notice what he says!” He should have said: “Do not notice what
he says, but notice the speaker!” That is because the One who does the
speaking, from the veil of outward appearances, is Allåh.
The attributes:
Allåh has graciously bestowed some of His own qualities, in partial
form, upon His servants, and has thereby linked His servants to
Himself. He has also left the result to the way those attributes are
employed. For servitude to be complete, the servant must obtain the
Divine good pleasure, by acknowledging that these attributes do not
belong to himself, and by striving to employ them properly and for the
sake of their Owner. This is what it means to be a dervish, though
people cannot grasp this meaning!
Antithesis:
When the »«fº masters said: “All existence is a single entity, than
which there is no other,” they invited questions like: “Since this
implies that everything is without antithesis, what is all this conflict
and collision between the believers and the unbelievers?” They
answered by quoting a few lines from the Mathnawº:
When the colourless fall captive to colour,
Moses does battle with Moses.
If colourlessness comes and antithesis departs,
Moses and Pharaoh become one.
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The secret of destiny:

To know the secret of destiny [qadar] is to be at peace, for it proves
that everything is non-existent, and that the Lord of Truth reveals
Himself in all apparent forms. In that state, what can be the purpose of
anxiety and distress? What can the water of the rivers do, apart from
taking the route to the ocean?
When someone knows he is the shadow of the Source,
he is free from worry and anxiety about life and death.
As for those who know that home is in the state of non-existence,

they are in a state of comfort, which comes from understanding that the
Lord of Truth is revealing Himself in all apparent forms. As in the
example of the river water, each drop has been saved from anxiety of
every kind, once it knows that it has entered its own ocean.

Poetic verses recited by the venerable Khwåja ‹Ubaidu’llåh.

Poor creature that I am, I have transmitted from the venerable
Khwåja ‹Ubaidu’llåh those sayings that I heard with my own ears, and
that stayed in my memory. I now propose to set forth the poems that
I heard from his blessed, gem-sprinkling lips.
While instructing Khwåja Mu¥ammad Ya¥yå in the sublimity of

spiritual influence, he recited:
To make your lower self fall beneath your paw,
you must spring like a tiger to the heights above!
While forbidding audible remembrance [dhikr jahrº], he recited:

The secret of nearness you must not tell and spread!
While close to the Beloved, do not cry into the void!
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While explaining that love and affection are the source of insights
and knowledge of the realities, he recited:
Were it not for love and the pain of love’s affliction,
a path so fine would not have come into existence.
In order to demonstrate Allåh’s Self-sufficiency, and the inability of

creatures to understand this reality, he recited:
See the one who is perishing in the market of grief,
the dealer who sells a thousandworth for a paltry sum.
Concerning the failure of the exoteric scholars to convey the reality

of love, he recited:
Ab« ªanºfa did not teach the lesson of love,
nor did ash-Shåfi‹º transmit the report thereof.
When touching on the weakness in the dedication of the seekers,

he recited:
Do not say: “Love’s people have gone,
the city of affection is empty!”
The world is full of the sunlight of Shams-i Tabrºz.
Where is its seeker?
While telling how, through a tiny error in propriety, one may lose the
degree attained and the progress achieved, he recited:
You had already won; supremacy was on your side,
but then, alas, you made a slip and lost the match!
While barring his companions from seclusive retreat, and encouraging

fellowship, he recited:
Do not eat the sugar by yourself,
but while in conversation.
There is value in this combination,
so do not let it go to waste.
While directing the masters of perfection not to regard their human

conditions as obstacles to direct perception, he recited:
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Moses noticed a fire in the tree,

yet that fire caused the tree to bear fruit.
Apply this to the greed and passion
in the people of the heart, and try to understand!
On the subject of råbi£a [bonding with the Shaikh],18 he recited:

Each one’s Qibla is the one he loves.
Each one’s face is the face of his darling.
Look at each one’s face without comparison,
so that from his face you may learn how to serve him.
Find a place in his life, just as the radiant moon
finds a place in the sky above.
Concerning the prohibition of audible remembrance, and the duty to

practise silent remembrance, he recited:
In the practice of remembrance,
the work of the ignorant is a wailing lament.
Those who are present pretend to be absent,
wishing to be like those who are absent from this world.
While describing the spiritual state of the »«fº, in which ardent

longing and affection are predominant, he recited:
When the thirsty one raises the glass to his mouth,
he beholds within it the countenance of his Beloved.

Charismatic talents and supernatural exploits
of the venerable Khwåja ¡ashkandº.
The following exploits serve to illustrate the venerable Khwåja’s

powers of dispensation, as they affected the rulers, the commanders and
many individuals. These accounts, which have not been transmitted
by his children and his companions, were recorded by himself in his own
words, or by his personal witnesses.
In his own words:
18 See p. 303 above.
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Spiritual influence [himma] is exerted through concentration of the

will in every undertaking, to the point where its opposite is inconceivable.
If spiritual influence is exerted like this, the object sought will come
to hand.
In his own words:
In the time of my youth, I was with Mawlånå Sa‹d ad-Dºn Kåshgharº
in Heråt. While strolling one day through the sights and fairgrounds,
we stopped to watch a wrestling match. We decided to test the extent
of our spiritual influence by exerting it on the wrestlers, and the one we
supported came out the winner. Then we deserted him and switched
to the other side, and this time we made his opponent victorious.
We came back another day, holding hands to prevent anyone from
coming between us, and settled ourselves in a corner of the wrestling
place. One of the wrestlers had a body like a massive statue, while his
opponent was weak and skinny. I said to Mawlånå Sa‹d ad-Dºn: “Let
us try and make this weak fellow win! You exert your spiritual influence,
and let me be your assistant!”
The well-built champion was tossing the weak and skinny fellow
around like a rag, so we brought our spiritual influence to bear on the
weakling. At that very moment, a remarkable change came over him.
He stretched out his hands, hoisted that huge body into the air, turned
it upside-down and dropped it flat on its back. A terrific clamour of
cheers and shouts erupted from the crowd. They were all stunned by
this unexpected result, and weird sounds issued from their throats. No
one could understand the cause of this dramatic upset.
I noticed that Mawlånå Sa‹d ad-Dºn still had his eyes shut. I tugged
at his sleeve and said: “Don’t exert your spiritual influence any longer.
It’s all over and done with!”
In his own words:
Just as it is impossible to dispute with the Qur›ån, it is infeasible to
withstand the spiritual influence of someone who really knows his
business. His challenger is bound to be defeated. Even an infidel can
achieve his object, so they say, if he concentrates his will on a particular
point, and expends all his effort. Where this matter is concerned, faith
and good work do not produce an exclusively effective agent. The
effectiveness of bad natures is as certain as that of pure hearts.
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In his dream, the venerable Khwåja was told: “The Sacred Law
[Sharº‹a] will gain strength with your assistance.” This could not be
achieved, as it seemed to the venerable Khwåja, without enlisting the
support of the ruler and the commanders. He therefore went to
Samarqand, in order to meet with the Sul£ån of the time.
According to someone who was in his company:
He wished to meet with the Sul£ån. At that time, Mºrzå ‹Abdu’llåh
was wielding power in Samarqand. When we arrived in Samarqand,
one of Mºrzå’s captains came to greet the venerable Khwåja, who said:
“Our purpose, in coming this far, is to meet with your Mºrzå.” The
captain responded rudely: “Our Mºrzå is a bold young fellow, and it is
no easy matter to arrange a meeting with him. Besides, what intention
can a dervish have in meeting with a ruler?” The venerable Khwåja was
infuriated by this reception, and he said: “We have been commanded
to meet with the rulers. It is not for my own sake, nor by my own
decisions, that I have come here. If your Mºrzå is indeed a bold fellow,
transform him, and fetch him as one who is timid!”
The captain went off in a bad temper, having been humiliated. As
soon as he had gone, the venerable Khwåja wrote his own name in ink
on the wall, then he wiped his finger by wetting it in his mouth, and said:
“Our business cannot wait for the ruler and his commanders! Let us go!”
That same day, we took the road to Tashkent. A week later, that
captain died. After a month, Mºrzå Ab« Sa‹ºd appeared in Turkestan,
killed Mºrzå ‹Abdu’llåh and seized control of his domain.
According to another of his witnesses:
We had just set out on this journey, and we were in the very best of
spirits. One day, in a place called Firkat, the venerable Khwåja asked
for some paper and a pen. He wrote down several names, then he wrote
the name “Ab« Sa‹ºd Mºrzå” on a separate piece of paper, which he
tucked inside his pocket. At that time, the name and title of Sul£ån Ab«
Sa‹ºd Mºrzå were still unheard-of. One of the venerable Khwåja’s
companions impolitely dared to ask: “After writing down a set of
names, you showed special regard for the name of Sul£ån Ab« Sa‹ºd
Mºrzå, and placed it your pocket. Whose name is this, and what is the
reason for your behaviour?” He explained: “This name belongs to a
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man whose subjects we shall all become, for he is destined to rule

Taskhkent, Samarqand and Khuråsån.”
A very short time thereafter, the fame of Mºrzå Ab« Sa‹ºd spread from
Turkestan. It seems the Sul£ån had a dream in which, at a sign from the
venerable Khwåja A¥mad Yasavº, the venerable Khwåja ‹Ubaidu’llåh
recited to him the Opening S«ra of the Qur›ån [al-Fåti¥a]. The Sul£ån
asked Khwåja A¥mad Yasavº the name of the venerable Khwåja
‹Ubaidu’llåh, and he retained his features in his memory. As soon as he
woke up, he made inquiries concerning the venerable Khwåja, and he
was told: “Yes, there is in Tashkent a holy man who matches your
description.” The Sul£ån promptly mounted his horse and set out with
his retinue on the road to Tashkent. When the venerable Khwåja heard
that the Sul£ån was on his way to Tashkent, he went to meet him in
Firkat. The Sul£ån learned of this, so he turned his horse in the
direction of Firkat, and he encountered the venerable Khwåja in the
vicinity of that town.
As soon as the Sul£ån caught sight of the venerable Khwåja, he cried:
“This is the holy man I saw in my dream!” He dismounted from his
horse, fell at the venerable Khwåja’s feet, and implored him to grant
various gracious favours. The venerable Khwåja took a keen interest in
the Sul£ån, and established a friendly relationship with him. Charmed
by that friendship, Mºrzå requested a recitation of al-Fåti¥a from the
venerable Khwåja. Some time later, when Mºrzå was seeking to
conquer Samarqand, he approached the venerable Khwåja again,
revealed his intention and asked for support. The venerable Khwåja
said: “If your intention in conquest is to reinforce the Sacred Law, and
to show kindness to your subjects, victory is on your side.” Mºrzå gave
the venerable Khwåja his word, vowing that he would reinforce the
Sacred Law and treat the people kindly, and he received the reply:
“In that case, may you triumph and succeed!”
The venerable Khwåja said to Mºrzå Ab« Sa‹ºd: “When you encounter
the enemy, you must not launch an attack until crows come flocking
from behind you! As soon as the crows come flocking, embark on your
assault!” The two armies confronted each other and stood in line. The
first attack came from the side of Mºrzå ‹Abdu’llåh, whose cavalry
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pressed against Mºrzå Ab« Sa‹ºd’s left wing, and seemed likely to make
it collapse. While they were grouping for a similar movement against
the right wing, a flock of crows came fluttering towards the enemy, from
behind the ranks of Mºrzå Ab« Sa‹ºd. In the first assault, the enemy
ranks were broken, pierced and demolished. At an empty spot in
the centre, Mºrzå ‹Abdu’llåh was brandishing his sword. He fell from
his horse, sank into the mud, and was trampled beneath his horse’s
hooves. They immediately severed his head from his body, and made
victory a fact.
According to a Turkoman tribal chief, called ªasan Bahådir:
I was in the army led by Sul£ån Ab« Sa‹ºd from Tashkent to
Samarqand. The opposing ranks met in a watering place. I was close
beside Sul£ån Ab« Sa‹ºd Mºrzå. Our army consisted of seven thousand
soldiers, more or less. Mºrzå ‹Abdu’llåh’s army was much larger, and it
was stronger in terms of weaponry. Some deserters from our army had
also joined the other side.
Faced with this situation, Mºrzå Ab« Sa‹ºd became very disturbed. In
dismay and alarm he said to me: “Hey, ªasan! Tell me what you think!”
I replied: “I also saw the venerable Khwåja. My confidence is still in
place. Set your heart at rest, and give the order to attack!” Our army
mounted the assault in unison. Within half an hour the enemy had
been routed, and Samarqand was conquered that same day. Mºrzå
‹Abdu’llåh fell into the army’s hand, and he was slain.
In the venerable Khwåja’s own words:
At the time when Mºrzå ‹Abdu’llåh came under attack, I had moved
away towards Tashkent. I noticed that a white bird had fallen from the
air to the ground. They seized it and killed it. I understood that it
represented Mºrzå ‹Abdu’llåh, and that his business had been finished
at that instant.
When victory had been won, the venerable Khwåja accepted Mºrzå
Ab« Sa‹ºd’s invitation and went to Samarqand. The news had arrived
that Mºrzå Båbur, a relative of the slain Mºrzå ‹Abdu’llåh, had moved
from Khuråsån with a large army, and that he was heading for Samarqand
to exact revenge for Mºrzå ‹Abdu’llåh. The victorious Sul£ån Mºrzå
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Ab« Sa‹ºd was in a state of alarm and dismay. He unbosomed himself

to the venerable Khwåja, saying: “It is quite impossible for me to mount
any opposition to this advancing army! What should I do?” The
venerable Khwåja kept consoling him and urging him to stay calm, and
he advised him to wait for the enemy in the place where he found himself.
Just then, a group of Mºrzå Ab« Sa‹ºd’s companions started making
ready to move Mºrzå away to the region of Turkestan, and to hide him
there. They were busy loading his possessions on to camels. When the
venerable Khwåja witnessed the scene, he grew angry with those
preparing for escape, and he pulled the loads off the camels’ backs.
Then he went up to Mºrzå and gave him the rebuke: “Where are you
going? Are you fleeing away? There is no need for this! I can solve your
problem here. I am competent to handle this! Assure your heart that
it is our duty to intimidate Båbur!” Sul£ån Ab« Sa‹ºd’s commanders
were disturbed by these words, and they said: “The venerable Khwåja
wants to make a sacrifice of us all!” Mºrzå Ab« Sa‹ºd did not think like
them, however, because of his attachment to the venerable Khwåja and
his confidence in him, so he decided to stay in Samarqand. The
captains kept insisting: “With the few troops at our disposal, how can
we resist a huge army?” but they could not succeed in persuading Mºrzå
Ab« Sa‹ºd. On the venerable Khwåja’s advice, he quickly repaired the
weak and ruined sides of the fortress, and then waited for the enemy.
In due course, Båbur’s horde appeared on the scene, headed by a
vanguard led by someone called Khalºl Hind«. Since this vanguard was
far from being a great force, forays were launched against it from the
city, and it was routed. When Mºrzå Båbur approached, he saw that
Mºrzå Ab« Sa‹ºd had withdrawn inside the fortress, and that he had
established himself there under strong protection, so he positioned
himself in the old castle, and suddenly retreated from the assault. As for
the troops sent into the surrounding area to procure food supplies, they
came back having lost their noses and their ears. The villagers of
Samarqand were grabbing them wherever they found them, and cutting
off their noses and ears. Trapped between hunger on one side, and
sickness on another side, Mºrzå Båbur’s army was feeling the pressure
and the heat. At that point, an animal disease broke out and destroyed
all the horses in Mºrzå Båbur’s army. The stench from the horse
carcasses became unbearable in the surrounding areas.
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Finally, it occurred to Mºrzå Båbur to make a treaty with Ab« Sa‹ºd,

so he dispatched a member of his retinue, a man by the name of
Mawlånå Mu¥ammad Mu‹ammå, to confer with the venerable Khwåja.
The two parties held a lengthy meeting. The envoy said to the
venerable Khwåja: “Our Mºrzå is a person of the utmost dedication and
the highest aspiration. Whatever he sets out to do, he makes a clean
sweep of it and does not leave the work undone.” To this the venerable
Khwåja replied: “Were it not for the love in our heart for Mºrzå Båbur’s
grandfather, Mºrzå Shåhrukh, and the obligations it imposes upon us,
you would have seen the dire consequence! I was in Heråt in his
grandfather’s time, during which we experienced many benefits and
favours. We cannot disregard his rightful due!”
The envoy, Mawlånå Mu¥ammad Mu‹ammå, finally brought the
discussion to the point of negotiation. As he explained, Mºrzå Båbur
wished to make a treaty with Mºrzå Ab« Sa‹ºd, and had therefore
appealed to the venerable Khwåja, to convey his desire to meet with
him face to face, and to request him to condescend to leave the fortress
and come to the military encampment. Mºrzå Ab« Sa‹ºd was unwilling,
however, to let the venerable Khwåja go in person. After some
consultation between them, he sent Mawlånå Qåsim, one of his
companions.
After some time had passed, I asked Mºrzå Ab« Sa‹ºd: “When Mºrzå
Båbur conveyed his wishes to us, why did you not grant us permission
to leave the fortress and go to him?” He said: “Mºrzå Båbur is a very clever
and cunning young man, who knows how to make a good impression by
acting hypocritically. I was afraid that he might touch your heart, win
you over to his side, and leave us bereft of your spiritual influence.”
I heard that Mºrzå Båbur had slipped through the gate of Samarqand
with a troop of infidels, and that he had told the people: “We have come
to get your daughters and your sons!” When this news came, my heart
was filled with compassion for the people of Samarqand, because there
were many righteous folk amongst them. In order to repel that
aggressive band, it was necessary for us to direct our heart for several
days toward the spiritual court of need. It is not unlawful to expend
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spiritual influence on repelling the enemies of the religion. The

Prophets expended a great deal of spiritual influence on this cause, even
though they were completely immersed in the affirmation of Divine
Oneness [Taw¥ºd].
I heard that Mºrzå Båbur was claiming to understand »«fism. He was
said to be holding meetings at which discussions about »«fism were
taking place, and he was apparently committed to this path. Be that as
it may, he emerged one day in front of the old castle, and shouted again
and again: “The sage possesses no spiritual influence! The sage
possesses no spiritual influence!” Then he went on to say: “It is true that
we have not been able to capture Samarqand, but this we have
understood: Khwåja ‹Ubaidu’llåh is by no means sagacious enough to
destroy us with his spiritual influence!”
Mºrzå Båbur clearly did not know the meaning of the term ‹årif [sage;
one knows through intimate experience]. If he did know, how could he
have spoken like this? The sage is immersed in such total absorption
that all his human characteristics are annihilated, and no trace of his
selfhood is left in himself. Whatever emerges from him is therefore not
his own. Relevant in this context is the Qur›ånic verse [åya]:
And it was not you who did the throwing, when you threw.
wa må ramaita idh ramaita.
You did not slay them, but Allåh slew them.
fa-lam taqtul«-hum wa låkinna ’llåhu qatala-hum. (8:17)
If it were not so, it would not have been possible for His humbly
submissive Prophets to explain their world-conquering strength, as
when Noah and H«d (peace be upon them) destroyed their peoples
with water and wind.

According to Shaikh Mu¥yi ’d-Dºn ibn al-‹Arabº, in his work entitled
al-Fut«¥åt al-Makkiyya [Meccan Revelatory Disclosures], the expres-
sion “The sage possesses no spiritual influence” signifies that there is no
spiritual influence in the sage’s own person and self, and that, since he
does not exist in terms of his own personality and selfhood, his spiritual
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influence must be understood as being from Allåh. If someone cannot

grasp this meaning, he will suppose that the sage possesses no spiritual
influence in any sense whatsoever.
Text of the letter sent by the venerable Khwåja to Ma¥m«d Mºrzå,
the full brother of Sul£ån A¥mad Mºrzå, against whom he was on the
march:
The saints have called Samarqand “the protected city.” This is
recorded in the history books. It cannot be correct for you to attack
Samarqand. Since I love you so much, poor creature that I am, I must
discharge my duty by advising you to abandon this undertaking. Until
today, you have not accepted my counsel. You have heeded the whims
and desires of other people, and you have ignored my warnings! What
an odd situation! Other people are promoting their own whims and
desires, while I am working for your sake! There are good and righteous
human beings in Samarqand, as well as very many indigent paupers.
It is not right to cause them even more pain and suffering, especially
when the consequence for burning hearts is a well-known fact. It is
obligatory to be afraid of wounding the hearts of the righteous and the
true believers.
Accept the plea and entreaty made by this poor creature, not from any
personal motive, but purely for Allåh’s sake! Let him help to reconcile
you and your brother, who are now in conflict, so that you may obtain
Allåh’s good pleasure and His providential care! In unity and togeth-
erness, may you align yourselves in the single right direction! Allåh has
servants who are so protected by the Lord of Truth that He has said: “To
fight with them is to wage war on Me!” Many a Prophetic tradition
[¥adºth] has reiterated the same wise message.
I sent the following message to someone who had been one of Mºrzå
Ab« Sa‹ºd’s commanders, but had subsequently joined Ma¥m«d Mºrzå:
“You must refrain from stubbornness and opposition! Do you not
realize that a hundred thousand individuals cannot compete with a
single individual from the line [silsila] of Khwåja ‹Abd al-Khåliq? His
attackers are newcomers. He is the one in charge of this spiritual
movement, and whatever he may wish, that is what will come to be.”
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In spite of such letters and warnings, Sul£ån Ma¥m«d Mºrzå and his
commanders turned their minds upside down, and they laid siege to
Samarqand. His army was innumerable. In addition, there were four
thousand Turkoman guards on his side. Sul£ån A¥mad Mºrzå was in no
position to withstand this force. He wished to escape, and he applied
to the venerable Khwåja for permission to do so. The venerable Khwåja
was in the city college. He said to Mºrzå: “If you escape, the entire
population of Samarqand will be left without leadership, and will fall
into captivity. Stay in your place, and reassure your heart! I am
competent to handle the situation! If the enemy is not defeated,
consider me at fault!” He then opened a one-doored schoolroom,
pushed Mºrzå inside, and sat himself down on the doorstep. He sent for
a huge leather saddlebag, and had it filled with provisions enough for
several days.
After that, he remained seated on the doorstep, with his face towards
the Sul£ån, and worked at keeping him content. “If Samarqand should
be about to fall,” he told him, “you must take this saddlebag and leave,
together with your family, by the gate on the opposite side to the gate
through which the enemy will enter!” He then proceeded to summon
his companions, Mawlånå Sayyid ªusain, Mawlånå Qåsim, Mºr ‹Abd
al-Awwal and Mawlånå Ja‹far, by sending the order: “Move quickly!
Climb the tower on the ramparts, but do not come to my side before the
army of Sul£ån Ma¥m«d Mºrzå is routed! Supposing that army has not
been defeated, do not come!”
According to Mawlånå Qåsim:
We climbed to the top of the tower and kept watch. A moment came
when we could neither see nor find ourselves. We realized that we
had ceased to exist, and that only the venerable Khwåja was present.
It was as if the whole universe was filled with the body of the venerable
Khwåja.
According to a knight who took part in the battle:
We, a cavalry unit, were doing battle with the army of Sul£ån
Ma¥m«d Mºrzå. Superiority was on the enemy’s side. At one point, I
caught sight of the holy men who had gone to keep watch on one of the
rampart towers. They were sitting with their heads resting on their
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breasts, silent and motionless. The battle went on for a long time. The
opposite side was about to thrash us and finish us off. The people of the
city had lost hope, and were in such a state that they had no idea what
to do. Suddenly, from the direction of the Kipchak desert, a terrible
whirlwind blew. The whirlwind had such an impact on Sul£ån
Ma¥m«d’s army that no one could open his eyes. Men and animals
began to be tossed about. Tents and headquarters, flags and clothes flew
into the air. Even some sheds were flung into the air, like dry dust. It
seemed like the Day of Resurrection!
Meanwhile, Sul£ån Ma¥m«d Mºrzå and a few of his companions had
barely managed to protect themselves, by jumping into a ditch, but
their safety was shortlived. This ditch was on the edge of a mountain.
A huge lump of rock broke loose from the mountain and fell on the
ditch, killing most of those inside it. The noise made by the falling rock
was terrifying. The horses of the Turkoman cavaliers went crazy, and
they began to flee, trampling their owners as they went. A state of
pandemonium ensued, in which mutual crushing and trampling would
soon become the order of the day.
Horrified by this situation, Ma¥m«d Mºrzå could find no alternative
to mounting his horse and fleeing on four hooves in the direction of the
whirlwind. His army followed behind him. A¥mad Mºrzå spotted them
and chased after them with his army, along with the people of Samarqand,
pursuing the fugitives over a distance of nearly twenty miles. They put
to the sword whomever they caught, and they gathered a countless
amount of property and weapons. In the face of this unexpected victory,
bestowed by Divine grace, the masters left the tower, where they had
gone to keep watch, and returned to the venerable Khwåja’s presence.
The venerable Khwåja brought A¥mad Mºrzå out of the schoolroom
and sent him to his palace. In blissful happiness, he then went back to
his own home.
The venerable Khwåja’s influence over the rulers was very obvious,
as was his power of dispensation over them. In this respect, they
frequently recounted his charismatic exploits with their own mouths.
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Had I assumed the rôle of Shaikh, none of my contemporaries would
have found any disciples, but that is not our business. Our business is
to protect the Muslims from the evils of tyranny. It is therefore our duty
to make contact with worldly rulers, winning their hearts and turning
them in the direction we wish them to take.
Allåh (Exalted is He) has endowed me with such strength that, if I
wished, I could write a letter to the Emperor of China, who lays claim
to divinity, and charm him into forsaking his throne and running in rags
and tatters to my doorstep. Yet, even with such strength and power at
my disposal, I am waiting for Allåh’s commandment in this regard.
Proper conduct is incumbent upon us in our spiritual station, and proper
conduct means that the servant must make himself obedient to the
Divine Will.
One day, Sul£ån A¥mad Mºrzå came to visit the venerable Khwåja in
the village of Måturºd. In his presence, the Sul£ån sat politely at a
certain distance, adopting a kneeling posture. As for the venerable
Khwåja, he knelt on one knee and engaged in friendly conversation
with the Sul£ån. At one point, the Sul£ån was so affected by the
awesome impact coming from the venerable Khwåja, that a tremor ran
through him and beads of sweat accumulated on his forehead. It was a
truly remarkable event, for a mighty ruler to display his feelings and
react in this manner, before the very eyes of all the disciples.
The venerable Khwåja once persuaded ‹Umar Shaikh Mºrzå and
Sul£ån A¥mad Mºrzå to make peace with Sul£ån Ma¥m«d Mºrzå. We
can quote the following account of this event from the work of
Mawlånå Mu¥ammad Qåæº, entitled Silsilat al-‹Árifºn [The Spiritual
Line of the Sages]:
The news came through, one day in Samarqand, that ‹Umar Shaikh
Mºrzå, one of the chieftains of the Kipchak region, had joined forces
with Ma¥m«d Mºrzå, and had decided to help him in taking the
offensive against A¥mad Mºrzå. For his part, Sul£ån A¥mad Mºrzå
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advanced against them with a large force, and he took the venerable
Khwåja along with him. The word spread among the people: “Mºrzå
is bringing the venerable Khwåja for the sake of peace!” The venerable
Khwåja stayed among the army for forty days. When he reached a
certain place, and faced the two sides, there was no fighting, no
peacemaking activity, nothing at all….
To avoid rude interference from the soldiers, the venerable Khwåja
cleared a large space in the Sul£ån’s headquarters, and he said to Mºrzå:
“Why have you brought me here? If it is to make war, I am not a soldier
ready for combat! If it is to make peace, why are you standing motionless
for days on end?” He was about to turn around and leave, but Mºrzå
replied: “I have no purpose and no decision, other than your purpose
and your decision. In every case the judgement is yours! Whatever you
wish, I must act accordingly!” The venerable Khwåja mounted his
horse and took to the road. Behind him, with their commanders, rode
a cavalry squadron. They headed straight in the direction of ‹Umar
Shaikh Mºrzå and Sul£ån Ma¥m«d Mºrzå, who heard that the venerable
Khwåja was coming towards them, and set out to meet him halfway.
They all came together in the small town of Shåhr«tº. The venerable
Khwåja paid extraordinary attention to Sul£ån Ma¥m«d Mºrzå, and in
all their conversations he watched him carefully as he spoke. Then they
established the preconditions of peace: The armies of the two sides
would line up in opposite ranks, and a large tent would be erected in the
space between them. The Sul£åns would meet in the tent, and they
would agree on the terms of peace under the venerable Khwåja’s
direction. After these preconditions had been established, the vener-
able Khwåja returned to the side of A¥mad Mºrzå and informed him of
the decision. The next morning, as had been decided, A¥mad Mºrzå’s
army came to the specified site, without wearing armour, but girding on
their swords. They formed ranks and stood at attention.
The venerable Khwåja went to the small town of Shåhr«tº to fetch
the two Mºrzås. The venerable Khwåja’s powers of dispensation were
legible on the face of Ma¥m«d Mºrzå, but there was a strange timidity
and cautious reserve in ‹Umar Shaikh Mºrzå’s attitude. Whereas
Ma¥m«d Mºrzå emerged enthusiastically in response to the venerable
Khwåja’s invitation, the other could not keep himself from showing an
attitude of calculated reserve. The venerable Khwåja was offended by
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this attitude, and he warned Ma¥m«d Mºrzå, urging him to take

precautions against any cunning trick. As he reminded him, the
Prophet of Prophets said:
Tie your camel, then rely on trust!
Ma¥m«d Mºrzå proceeded to assemble his army, without armour but

equipped with weapons, like the opposite side. The three Sul£åns soon
had their armies lined up in ranks, with the two sides facing each other.
While the tent was being erected in the central space, contention
erupted with cries like: “The tent is too far from me, and too close to
you!” The angry dispute was protracted. The venerable Khwåja was
between the two ranks. He performed his midday ablution there, in full
view of the armies. Then he sent word to A¥mad Mºrzå: “I am a single
individual, and I am especially weak from old age. In my effort to endure
this difficult procedure of yours, the purpose is to keep you from
quarrelling with each other. My energy has now reached its limit. I
have no strength left. If you have any trust in me, you must stop
quarrelling! On whatever spot they erect the tent, let them erect it
there!” Heeding this admonition, A¥mad Mºrzå promptly gave the
order: “Do not interfere! Let the enemy erect the tent wherever they
wish! My faith and confidence reside in the venerable Khwåja.”
The tent was set up. Sul£ån A¥mad Mºrzå came with his retinue. The
venerable Khwåja also brought Ma¥m«d Mºrzå and ‹Umar Shaikh
Mºrzå. A¥mad Mºrzå welcomed them from a distance, then, at a signal
from the venerable Khwåja, he shook hands with Ma¥m«d Mºrzå. After
that, the venerable Khwåja brought ‹Umar Shaikh Mºrzå to the side of
his elder brother, A¥mad Mºrzå. ‹Umar Shaikh Mºrzå kissed his elder
brother’s hand, weeping as he rubbed it against his face and eyes. Those
observing the scene were also unable to hold back their tears. The
Sul£åns then withdrew inside the tent. A solemn session was convened,
and the Mºrzås vowed not to draw their swords on one another, as they
sought agreement on each point. The treaty was inscribed in a
document, and signed by all three parties. In accordance with the
treaty, as directed by the venerable Khwåja, Tashkent passed from
A¥mad Mºrzå to Ma¥m«d Mºrzå. The Opening S«ra [al-Fåti¥a] was
recited, and the Mºrzås said goodbye to each other.
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While the venerable Khwåja was persuading the Mºrzås to make
peace with one another, one of his companions saw a picture like this
in the realm of mystic disclosure: Three wild camels were in a field,
gnawing and tearing one another to pieces. The venerable Khwåja was
tugging them by their halters, and preventing them from biting one
another.
An excerpt from the work of Mawlånå Mu¥ammad Qåæº:
That day, the people were all struck with wonder and awe by the
venerable Khwåja’s powers of dispensation. Each one of them acknowl-
edged the venerable Khwåja’s loftiness, and each was obliged to accept
that the perfection of strength and dispensation resided in the vener-
able Khwåja. After the agreement and reconciliation, the venerable
Khwåja said to Ma¥m«d Mºrzå: “You must go to Tashkent! I shall take
a different route, and join you there later!” He set out on the road,
together with his companions, and they headed toward their home-
lands. Along the way, he said: “What do you have to say about this
business? These things deserve to be written in a book!”
According to Mawlånå Najm ad-Dºn, the venerable Khwåja’s business
manager:
It happened once that brigands blocked our road, as we were travel-
ling in a fairly large group, with commercial wares loaded on our camels.
As soon as they saw the brigands, the people in the caravan were seized
with great alarm. They all immediately assumed that their goods were
lost, and that they themselves had been taken captive. I thought to
myself: “It does not befit the state of discipleship to surrender to the
brigands, without a fight, the goods entrusted to me by the venerable
Khwåja. Such conduct is remote from chivalry and human dignity.
The best course is to die as a martyr, for the sake of protecting those
goods.”
With this idea in mind, I took refuge in the spirituality of the
venerable Khwåja, and unsheathed my sword. At that very moment,
I saw myself in the shape of the venerable Khwåja. Spurring my horse
against the brigands, I started wielding my sword. Suddenly, what
should I see? Were the brigands leaving the caravan and taking flight?
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The brigands actually outnumbered us, and my intention was nothing

but martyrdom. This situation was more surprising to the people in the
caravan than it was to me. It was not that I had ever fought in my life,
or that I even knew what fighting meant. I realized that this business
was due to the venerable Khwåja’s power of dispensation, and on my
return I related the incredible episode to him, in every single detail. He
said: “When the weak encounter the powerful enemy, they pass beyond
their own strengths. Then, if they adhere to the spirituality of the
saints, Allåh gives them all the strength they need to defeat the enemies
of the religion.”
As for the dreadful consequences experienced by those guilty of
discourtesy to the venerable Khwåja, and of injustice to his companions,
even the lengthiest account would fail to list them all.
A certain person who laid claim to discipleship, Shaikh Zåda Ilyås by
name, had adopted discourteous attitudes towards the venerable Khwåja.
One day, while passing through the countryside, the venerable Khwåja
noticed a threshing floor in a field. The workers were engaged in
winnowing the wheat and separating the grain from the chaff. He asked
to whom the threshing floor belonged. On learning that it belonged to
Shaikh Zåda Ilyås, he dismounted from his horse, took a spike of wheat
from the ground, and winnowed it to separate the grain from the straw.
When news of this reached Shaikh Zåda Ilyås, he was extremely
offended, and he said: “The Khwåja has given our threshing floor to the
wind!” How very true! His spiritual link [silsila] was broken and lost
forever. So much for Shaikh Zåda Ilyås, the man who accused the
venerable Khwåja of committing deeds in violation of the Sacred Law.
According to Qåæº Ab« Naƒr ¡åshkandº:
In Tashkent, at the time when the venerable Khwåja became a
conspicuous figure, the Shaikhs established in the rank of spiritual
guidance were very numerous. They displayed jealousy and animosity
towards the venerable Khwåja, and one by one they were eliminated.
When the venerable Khwåja moved to Tashkent from the countryside,
and embarked on the guidance of the seekers, a certain Shaikh there,
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who was strong in the exoteric and esoteric sciences, had attracted a
crowded circle around him. Recognizing the venerable Khwåja’s
powers of dispensation, he was almost bursting with envy, so he went
to his meeting one day, intending to demonstrate his own power of
dispensation and prove the Khwåja bankrupt. He fixed his eyes on
the venerable Khwåja, and started trying to project an unbearable load
on to him from below. The venerable Khwåja took care to counteract
this effort of his.
An hour went by in this fashion. Then the venerable Khwåja
suddenly rose to his feet and approached the Shaikh. He grabbed the
towel that was lying nearby, slapped it in the Shaikh’s face, and said:
“Why am I bothering to struggle with an idiot who has ruined his
mind?” He then withdrew and departed. In response to this confron-
tation, the Shaikh went crazy and rolled on the ground, wrecking his
intellect and losing all his knowledge. Completely deprived of any
sense of equilibrium, he took to wandering stark naked in the bazaars.
The mufti of Samarqand was a man who never stopped talking about
the venerable Khwåja. One day at his session, while he was once again
uttering what came into his mouth, one of those present said to him:
“This backbiting of yours is a very bad thing, and it is entirely at variance
with the truth. As you will surely admit, even if the venerable Khwåja
is not a perfected saint, he is at least a person endowed with authority.
Can it be proper for you to disregard his virtues?” At that moment, the
backbiter fell into such a state that he made this confession with his own
mouth: “You are right! But what am I to do, since my lower self will
not leave me alone, and it compels me to speak like this?” Everyone was
left with his mouth agape.
From the work of Mawlånå Mu¥ammad Qåæº, quoting the venerable
Khwåja:
On the day when the news of Sul£ån Ab« Sa‹ºd Mºrzå’s death arrived,
I encountered that same mufti on the road. Turning his eyes away from
me, and looking to the other side, he said in a contemptuous voice:
“Peace be upon you!” Then, without a pause, he spurred his horse and
went on his way. Just two days before, when he had also met us on the
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road, he had shown all kinds of respect. I realized that there must be
some ulterior motive for this conduct. As I learned a few days later, the
mufti had been together with the important people of the city, and he
had persuaded a majority of them not to come to our meeting, and not
to pay any attention to our words. He had even tried to issue a legal
ruling [fatwå] that would have made our wealth and property liable
to confiscation.
This mufti, whose name was Khwåja Mawlånå, had not refrained
from hostility towards the venerable Khwåja. He spread the word that
the venerable Khwåja had no ambition, other than to accumulate
worldly benefits, property and money, and he declared him to be a
counterfeiter. He eventually lost all his esteem and remained in
isolation, destitute and wretched. Even in this state, he would not
accede to the truth, and he would say: “You must not attribute this
wretchedness of mine to the venerable Khwåja’s power of dispensation
and his charismatic talent!” In the end, he was afflicted with diarrhoea
and died in a state of ritual impurity. When he was close to death, he
confessed his guilt, as he had done once before. He admitted that he had
done everything to suit his lower self, and he sought pardon from the
venerable Khwåja. A witness related these words of the old mufti to the
venerable Khwåja. He tells us: “I presented them to the venerable
Khwåja, who was profoundly moved. I sensed that he had overlooked
and pardoned his fault.”

Popular accounts of the venerable Khwåja’s

charismatic talents and supernatural exploits.
In the early stage of his spiritual development, Mawlånå Sa‹d ad-Dºn

Kåshgharº spent night and day in the company of the venerable Khwåja
‹Ubaidu’llåh. One day, he expressed his grief and yearning by saying:
“Our life is passing by, far from the Cardinal Pole [Qu£b] of the age, and
deprived of the fellowship of the great saints [awliyå›]. The seeker must
strive to bring himself into such people’s companionship, so that he
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may find repose, and be protected from the evils of the enemies
within….” He then elaborated on this theme, using many eloquent
expressions.
During the previous night, however, he had heard these words
emanating from his own heart: “I have no need of anyone at all!
The path of the Truth is wide open. The seeker must refrain from
confusing his thoughts and becoming involved with other people. He
must concentrate on his own inner being. He must endeavour to work
upon himself.”
The venerable Khwåja had already become aware of Mawlånå Sa‹d
ad-Dºn Kåshgharº’s inner receivings, so he said: “You have surely
considered what came to you last night, informing you that you no
longer need anyone, and that you will be self-sufficient from now on.
What about the words you are saying to me now? Are they not at odds
with these ideas?” Since Mawlånå recognized the charismatic nature of
this insight, he understood the perfection of the venerable Khwåja’s
spiritual degree, and he strengthened his attachment to him.
According to the venerable Khwåja:
So close were my friendly relations and fellowship with Mawlånå
Sa‹d ad-Dºn Kåshgharº, that onlookers took me for his pupil. In actual
fact, he was receiving inner grace from us.
This pronouncement by the venerable Khwåja is confirmed by the
venerable Mawlånå Sa‹d ad-Dºn’s own words.
A certain judge was wearing away the venerable Khwåja’s doorstep.
His sole desire was to learn from him the ways of the Spiritual Path
[¡arºqa], and to be enrolled in the register of the Masters of Wisdom.
The venerable Khwåja would take no notice of this man, however, and
he was shutting the doors of the Spiritual Path in his face. The poor
fellow came and went in sadness and sorrow, and not a thing could he
obtain. One day, when the venerable Khwåja was in a cheerful mood,
one of his companions broached the subject with him, saying, in an
attempt to understand his purpose: “The judge, with bended neck, is
awaiting your attentive care, and he is very unhappy with being left
deprived.” The venerable Khwåja gave the prompt reply: “If I discern
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that a person’s motive is his inner wish for greatness and superiority,
even though that motive will only be verified ten years later, I cannot
tell him about the path of the Masters of Wisdom!”
Some of the venerable Khwåja’s disciples recorded the date of this
statement of his. Ten years passed, by which time the venerable Khwåja
had migrated from this world. As for that judge, he held the office of
governor and chief in his own district. He was very happy with this
situation, and there was no room left in his heart for the slightest taste
and desire for the Spiritual Path. The disciples now understood why the
venerable Khwåja had paid no attention to this man.

There was also a man who, though he spent all of twenty-eight years
in the venerable Khwåja’s service, never experienced any spiritual
influence, and could not receive any share of grace. This fellow got into
such a state, one day, that he unburdened himself to his companions,
saying: “I am afraid that I may draw a knife, and stab either myself or
the venerable Khwåja! My patience is so exhausted! Why does he
not confer any spiritual influence upon me?” Nevertheless, he contin-
ued in the venerable Khwåja’s service until the latter breathed his
last breath.
After the venerable Khwåja’s death, something happened to illumi-
nate the inner aspect of the matter: Samarqand was conquered by
Uzbek Khån, and this man was installed in a position of government
and power. This enabled him to play a part in the assassination of the
venerable Khwåja’s sons, at the time of the conquest. The venerable
Khwåja had foreseen this outcome forty years earlier, but he had not
spoken about it, and had simply withheld his attentive favour.

One of the affiliates was in a state of anguish, from being unable to
enter the venerable Khwåja’s presence for a very long time. The longer
he was unable to do so, the more his anguish increased, and the more
his anguish increased, the more his feet became locked and immobile.
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Finally, one day, he made a last effort, and decided that he would
definitely enter his presence. First of all, he sought the intercession of
the venerable Khwåja Bahå› ad-Dºn Naqshband, by reciting the Open-
ing S«ra [al-Fåti¥a] and the S«ra of Sincere Devotion [al-Ikhlåƒ] for the
sake of his spirit, then he made a very bashful appearance on the
venerable Khwåja’s doorstep. The venerable Khwåja looked at him and
said: “It is all very fine to recite al-Fåti¥a and al-Ikhlåƒ, and to appeal for
intercession from the venerable Khwåja’s spirit, but the matter does not
end with this! The seeker must always keep himself under vigilant
supervision, so that he will never make a false movement!”
After receiving this admonition from the venerable Khwåja, that
seeker never again lapsed into error.

One of the venerable Khwåja’s affiliates was renowned for his
handsome and good-looking appearance. He became acquainted with
a certain woman, who came to his house and suggested that they stay
alone together, tête-à-tête. The woman was also very beautiful, and the
disciple lacked the strength to discipline himself. At that moment, the
venerable Khwåja’s voice thundered in the room: “What are you
doing?” The disciple sprang from his place, and chased the woman out
of the house in alarm. Shortly thereafter, the venerable Khwåja came
to the house and said to the disciple: “But for Allåh’s help, you would
have gone, carried off by the devil!”
As we have also learned about the same disciple, the desire to drink
wine once invaded his heart. He instructed one of his intimate friends
to bring him wine, that evening, when darkness began to fall. The
evening came, and with it came the wine. The disciple was on the roof
of his house, so he dangled a box with a rope, in order to haul the wine
up. The wine-bringer placed the jug neatly inside the box, and the
disciple began to pull. The jug first bumped against the wall and broke
on one side, then the rope came loose, and the jug fell to the ground and
shattered into fragments.
The disciple was in a state of panic. Early in the morning, he collected
the pieces of the jug, and poured gallons of water over the remnants of
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the wine, to prevent the smell of it from spreading. Shortly thereafter,

the venerable Khwåja came to the disciple’s home, and said: “Last
night, my ear detected the sound of the jug you were hauling up. If it
had not been smashed, my heart would have been broken and shattered
to bits, and it would have become impossible for me to maintain my
relationship with you.”

The venerable Khwåja was returning from a journey at a late hour. He

lodged as a guest in a house belonging to one of his affiliates, who had
a very handsome young son. When the venerable Khwåja set foot in the
house, he saw a host of guests gathered there. A meal had been eaten,
and the decision made to go out of doors and enjoy the night air. The
home owner welcomed the venerable Khwåja with an attitude of great
respect, and expressed his gratitude for the honour of falling at his hand
and foot. Lost in amazement, the guests asked: “Who is this highly
esteemed arrival?” Then, when they learned who he was, they were
guilty of no shortcoming in showing him the same respect. Absent from
the scene, however, was the home owner’s son, that handsome boy.
Since he understood that his evening stroll was out of the question, he
was sulking and had not even stood up from his place.
The home owner told the venerable Khwåja that the meal had been
eaten and finished, but that everything needed was there in the house,
and could be prepared immediately, so he begged him to say what kind
of food he would prefer. Before the venerable Khwåja had time to reply,
the handsome young boy appeared, still hankering to go out for his
stroll. Assuming in an ill-mannered air, he said: “Fetch some ready-
made and cold things for this stranger away from his own home! The
meal has now been exhausted. There can be no question of cooking
food for anyone after this!”
His rudeness was great indeed. The venerable Khwåja responded by
whispering softly, so that only the person next to him would be able to
hear: “O young man! Do not take false pride in your handsome looks!
If I fail to darken your face this evening, let me suffer the bad
consequence!” Then he said in a loud voice: “I have come from a long
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journey. My heart is craving for some hot soup!” His host sprang into
immediate action, running to the kitchen to start the preparations.
Meanwhile, the blessed gaze of the venerable Khwåja was fixed on the
impudent youth. An unanticipated situation had arisen. The young-
ster was in a sweat. He suddenly got up from his place, knelt down in
front of the venerable Khwåja, and declared himself an applicant for
admission to his service. Everyone was utterly astounded by this
unexpected transformation. When the venerable Khwåja gave an
affirmative response, the youngster ran to the place where the food was
being prepared. He struggled to light the fire by himself, and his face
was scorched by the fire. He was sweating profusely. When he tried to
wipe away his sweat, he smeared his face with the soot on his hand, and
his face became pitch-black. The venerable Khwåja’s prediction had
been fulfilled to the letter.
Then, when he told the youngster: “Your face has turned black!” the
boy replied that there was light in that blackness, and that, unless the
venerable Khwåja ate his food, the soot would not be wiped away, and
his face would not be cleansed. The venerable Khwåja ate his meal, so
the youngster wiped his face and eyes, and performed his ritual ablution.
He sat with the utmost courtesy in the venerable Khwåja’s presence,
and not once thereafter was he ever separated from the hem of his gown.
As related by one of his disciples:
My attachment to the venerable Khwåja was the result of my ardent
love for a girl. This ardent love was on the verge of driving me crazy.
Since her parents refused to give me their daughter in marriage, I could
not tell what was the right thing to do. All I knew was that I could not
do nothing, and I finally devised a scheme. I procured two false
witnesses, and staged a ceremony in which the girl was married to me.
As the next step, I sought to consult the judge and have my witnesses
heard. The judge had gone to the venerable Khwåja, so I went too, and
stated my claim. The venerable Khwåja said: “I appeal to you; drop this
claim! The scent of honesty does not emanate from you!” The
venerable Khwåja’s insight pierced my heart like lightning. My whole
character was suddenly transformed. I became quite empty of that dark
passion, and I attached myself to the hem of the venerable Khwåja’s gown.
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The venerable Khwåja was getting ready for a journey to Tashkent.

While mounting his horse, he gave me such a glance that I was filled
with burning exuberance. With no provision in hand, I followed in his
tracks. The ground was covered with snow on every side, yet I was being
roasted by the heat. Casting off my boots, I walked barefoot behind him,
all the way to Tashkent. On arrival in Tashkent, the venerable Khwåja
withdrew to his room and ordered the fire to be lit. He also gave me the
command: “Come, make yourself warm!” From that time on, I never
once left his footsteps.

There were other cases of men being saved, after losing their wits
through passionate attachment to women, by joining the venerable
Khwåja. In his presence, one of them relates, as soon as he entertained
an idle thought about his old attachment, he was faced with this rebuke:
“Are you busy thinking of her yet again, when you are supposed to have
severed and terminated your attachment to her?”
According to another disciple:
While leaving the congregational mosque, I encountered a group of
the venerable Khwåja’s companions. One of them invited us all to a
meal, so we entered a restaurant. The place was frequented by servants
of the Sul£ån, aristocratic types, including some handsome young men.
I said to my friends: “Do you see those fine young men? What handsome
lads they are!” My friends replied: “It is not lawful to stare at them!”
I said: “If the staring is done with lust, it is indeed unlawful, but if it is
done without lust, there is nothing to fear!” On the strength of this
argument, they relaxed and gazed at those young fellows in comfort.
We left in due course, and went to the venerable Khwåja, who asked
us: “Where are you coming from?” We replied: “From the congrega-
tional mosque!” He said: “Don’t talk nonsense! Going to the mosque
has become a mere habit!” Then he suddenly flew into a rage, and he
shouted: “You go to the restaurant and gaze at the handsome young
men! One of you says that watching them is unlawful, while one of you
maintains that there is no sin in watching without lust.” After a while,
he turned to me and said, in an emphatic voice: “Not even I am capable
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of staring without lust. Where did you get the idea that staring without
lust is something you are qualified to discuss?”

As reported by one of his companions, the venerable Khwåja used to
say: “Until I pass safely by a beautiful creature, blood pumps into my
liver a hundred times.”

The venerable Khwåja was sitting in the state of vigilant contempla-
tion [muråqaba]. Suddenly, he raised his head and exclaimed: “I have
seen a dog, a bitch with her teats full of milk! She has brought her nine
puppies to attend my meeting!”
The venerable Khwåja had barely uttered these words, when a
mischief-maker appeared from afar, with all of his nine followers at his
back. They presented themselves, and the venerable Khwåja went out,
on the pretext of ordering food to be prepared for them. Even though
he did not return, they showed no disinclination to eat their meal, and
to sit for many hours in jolly conversation.

A woman knew that her son was about to become the venerable
Khwåja’s son-in-law. With the idea of putting him to the test, she laid
out certain foodstuffs, which she had prepared in a special manner, then
waited to see whether or not their ingredients could be sorted out. The
venerable Khwåja separated them one by one, and the woman realized
that her son would be the son-in-law of a great individual. The man
who obtained that honour was Amºr Niœåm ad-Dºn ‹Abdu’llåh.

By the venerable Khwåja’s noble daughter, Amºr Niœåm ad-Dºn
‹Abdu’llåh became the father of five sons and three daughters. The first
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of his sons, Khwåja ‘Abd as-Samº‹, is widely known as “Mºrzå Khåvand.”

He died as a martyr in Heråt, during the reign of Sul£ån ªusain Mºrzå,
and he was buried in the mausoleum of Mawlånå Sa‹d ad-Dºn Kåshgharº.
His second son, ‹Abd al-Badº‹, is widely known by the honorific title
“Dost-i Khåvand.” His third son, ‹Abd al-Wålº, received the honorific
title “Khwåja Shåh.” His fourth was Amºr ¢ahºr ad-Dºn Mu¥ammad,
and his fifth was ¡åhir ad-Dºn Mu¥ammad.

At a dinner party, the venerable Khwåja instructed the home owner
to take a certain amount of flour, and use it to make the meal. The house
was jam-packed, and some of the guests were being crowded outside.
The prescribed quantity of food would not be sufficient for just one of
all these people. What was going to happen? The home owner was in
a state close to despair. He consulted the venerable Khwåja and asked
him what he ought to do. The reply came: “Exactly what I told you.
There is simply no need for anything more than that!” The food was
distributed, and the outcome was amazing. Even though everyone had
eaten and drunk to his complete satisfaction, the pots and pans were
still full to the brim.

It was the season of spring, and the venerable Khwåja was on the road
to Tashkent. To make an overnight stop, he alighted towards evening
at the home of one of his affiliates, in the corner of a valley. It was the
time for ritual prayer, dinner, fellowship, and then sleep. When they
were all ready for bed, he gave the home owner the command: “You
must stay in a room with me!” In the middle of the night, when
everyone was sound asleep, the venerable Khwåja woke up. He called
out to the home owner, who was lying in a corner of the room: “Are you
asleep?” The reply came: “No, sir, I am wide awake!” “Get up at once,”
he told him, “and awaken the whole house! Let everyone gather his
possessions, and follow me!”
In the still of the night, at a time of silence and slumber, this came as
a startling command. Everyone woke up and gathered his things, as if
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saving his property from fire. The furnishings of the house were also
being collected. The venerable Khwåja went outside, walked towards
a steep hill, climbed to the summit, and sat there. He was soon
surrounded by everybody and all the items that had been collected.
Suddenly, an unseen flood surged from the hillside, accompanied by a
dreadful rumbling sound. The waters gushed forth like dragons, in the
wake of trees and rocks, toppling walls and roofs, and sweeping over
every side. The house where the venerable Khwåja stayed as a guest is
still submerged under water, as a witness to the destruction of the
few who disregarded his command, forfeiting their possessions and
their lives.

Shaikh ‹Iyån, who was together with the venerable Khwåja during the
flood disaster, tells the following story:
In the flood-stricken valley, each of the disciples made a raft from
rushes and reeds, and they passed across the water one by one. The
venerable Khwåja also boarded one of these rafts, and he drew me to his
side. We reached the middle of the valley, and came to a point where
the water was flowing in a rapid torrent. The reeds began to unravel.
The waters dismembered the raft, by detaching the rushes and reeds
from their knots. I was terribly afraid. The distance to the opposite
shore was the range of an arrow, and it was impossible for us to cross the
current and reach it. The venerable Khwåja was sitting without
showing any sign of care. The reeds were getting looser and looser with
every moment, and I was dissolving from fear. I took refuge in his
spirituality, and waited with a sense of trustful resignation. Suddenly,
I heard an awesome sound: “Allåh!” This had poured from the lips of
the venerable Khwåja. Feeling a deep shudder, I watched for the result.
The raft passed beyond the point of the fast current and reached the
shore, without even one more reed becoming disentangled. As soon as
we came ashore, he gave the order: “Stand up!” I promptly stood up and
jumped on to dry land. He followed me at once. As soon as he trod the
ground with his blessed feet, the raft disintegrated, mingling with the
flood waters in the state of a pile of straw.
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One of the venerable Khwåja’s companions had fallen ill. His illness
was getting steadily more serious. Given the state he was in, he could
not return to the Khwåja’s side. One Friday during Ramaæån, his
companions gave up hope for the invalid, and started making funeral
preparations. There was nobody else in the house, except a maidser-
vant. She heard a banging at the door. She ran to the door and peered
through the peep-hole. A man was standing outside, a man with a rosy
complexion and a brown beard, tall in stature, dressed like a knight. He
was holding his horse with one hand, while continuing to knock at the
door with his other hand. “Who are you?” she asked. “I have come from
afar to visit the invalid. Let me see him at once!” The maidservant
opened the door. The mysterious cavalryman stood by the invalid’s head.
“Who are you? Where are you coming from?”
“I am one of the venerable Khwåja ‹Ubaidu’llåh’s close affiliates. The
venerable Khwåja has sent me to visit you, and to give you the good
news of recovered health. I performed the dawn prayer in Samarqand,
then set out on the road and came here with four horseshoes. I am under
orders to get back there for the evening prayer, and to break the day’s
fast with the venerable Khwåja.”
These words were enough to give life to the invalid. He had been too
ill to stir from his bed, but he sat bolt upright in an instant. A jug of
sweet fruit juice was at his bedside. The mysterious cavalryman filled
a glass with the juice, and gave it to him to drink. Then he took his
leave, saying: “Healing is from Allåh,” and went off into the distance
with the sound of horseshoes. While this was happening, the invalid’s
wife was at the next-door neighbour’s. She saw the mysterious caval-
ryman come and go, and she ran home at once. She found the invalid
on his bed, in a sitting posture, with the glass of juice in front of him.
The invalid was about to perform the afternoon prayer, on his feet, and
he would be saying goodbye to his bed. As for the mysterious cavalry-
man, who and what he was will remain a mystery forever.

The venerable Khwåja told a disciple: “Get up, go to your homeland,
visit your mother and father, and tell them not to cause me any trouble!”
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The astonished disciple asked: “What kind of trouble, sir? Are they
causing you trouble from so many miles away?”
“You must tell them what I said!”
The disciple went to his homeland, threw himself into the nostalgic
embrace of his mother and father, and informed them of the venerable
Khwåja’s command.
They said: “How amazing! Since you went away, we have wept after
every ritual prayer. Appealing to the venerable Khwåja’s spirituality,
we have been imploring: “Send our son home to us!”

A disciple describes how he came to join the venerable Khwåja’s service:
I used to hear from afar about the venerable Khwåja and his high
degrees, but I had not experienced any direct contact or connection
with him. One day, a young slave, who was my sole possession, suddenly
went missing. I sought him for months, but could not find him. His
value to me and my need of him were great indeed. Not a place
remained where I had not looked for him, and no spot in which I had
not checked the slightest clue.
One day in the countryside, while I was still wandering in search of
my slave, I caught sight of the venerable Khwåja together with his
companions. I promptly squeezed and kissed his hand, then presented
my situation, saying: “You are the only one who can open this door.
Only you can give me news of my missing slave!” He said: “We are
merely engaged in farming and agriculture. Such matters are beyond
our grasp!” Undeterred, I painfully continued to insist: “You are my
refuge! Treat me kindly!” Pointing towards a village in the distance,
he asked me: “Have you not looked for your slave in that village?”
I replied: “I have looked so many times, but I could never find him.” He
then said: “Go and look one more time; perhaps you will find him at
last!”
I went to the village, and what did I see? There was our slave, with
a pitcher full of water in front of him and a river at some distance from
him, sitting lost in thought on a barren spot. He recounted his
adventure:
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“A man enticed me away, then sold me to another man in a distant

place. I stayed in his service for several months. Today, that man came
to visit an acquaintance of his in this village, and brought me along with
him. He ordered me to fill a pitcher with water from the river. While
returning to the house, carrying on my shoulder the pitcher I had filled,
I found myself here on this barren spot. I could not grasp what had
happened. That was the reason for my bewilderment and absent-
mindedness.”
In a single instant, my belief in the venerable Khwåja had reached its
ultimate degree. I emancipated the slave there and then, and made
haste to join the venerable Khwåja’s service.

Due to the hindrance posed by the rulers, and the legal opinions
delivered by the muftis, the venerable Khwåja was prevented from
making the journey to the ªijåz [the region of Mecca]. From this point
of view, he could not possibly have rubbed his face on the blessed
ground. It is no secret, however, according to the report of Mºr ‹Abd
al-Wahhåb, the Shaikh al-Islåm of ‹Iråq, that the venerable Shaikh
‹Abd al-Mu‹£º described how he had seen and met the venerable
Khwåja several times in Mecca. The details he gave, the form and
features he outlined, and the sayings he recounted, all matched the
venerable Khwåja point by point.
According to Mawlånå Zåda Niœåm ad-Dºn:
It was the time of winter, a season when the days are very short. We
were going from village to village with the venerable Khwåja. We
performed the afternoon prayer on the road. The sun had begun to fade,
and it had sunk close to the line of the horizon. Our inn was very
remote, and there was no likelihood of reaching it before the late hours
of the night, but there was no shelter in our immediate area. The open
steppe surrounded us on every side. I started thinking to myself: “The
inn is far away, the night is setting in, the road is perilous, the weather
is cold, and there is nowhere to take refuge. What will become of us?”
The venerable Khwåja spurred his horse and rode on at high speed,
showing no sign of disquiet. While these thoughts were passing through
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my mind, he turned his head toward me and asked: “What else are you
afraid of?” I held my tongue, and he went on to say: “Expel those
thoughts from your skull, keep spurring your horse, and keep your eye
on the road! Maybe we shall reach our inn before the sun has set!” We
responded by spurring our horses and taking to the road. After making
good progress for a while, I noticed that the sun was still in its place,
close to the horizon and seemingly nailed to the sky. I shuddered right
through to my liver, surrendered myself to the venerable Khwåja’s inner
being, and kept to the road with my head to my front.
We rode on, we rode on, we rode on…. The sun was still at the same
point. Then, as soon as we entered the village, we were suddenly left
in pitch-black darkness, as if the sun had been extinguished. In the face
of a charismatic marvel of this degree, I passed beyond myself, and I
could not refrain from asking the venerable Khwåja: “My Khwåja,
speak for Allåh! What mystery is this?” He smiled as he replied: “This
is one of the juggling tricks of the Spiritual Path. This is not the
ultimate aim!”
(We find the same exploit in the Nafa¥åt, among the tremendous acts
of dispensation attributed to Khwåja Bahå› ad-Dºn Naqshband. To
whomever the charismatic feat is assigned, it belongs to one of the saints
of Islåm, and is therefore the property of Islåm.)

The children and close affiliates
of the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº.
Mu¥ammad ibn ‹Abdi’llåh

Khwåja ‹Ubaidu’llåh’s first son, Mu¥ammad ibn ‹Abdi’llåh, was well
versed in the esoteric and exoteric sciences, and he attained the degree
of perfection in both traditional and intellectual subjects. In the study
of the Qur›ån, the Sunna and the laws of Islåm, he was endowed with
a special talent for solving the most subtle problems. He also shared his
father’s mastery of the esoteric sciences. The venerable Khwåja was
devoted to his son with a loving affection that amounted to reverential
respect.
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While holding a meeting one day, sitting at ease in very casual attire,
he received the news that his son had just arrived. He got up at once,
went into his private apartment and changed into a formal suit of
clothes. Then he came out to greet his son, whom he seated in the top
corner, next to himself and in the presence of the most prominent
scholars of Samarqand. They read out a section from Baiæåw‚’s
commentary on the Qur›ån, and asked his son to explain it. “The
venerable Khwåjagån,” as his son was nicknamed, dispensed such pearls
of wisdom that no one was left unamazed. When he took his leave, his
father escorted his dear son to the gate, then returned to his place and
relaxed in his previous casual style.
The author himself relates:
One day, wishing to see his son, the venerable Khwåja set out on the
road to the village where he was staying. I followed along behind him,
on my own. The venerable Khwåjagån had already come to know this
poor creature’s name, and he had read some of my father’s works. He
turned to me and said: “I have heard that everyone, high and low, has
derived great benefit from your father’s sermons and exhortations.
When it comes to the subtle points of Qur›ånic commentary, he is
simply without equal.” After that, he embarked on a discussion of the
Qur’ånic verse:
O fire, be coolness and peace for Abraham!
yå nåru k«nº bardan wa salåman ‹alå Ibråhºm. (21:69)
He did not accept the interpretation of the experts, that the Arabic
word når [fire] means the fire of Nimrod’s anger, while the term bard
[coolness] refers to the extinguishing of that anger. In this verse, as he
explained it, the fire is a material substance, and its coolness is a factor
that exerts an influence on that material substance. He set forth so
much evidence to this effect, that, if his words had been taken down,
they would have filled a small book. As for his wise sayings, they were
in keeping with the highest level of perceptive comprehension.
He entertained this poor creature for three days and three nights, and
never left me unattended outside the time of sleep. While the two of
us were alone together, he spoke about the venerable Khwåja, and made
so many witty remarks concerning the value of the principles he
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represented, and the benefit of his fellowship. After three days, he

granted this poor creature permission to leave, graciously providing me
with a horse and the means to travel in comfort.
When Shåh Bakht Khån appeared on the scene, and the Uzbeks
conquered Samarqand, he found a refuge near Andijån, and it was from
there that he migrated to the realm of perpetuity. His blessed tomb is
situated there.
The Khwåja’s son relates:
While the venerable Khwåja was in Tashkent, a neighbour of ours fell
seriously ill. My paternal aunt wished to visit the invalid, who was one
of our close relatives, but the venerable Khwåja prevented her, saying:
“Such a visit is inappropriate!” He then set out on the road to Firkat.
My aunt saw the Khwåja’s departure as an opportunity. “Let me pay a
visit while he is away,” she said, and she stepped out of her house. No
sooner had she set foot on the street, however, than she heard the
venerable Khwåja, who was mounted on a horse, saying: “Are you going
to visit the invalid? Are you not afraid of catching the disease? If you
were in his condition, would you think that he ought to visit you? Turn
back at once!” My aunt immediately turned back, and promptly fell
into bed with a rising fever.
Some time later, on his return from Firkat, the venerable Khwåja said
to my aunt: “Despite my telling you not to go, why did you see fit to visit
the invalid and fall ill yourself?” My aunt was one of those women
endowed with spiritual knowledge. Through the attention of the
venerable Khwåja, she attained to the high degrees of Allåh’s people.
His son also relates:
In the early stage of his spiritual development, the venerable Khwåja
experienced frequent seizures. Each time he was stunned by a seizure,
he would go out into the street for a while, before returning home, and
every time this happened his appearance would have altered com-
pletely. Suppose he went out and came back ten times, he would strike
the eye of the beholder as a different man on each and every occasion.
In one such instance, the women in the harem started screaming:
“There’s a strange man in the house!” The venerable Khwåja smiled,
as he resumed his normal appearance. Due to the merriment this
evoked, his seizures no longer occurred.
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Such accounts of the great saints’ ability to transform their appear-

ance are thoroughly confirmed. As the venerable Mawlånå Jåmº has
written in his Nafa¥åt, a manifestation of that ability, on the part of
Mawlånå Ya‹q«b Charkhº, was directly witnessed by Khwåja Nåƒir
ad-Dºn ‹Ubaidu’llåh. The latter noticed a slight blemish on the face of
the venerable Mawlånå Ya‹q«b Charkhº, and this caused a feeling of
coldness to penetrate inside him. He also observed a stern and
inflexible attitude, from which his inner being recoiled, and he came
close to losing his connection with him. On his second visit, however,
he found that Mawlånå’s whole appearance and his whole manner had
changed, striking him as so beautiful and agreeable that he could only
say: “Up until that time, I had never seen such beauty, refinement and
pleasantness in any individual!”
According to the venerable Mawlånå Jåmº:
While the venerable Khwåja was relating this account of transforma-
tion, he took on the appearance of someone very special, someone for
whom I still felt extraordinary love and affection, though a very long
time had elapsed since his death. He then transformed that shape, and
appeared again in his own true form. After that, I found myself
wondering: Was this manifestation caused by some influence on my
imagination? Was it my own illusion that I had seen? As I came to
know later, however, the venerable Khwåja had also appeared to others
in that form. I am satisfied with the conclusion that this aptitude, as
demonstrated by the venerable Khwåja, was a volitional quality; that is
to say, it was connected with his power of command and his wish. I am
also convinced that it was exercised in order to prove the reality of
Mawlånå Ya‹q«b Charkhº’s experience.
Two seekers attached to the venerable Sa‹d ad-Dºn Kåshgharº,
Mawlånå ªåjjº Mºrza and ªåfiœ Ismå‹ºl by name, have stated that the
venerable Khwåja appeared to them in the form of their teacher,
Mawlånå Sa‹d ad-Dºn. They have also correctly specified the time and
location of the event, as having occurred at such-and-such a time, in
such-and-such a place, at the foot of a tree, in the corner of a valley….
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The Khwåja’s son relates:

The venerable Khwåja had not yet moved from Tashkent to
Samarqand, at the request of Mºrzå Ab« Sa‹ºd, when he ordered one of
his servants to go to Samarqand and fetch him some boxes of pure
honey. The servant duly went and obtained the honey, sealed the boxes
with tinfoil and wooden boards, and secured them very tightly with
leather binding. Then, just as he was about to return, his eye caught
sight of a shopkeeper, with whom he was acquainted. He decided to
visit the shop and have a friendly chat with the owner, so he stacked the
boxes in front of him and perched on a corner. At that moment, a very
beautiful woman entered the shop, and started a conversation with
the owner, who was an old friend of hers. The venerable Khwåja’s
servant could not restrain himself from casting a few lustful glances at
the woman.
He eventually set out on the road, arrived at his destination, and
placed the boxes in front of his master. The venerable Khwåja frowned
with anger, and he shouted: “You good-for-nothing fellow! I ordered
you to fetch honey, so why have you brought me wine?” “For pity’s sake,
my master,” the servant cried, “I have brought you pure honey, in
compliance with your command!” They opened the containers, and
saw that they were full to the brim with wine.

The venerable Khwåja’s son was the son-in-law of Sayyid Taqº
ad-Dºn Mu¥ammad Kirmånº, whose daughter bore him three sons and
two daughters. His first son was Khwåja Niœåm ad-Dºn ‹Abd al-Hådº,
his second was Khåvand Ma¥m«d, and his third was Khwåja ‹Abd al-
ªaqq. He remarried after his first wife’s death, and his second marriage
partner also bore him five children, three boys and two girls. The first
of these was Khwåja ‹Abd al-‹Alºm, the second was Khwåja ‹Abd ash-
Shahºd, and the third was Khwåja ‹Abd al-Faiæ. A Turkish maidser-
vant also bore him a seventh male child, whose name was Khwåja
Mu¥ammad Y«suf.

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Khwåja Mu¥ammad Ya¥yå

The venerable Khwåja’s second son, after his first son Mu¥ammad
ibn ‹Abdi’llåh, known as “the venerable Khwåjagån,” was Khwåja
Mu¥ammad Ya¥yå, who was greatly loved and esteemed by his father.
Towards the end of his life, the venerable Khwåja made him his deputy
and appointed him keeper of his tomb.
Whenever he attended the venerable Khwåja’s meeting, he would
speak of the most subtle spiritual truths, addressing his words to his
revered father. As a result, the most learned and distinguished people
were always present at the meeting, and they listened attentively to
what he had to say.
The venerable Mawlånå Jåmº paid the greatest respect to Mu¥ammad
Ya¥yå, in whom he always maintained his confidence and trust. He
used to say: “Khwåja Mu¥ammad Ya¥yå’s spiritual connection with the
chain of the Masters of Wisdom is complete. That is because, while
knowledge is the dominant characteristic of [his brother] the venerable
Khwåjagån, ecstasy is the prevailing factor in his own case.”
One day, the venerable Khwåja Mu¥ammad Ya¥yå said to this poor
creature: “Come, let us go together to see the venerable Mawlånå
Mu¥ammad R«sº!” In compliance with this command, I duly accom-
panied him. Mawlånå received us at his house adjoining the congrega-
tional mosque. His politeness and his respectful attitude were most
impressive. Our meeting took place in silence, from start to finish. The
following day, I went again to the venerable Mawlånå Mu¥ammad
R«sº, and he told me: “Khwåja Mu¥ammad Ya¥yå is endowed with so
much grace and talent! When I met him yesterday, I felt such an
attraction to him that I very nearly screamed and tore my clothes!”
I related this to Khwåja Mu¥ammad Ya¥yå, and he explained: “When
we met with Mawlånå, I negated myself and affirmed him. Whatever
excellence he saw in me, he actually saw in himself.”
After the death of his father, the venerable Khwåja ‹Ubaidu’llåh, the
venerable Khwåja Mu¥ammad Ya¥yå devoted himself entirely to his
connection with the Masters of Wisdom. For many years, he would
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spend his nights beside the tomb of the venerable Khwåja ‹Ubaidu’llåh,
kneeling in vigil until the time of dawn, and never leaving his place for
any reason other than the night-time ritual prayer [tahajjud].

After the death of the venerable Khwåja, one of the people of
Khuråsån, a man attached to the path of the Masters of Wisdom, arrived
in Samarqand. He saw Khwåja Mu¥ammad Ya¥yå at the head of the
venerable Khwåja’s tomb, and he felt a sense of peace in his company.
He went to his house one day, and sat on the doorstep, waiting for him
to emerge from the harem. While he was waiting there, he found
himself thinking these thoughts: “The venerable Khwåja ‹Ubaidu’llåh
used to transport the seeker beyond himself, in the twinkling of an eye,
and he would sever his attachment to the sensory realm. I wonder if his
son’s power of dispensation [taƒarruf] is any less. Otherwise, could he
not consider me a pupil worthy of himself?”
At that moment, the venerable Khwåja Mu¥ammad Ya¥yå emerged
from the harem, and came and sat beside the man who was seeking a
remedy for his pain. He said: “Those endowed with the power of
dispensation are of various kinds. Some of them, by Allåh’s leave, can
exercise that power whenever they wish, and on the person they wish
to affect. There are some, however, who can manifest nothing at all,
despite their power of dispensation, unless the commandment comes
from the Unseen. Without being commanded, they cannot influence
anyone. There are some who fall into a special state, and then, when
that state has overwhelmed them, they lose their personal identity, and
become detached from ordinary consciousness. Only in this state do
they acquire the power of dispensation. This being the case, if an
individual is not free to choose, nor granted permission, nor com-
manded to act, nor spiritually overwhelmed, one must not expect
dispensation from him.”
While the venerable Khwåja Mu¥ammad Ya¥yå was uttering these
words, his listener was so affected that he lost his wits and collapsed on
the ground. When he came to his senses, after a while, he noticed that
he had been laid out on a thin mattress, and that the venerable Khwåja
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Mu¥ammad Ya¥yå was by his side, in a state of vigilant awareness. From

that day on, he believed in the power of dispensation with which the
venerable Khwåja Mu¥ammad Ya¥yå was endowed, and he also under-
stood what is meant by the power of dispensation.
The venerable Khwåja Mu¥ammad Ya¥yå was extremely zealous and
sharp-tempered. Due to his extreme affection for his father, he did not
wish to see anyone else develop an inner relationship with Khwåja
‹Ubaidu’llåh. This was because he feared that it might prove to be a
mistake, and a contravention of propriety. He had noticed that certain
seekers had received spiritual slaps from his father. On account of this,
whenever the venerable Khwåja Mu¥ammad Ya¥yå came to the
meeting, the seekers would avoid his company.
Three times, because of his zealous aversion to the attitudes of
the seekers, the venerable Khwåja Mu¥ammad Ya¥yå set out on the
road towards the ªijåz, thereby distancing himself from his father’s
company. Each time, however, he came back from remote distances,
through the influence of the venerable Khwåja ‹Ubaidu’llåh’s power
of dispensation.

One day, after the noon prayer, the venerable Khwåja Mu¥ammad
Ya¥yå withdrew into a corner, where he sat with the venerable
‹Ubaidu’llåh and told his father about the states of his inner being. As
for the seekers, they kept to a spot some distance away, waiting for the
private conversation to end, and they modestly refrained from spoiling
the intimacy between father and son. The private conversation was
prolonged, and the time of the afternoon prayer drew near. The
muezzin was not informed about the conference between the great saint
and his son, so he went out to the minaret and proclaimed the call to
prayer, at the earliest point of the time prescribed. The venerable
Khwåja left to perform his ritual ablution, and the venerable Mu¥ammad
Ya¥yå was unable to complete what he was saying.
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Khwåja Mu¥ammad Ya¥yå assumed that the seekers, because of their

impatience, had urged the muezzin to waste no time in proclaiming the
call to prayer. He left his place in anger, approached the seekers and
said: “I am going away, and leaving the venerable Khwåja to you! You
can keep him company as much as you wish!” He thereupon mounted
his horse and set out on the road to the ªijåz, without consulting the
venerable Khwåja and without informing anyone. He did not even
notify his servants, so, when they heard the news, they promptly
organized a caravan, with all the equipment needed to travel and carry
out the task. They set off after Khwåja Mu¥ammad Ya¥yå, covering the
road at high speed, and caught up with him at a distant place.
The venerable Khwåja ‹Ubaidu’llåh learned of the situation from the
seekers, and he dispatched a rapid courier to Mawlånå Jåmº in Khuråsån,
asking him to send his son back home. The venerable Mawlånå Jåmº
found Khwåja Mu¥ammad Ya¥yå in Heråt, beside the tomb of Mawlånå
Sa‹d ad-Dºn Kåshgharº. Speaking with an extremely courteous and
respectful tongue, he explained that it would be most appropriate for
him to return. With the same politeness and respect, the venerable
Khwåja Ya¥yå replied: “Given the intensely firm resolve with which
this journey was undertaken, it cannot possibly be reversed!”
Khwåja Mu¥ammad Ya¥yå continued on his way, until he reached a
point where he saw that the road was closed, and that it had been made
impassable. He became unwell, and noticed that his fever rose with
every move he made to distance himself from his father, while it abated
whenever he halted and abandoned his journey. He realized that the
venerable Khwåja ‹Ubaidu’llåh had blocked his road, and prevented
him from moving ahead. One night, he saw this in his dream: His
father, the venerable Khwåja ‹Ubaidu’llåh, was urging him: “My son,
turn back at once, and come here to me!” This dream affected him so
strongly that, before the first gleam of daylight, he mounted his horse
and gave his servants the command: “Follow me!” He turned his horse’s
head in the direction of Khuråsån, and cracked his whip. To his rear,
his servants hastily made ready, racing one another in the effort to join
their master.
On his return journey, the venerable Khwåja Mu¥ammad Ya¥yå
passed by Heråt, but he forged ahead without stopping there for any
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length of time. In the twinkling of an eye, this poor creature reached

an understanding with him, and I kept him company. The journey took
place at the beginning of Rabº‹ al-Awwal, in the year A.H. 893/1488 C.E.
Khwåja Mu¥ammad Ya¥yå covered the road so fast that, even though
my horse was very strong, I could only follow him as far as a particular
place. Along the way, I had wanted to ask him: “You originally
intended to travel to the ªijåz, so what caused you to turn back, after
covering such a great distance?” Politeness deterred me, however, so I
said to myself: “Let him do the telling. I must not do the asking!”
Then, when we reached that place beyond which I could no longer
follow him, he said to me: “I travel at very high speed, frequently
changing my horses. You have great trouble keeping up with me! It
would suit you better to travel in comfort, with the camel train of our
friends back there, and then find us later in Samarqand. That is what
you should do!” He then answered the question that had arisen within
me, by giving me a full account of his experiences, including the dream
he had witnessed. “Now you can understand,” he said, “why I am
striving to return at such high speed! The venerable Khwåja has
attached the lasso of his spiritual attraction to my neck. He is tugging
at me! It is impossible for me to stop my suffering, one moment before
I arrive in his presence and fall at his knee.” He then sped away from
my side, as if he had whipped his horse. I waited for the party behind,
joined their caravan, and arrived in Samarqand one month later than
Khwåja Mu¥ammad Ya¥yå.
According to the venerable Khwåja Mu¥ammad Ya¥yå:
Some time after this, the longing for the ªijåz journey again descended
on my heart. This longing grew and grew inside me, until it left me
powerless to resist. I asked one of our close relatives to approach the
venerable Khwåja, and seek his permission for me to travel to the ªijåz.
He entered his presence with respectful humility, and made that request
on my behalf. The venerable ‹Ubaidu’llåh inquired: “What is the
purpose of this journey?” I transmitted the reply: “It is a tradition
concerning Allåh’s Messenger (Allåh bless him and give him peace)
that causes me to feel this irresistible longing,” and I recited the
Prophetic tradition [¥adºth]:
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If someone visits me when I am dead, it will be just as if he had paid me a visit

while I was alive.
“By this saying of his,” I added, “the Master of the Universe was
indicating that it is a duty to visit him during one’s lifetime.” The
venerable Khwåja communicated this response: “Let him wait three
days. He will hear our decision on the third day.”
When the third day came, I saw a dream, in which Allåh’s Messenger
(Allåh bless him and give him peace) appeared beside me and I fell at
his feet. He commanded me to summon my father, and let it be known
that he would converse with him. I ran at once to summon my father,
and he came in haste. Allåh’s Messenger (Allåh bless him and give him
peace) made my father sit at his right side. As for me, I was on my knees
in front of them. I waited with my eyes closed. When I opened my eyes,
I saw that there were two men facing me, both of them in the shape of
Allåh’s Messenger (Allåh bless him and give him peace). My father was
absent, and in his place there was a being exactly like the Prophet of the
Prophets. It was impossible to distinguish one of the two from the other.
Which of them was my father, and which of them was Allåh’s beloved?
I woke up near the time before dawn, and ran at once to find water.
I performed the ritual ablution, and felt a strong desire to be of service
to the venerable Khwåja. I noticed that he had left the night-time ritual
prayer [tahajjud], and was sitting in a state of vigilant awareness.
Approaching quietly and slowly, I knelt down in front of him. He
looked up and said: “Khwåja Mu¥ammad Ya¥yå! Has your wish been
fulfilled, and have you received your answer? You must not cause me
any more distress, for my age is well advanced and senility is taking its
toll!” I promptly bowed down at his feet, and never again did I allow
my heart to entertain my old ideas.
The venerable Khwåja ‹Ubaidu’llåh taught me how to practise råbi£a
[bonding through visualization of the spiritual guide]. While in his
presence one day, together with his close affiliates, I thought to myself:
“I wonder whether råbi£a is practised by imagining the venerable
Khwåja’s face, or rather his eyes?” I looked at him with this question in
mind, and saw that he was pointing with his index finger between his
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eyebrows. I understood that råbi£a is a matter of forming an image of the

spiritual guide from between his eyebrows. After his close affliliates
had dispersed, the venerable Khwåja made an explicit statement to
that effect.
I once experienced a terrible confusion in my inner being. Negative
thoughts came crowding into me, and they corroded every atom of my
brain. I had fallen victim to the assault of khawå£ir [random notions;
worries]. I ran straight into the presence of the venerable Khwåja. He
was sitting in a corner, reviewing accounts in a discussion with his
business agent and trustee. I waited for him to finish his business, but
it went on and on. My suffering became unbearable. I was on the verge
of exploding with impatience, but then something happened to me. As
if a stone had been flung at a tree, on which there were countless birds,
and as if all those birds had flown away in an instant, nothing covered
by the term khawå£ir was left inside me. My heart acquired a perfect
calm. I looked at the venerable Khwåja. From one perspective, he was
continuing to check accounts, but from another angle he was casting
frequent glances at me. In a voice that no one else could hear, he recited
to me a line of Persian poetry, meaning:
There is this, so there is that, and then there is the other.
Then he turned to his servants and said: “This will do for now! We
have some special business to attend to with our son.” As the servants
were leaving, he went on to say: “Just because a little disturbance affects
a man’s heart, that is no excuse for him to stop using his common sense!
You must learn to absorb such feelings, and keep your mind clear!”
The venerable Khwåja would often talk to Mu¥ammad Ya¥yå about
the venerable ªusain, the great martyr of Karbalå›, and he would say:
“Your peculiar talent resides in your affinity and connection with the
spirituality of the venerable Imåm.” He thus made it plain that he saw
a close resemblance and similarity, from the standpoint of destiny,
between the venerable ªusain and Khwåja Mu¥ammad Ya¥yå. After
the venerable Khwåja’s death, the truth of his words became manifest.
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Shåh Bakht Khån seized Samarqand in the year A.H. 906/1500 C.E., and
he was bent on persecuting the venerable Khwåja Mu¥ammad Ya¥yå,
so he confiscated all his wealth, his property and his valuable assets.
Khwåja Mu¥ammad Ya¥yå said at those times: “I expect that the
ultimate outcome, so frequently predicted by the venerable Khwåja,
will happen during this season of ‹Ásh«rå›.”
During those days, the Sul£ån granted him permission to go to
Khuråsån. The venerable Khwåja set out on the road to Khuråsån,
together with his wife, his children and his close relatives. Regardless
of the fact that the Sul£ån viewed the venerable Khwåja with a tolerant
eye, some of the Uzbek chieftains blocked his passage to Khuråsån.
Suspecting that Khwåja Mu¥ammad Ya¥yå would gather his supporters
in Khuråsån, and then stage a revolt, they thought to themselves: “The
good order of the kingdom depends on his being killed!” They made
their thoughts known to the Sul£ån. He did not approve of this idea,
because of his favourable inclination towards Khwåja Mu¥ammad
Ya¥yå, but he could not simply reject the proposal of his commanders.
Under their constant pressure, he was finally compelled to say: “Do
whatever you see fit! Do whatever is required to secure the religion and
the good order of the kingdom!”
At the same time, he tried to find some means of protecting Khwåja
Mu¥ammad Ya¥yå. He sent the Khwåja one of his own horses, a very
strong and speedy animal, and dispatched this message: “Some of the
chieftains have designs on you! They have challenged my objection,
and they are determined to carry out their plan. It is impossible to
prevent them. I am therefore sending you a horse that has no equal in
strength and speed. My trust in it is absolute. It covers a hundred miles
in a single night, and it does not know what tiredness means. As soon
as the horse reaches you, leave your caravan, mount the steed, escape
to safety and arrive in Khuråsån in less than a moment! Do not worry
about leaving your children and your companions behind. I shall
protect them and let no one touch a hair on their heads!”
The Sul£ån’s servant arrived with the horse, and said: “Mount up at
once, and do as the Sul£ån says!” He received this reply from Khwåja
Mu¥ammad Ya¥yå: “I cannot escape and leave my near ones behind,
without a leader and without protection! The venerable Khwåja always
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used to tell me, in private, how certain occurrences would come to pass,
resembling the ultimate outcome of the great saints. I am awaiting
those occurrences! Whatever is best, and wherever it may be, let it
come to pass! Greet the Sul£ån with the salutation of peace, on our
behalf. He has acted with grace, and has shown great nobility and
human kindness. May Allåh reward him with goodness. Now take this
powerful horse back home!”
For all his insistence, the Sul£ån’s servant could not succeed in his
mission, so he went back, taking the powerful horse in tow. The
venerable Khwåja Mu¥ammad Ya¥yå continued slowly on his journey,
together with the members of his family. They finally reached Tashkent,
more than thirty miles distant from Samarqand. On the road, Khwåja
Mu¥ammad Ya¥yå had said: “I am bewildered! Why have the
venerable Khwåja ‹Ubaidu’llåh’s predictions not yet come to pass? I
know that his signs and forecasts are not mistaken, and that they must
inevitably happen. Since nothing has occurred thus far, what can be
the wise reason, I wonder, for this silence and immobility?” In this state
of amazement and anticipation, he entered one of the villages of
Tashkent.
That day was the season of ‹Ásh«rå‹, the eleventh day of the month
of Mu¥arram. Suddenly, a cloud of dust appeared on the horizon. The
Uzbek horsemen came charging towards them, several hundred strong.
They immediately surrounded the caravan, and aimed their swords at
the venerable Khwåja Mu¥ammad Ya¥yå and his two sons, Khwåja
Mu¥ammad Zakariyå and Khwåja ‹Abd al-Båqº. They captured his
other children and relatives, and took them to Samarqand. So many
people attended the funeral prayer for Khwåja Mu¥ammad Ya¥yå and
his two sons, that observers could imagine themselves present at the
Resurrection. Khwåja Mu¥ammad Ya¥yå and his two sons were buried
next to the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº.

Mawlånå Sayyid ªasan
Mawlånå Sayyid ªasan was one of the most distinguished of the
venerable Khwåja ‹Ubaidu’llåh’s close affiliates. At the start of his
connection with him, Mawlånå Sayyid ªasan was just a little boy. His
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father brought him to the venerable Khwåja ‹Ubaidu’llåh, who had a

jar of honey by his side. When the boy spied the honey, he went straight
for it and started guzzling it with gusto.
The venerable Khwåja watched the spectacle with a smile, and he
asked the boy: “What is your name, my lad?” While still busy eating
the honey, the child replied: “My name is Honey!”
The venerable Khwåja was extraordinarily pleased with this answer,
and he said: “This boy has an enormous talent. On acquiring the taste
for honey, the little fellow gave himself to it completely, to the point
where he became absorbed in the love of it, and actually identified
himself with it. Without a doubt, a taste far superior to honey will touch
the spiritual palate of this child, and that taste will consume the lad and
merge him in itself.”
The venerable Khwåja asked his father to leave Mawlånå Sayyid
ªasan with him, introduced him to his own methods of spiritual
training, sent him to school, and provided him with an education in
Qur›ånic learning and religious knowledge. While pursuing all these
studies, Sayyid ªasan also received his spiritual enlightenment from
Khwåja ‹Ubaidu’llåh, and he attained the degree of perfection in a very
short time.
Khwåja Sayyid ªasan was endowed with great strength in spiritual
training and dispensation. Nevertheless, because of his profound
respect for Khwåja ‹Ubaidu’llåh, he was reluctant to behave in a
manner that would put him in the position of a spiritual guide. He fell
ill one day, and took to his bed. The venerable Khwåja ‹Ubaidu’llåh
asked Mawlånå Qåsim whether or not he had paid a visit to Sayyid
ªasan. When the answer he received was in the negative, he dared to
speak like this to such an eminent figure as Mawlånå Qåsim: “What do
you think of him? He is far above your understanding! As for you,
Mawlånå Qåsim, you deserve to spend fifty years in Sayyid ªasan’s
service!”
One day, the venerable Khwåja said this about Mawlånå Sayyid
ªasan: “In spiritual perfection, our Mawlånå Sayyid ªasan is by no
means inferior to Shaikh Rukn ad-Dºn ‹Alå› ad-Dawla. The difference
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between them is simply this: Rukn ad-Dºn became a Shaikh, whereas

Mawlånå Sayyid ªasan did not.”
The venerable Mawlånå Rukn ad-Dºn ªåfº used to say: “Shaikh
Bahå› ad-Dºn ‹Umar’s starting point was the farthest point reached by
Shaikh Rukn ad-Dºn ‹Alå› ad-Dawla.” When I mentioned this saying
in the presence of Shaikh Faælu’llåh, he grew angry. “That is ridicu-
lous,” he said, but he gave no reason. Nevertheless, there is a report
that proves the truth of the saying. As a matter of fact, the same
statement was made by the venerable Khwåja Bahå’ ad-Dºn Naqshband:
“Bahå’ ad-Dºn’s starting point is the farthest point reached by Båyazºd
al-Bis£åmº!”
It is clear that this saying of Shåh Naqshband cannot be without
reason. Faith in the predecessors has given some people the feeling that
this statement is far from the truth. On the strength of traditional
report, however, and according to the wisdom learned from those who
came later, its meaning is correct. It is not true that all of the
predecessors are superior to all those who came later, and to the recent
arrivals.
Now and then, I used to spend time with Mawlånå Sayyid ªasan. He
used to give me his full attention. One day, the venerable Khwåja
‹Ubaidu’llåh came out of town and alighted in the district of Kafshºr.
The Sul£ån of Samarqand, and the notables of Samarqand, began to
visit the venerable Khwåja. Throughout the first three days, the
spiritual seekers had no access to the blessed grace of the venerable
Khwåja’s meetings. “If only the venerable Khwåja did not have to
mingle with the rulers and commanders! If only there were moments
to spare for his pupils to receive training and blessing!” Thoughts like
these were circulating amongst us.
With this kind of thinking and this pretentious attitude, I went to see
Sayyid ªasan. He had set in front of him the work of Imåm Ghazålº,
entitled I¥yå’ ‹Ul«m ad-Dºn [Revival of the Religious Sciences], and he
was taking out certain pages. When he noticed me, he left his work and
remained silent for a while. Then he said: “A seeker of knowledge has
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found fault with the venerable Khwåja. He has started to wonder why
the venerable Khwåja has not withdrawn to the corner of a mountain
and preoccupied himself exclusively with the seekers, and why he has
preferred to mingle with the rulers and commanders….”
The venerable Mawlånå Sayyid then proceeded to express the answer
given by the venerable Khwåja: “I have a difficult problem, for which
I would like you to offer a solution: If someone is capable of influencing
the rulers, the commanders, the governors and the tyrants, and thereby
ensuring the safety and salvation of the Muslims, is it permissible for
him to withdraw and sit on a mountain peak, and then concentrate
entirely on the training of his pupils? Which of these two alternatives,
I wonder, is more important and more meritorious?” Deeply impressed
by this exposition, I responded by saying: “Under these circumstances,
mingling with the tyrants is a binding duty!” The venerable Khwåja said:
“You may decide on the verdict, but you still entertain contradictory
thoughts!”

Mawlånå Siråj ad-Dºn Qåsim
Another of the venerable Khwåja ‹Ubaidu’llåh ¡ashkandº’s foremost
associates was Mawlånå Siråj ad-Dºn. He was nicknamed “the Khwåja’s
shadow,” for he was never seen to be detached from his coat tails. The
venerable Khwåja employed Mawlånå Siråj ad-Dºn in his orchard. He
would go out in the morning to prune the fruit trees, then, when he
returned home in the evening, the foodstuffs that his mother had placed
in his girdle would be unrolled, without being touched in the meantime.
He was so immersed in his spiritual state, all day long, that he did not
feel the need to eat.
One day, the venerable Khwåja was in the village, inside a tent,
surrounded by his close associates. The venerable Khwåja’s bliss and
delight were exuberant, and his blessed face was aglow. Splendid pearls
of wisdom were rolling from his lips. On such occasions, Mawlånå Siråj
ad-Dºn always transcended himself, lost his sensory awareness, and only
came back to himself through the spiritual influence of the venerable
Khwåja. That day was no exception. The venerable Khwåja became
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annoyed, and he said to Mawlånå Siråj ad-Dºn: “Mawlånå Qåsim, do

you not realize that, when someone enters a circle, he is obliged to
observe its proprieties, to respect its rules, and not to transgress its
bounds?”
The venerable Mawlånå Jåmº regarded no close associate of the
venerable Khwåja as comparable to the venerable Mawlånå Siråj ad-Dºn,
and he considered him superior to them all. He often said: “In relation
to the Masters of Wisdom, Mawlånå is like bread that has been sliced
in oil. All his pores have soaked up the oil.”
At the time when this poor creature first entered the venerable
Khwåja’s lofty presence, I was twenty years of age. Before experiencing
this honour, I consulted Mawlånå Jåmº and received this response:
“You are young, and the venerable Khwåja is very exalted. Because of
his lofty eminence, he is seldom seen to be concerned with the seekers.
Beware of coming away disappointed! If you have definitely decided to
enter his presence, you should first of all meet with the venerable
Mawlånå Qåsim, spend a lot of time with him, and prepare yourself
well!” I asked him for a letter of recommendation to the venerable
Mawlånå Qåsim, and he wrote one for me.
When I presented the letter to Mawlånå Qåsim, he rose to his feet,
kissed the letter and placed it on his head. He paid me unlimited
attention, both outwardly and inwardly. On my second visit, he paid
me even more attention, and spoke about the early stage of his own
spiritual experiences: “In the initial phase of my love for the venerable
Khwåja, my ardour was so intense that I used to leave Firkat and come
to the venerable Khwåja. So much ice would cling to my feet, while
crossing the river, that small pieces of stone would even stick to my
soles, and stay there.”
While explaining the proprieties and preconditions of a loving
relationship with the venerable Khwåja, and of affiliation to him, he
told this poor creature: “I have no knowledge and skill to give you.
Since you have brought me a letter of recommendation from Mawlånå
N«r ad-Dºn ‹Abd ar-Ra¥mån Jåmº, though without proving yourself to
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be a servant of love with your whole being, let me provide you with some
particulars concerning the venerable Khwåja, about which I have never
spoken to anyone until this moment:
“The venerable Khwåja reads the heart and the face of every creature,
and he knows all the facts of a person’s character. For many years, he
has known whatever I experienced, both outwardly and inwardly, and
he has predicted those experiences before they occurred. This gives me
such satisfaction that I would not have it otherwise. This being so, it
is incumbent upon you to enter his presence, give yourself to him from
the heart, and await the result. As you see, the venerable Khwåja is
involved in relations with the rulers and commanders. His outer and
inner preoccupations are numerous indeed. Given the demands on his
time, and the importance of his situation, it is not convenient for him
to instruct the seekers in what is right and wrong, and to work on the
basis of regular patterns and procedures. Under these circumstances,
everything is left to the seeker’s talent and eagerness, and his effort to
enter the heart of the venerable Khwåja by way of råbi£a [bonding
through the practice of visualization].19 Though the seekers come in
waves from every direction, too many of them fail to reach the goal,
due to their neglect of this subtle point, and they go away deprived
and disappointed.”

The venerable Khwåja ‹Ubaidu’llåh ¡ashkandº was confined to his
sickbed, while Mawlånå Qåsim was in his service. Mawlånå Qåsim sent
someone to Heråt to fetch a medical doctor, telling the servant: “Bring
the physician very quickly! I cannot bear to see the venerable Khwåja
so ill!” When the physician arrived, he was surprised to learn that
Mawlånå Qåsim had died, although the invalid had been the venerable
Khwåja, while his attendant, Mawlånå Qåsim, had been in good health.
The explanation then became known:
While waiting for the physician, Mawlånå Qåsim approached the top
of the venerable Khwåja’s bed, and said to him: “I cannot bear to see
you in such discomfort. I shall take the illness upon myself, and I shall
sacrifice myself to save you.” The venerable Khwåja said: “No! You are
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a poor man, and you are responsible for people you are obliged to look
after. You must do nothing of the kind!” He replied: “I have not come
to consult you in this matter. I have made my decision, and Allåh has
accepted it.”
Without listening to any protest, Mawlånå Qåsim went away. He
died shortly thereafter, having taken the venerable Khwåja’s illness
upon himself. The venerable Khwåja recovered his health and got up
from his bed. The physician who had come was no longer needed.
While Mawlånå Qåsim was at the point of death, the venerable Khwåja
stood at his bedside. Mawlånå Qåsim lay motionless, with his eyes glued
to a spot on the ceiling. He suddenly turned his gaze toward the
venerable Khwåja, and breathed his last breath in that position.
The venerable Khwåja said: “The Garden of Paradise, with all of its
riches, was displayed to Mawlånå Qåsim in that spot on which he had
fixed his eyes. He preferred to turn his face away from it all, to look at
us instead, and thus he died.”

To take even physical diseases upon oneself, by spiritual means, in
order to assume the burden and relieve the invalid thereof, is one of the
charismatic talents and skills peculiar to Allåh’s exalted people.
At the venerable Khwåja’s command, they buried the venerable
Mawlånå Siråj ad-Dºn Qåsim beside the most outstanding men of
religion and knowledge. The venerable Khwåja ‹Ubaidu’llåh said:
“Some people may wonder how it can be, that someone from the lower
class is being buried alongside the tombs of the religious leaders. Let
them know that Mawlånå Qåsim is superior to forty of their number!”
He then went on to say: “In this world, no one understood Mawlånå
Qåsim. His perfection and his true worth will become apparent in
the Hereafter!”
Mawlånå Qåsim died at the end of the time prescribed for the
afternoon prayer, on the 6th of Dhu’l-ªijja A.H. 891/1486 C.E. On that
same day, to those who came to visit him after the evening prayer, the
venerable Khwåja said: “Mawlånå Qåsim was endowed with superior
qualities and deeds. He had no equal in reaching the degree of
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annihilation, and in cleansing his inner being of foreign elements.

Who is left to us after this?”
A moment later, he added: “Let me begin the remembrance [dhikr].
That is more important than all these words.”

Mºr ‹Abd al-Awwal
Another of the venerable Khwåja’s prominent affiliates, Mºr ‹Abd
al-Awwal, was also his son-in-law. At the outset, he came from
Nºshåp«r to enter the service of the venerable Khwåja, and he waited
obediently for seven years. During those seven years, he experienced
nothing but harshness and severity from the venerable Khwåja, yet he
remained undaunted, never lost interest, and kept his patience. At the
end of the seven years, he was accepted into the family, being consid-
ered worthy of the status of son-in-law. He had three sons and two
daughters by the venerable Khwåja’s noble daughter. His first son was
Amºr Kulån, the second was Amºr Mayåna, and the third was Amºr Khurd.
According to Mºr ‹Abd al-Awwal:
For seven years, the treatment I received from the venerable Khwåja
was an extremely hard test. He used to go out early to the villages and
fields, and I would follow along behind him, on foot. Then he would
spur his horse and ride home, while I could not get back to my room
until late at night. He treated me very harshly indeed, saying things
like: “O child of a noble father, a man addicted to aspiration and zealous
endeavour! Do you come to us to eat food?” Then he would mount his
horse and ride off again, and I would follow behind him again, shedding
many a tear. This went on for all of seven years! From time to time, if
discouragement threatened to overtake me, he would treat me differently,
making my bond and my affection stronger than ever before.
One night, when I was lying down in my room, I said to myself: “O
‹Abd al-Awwal, the rôle of sainthood is not allotted to every individual.
Withdraw yourself from him, and have done with bearing so much
tribulation! Endurance and suffering can only go so far. There is no way
ahead. It is time to let everything go, and simply give up!” Then, just
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as I was dozing off, I heard the sound of a footstep, but I took no notice
and fell asleep. In my sleep, I heard the voice of the venerable Khwåja,
saying: “Khwåja ‹Abd al-Awwal, sleep in peace and comfort! Your task
has reached completion!” I sprang out of bed, and I saw the venerable
Khwåja opening the door and going out. I spent the rest of the night
in the same old agonies.
Due to my preoccupation with loyal adherence, and my endless
striving, I became extremely depressed. Because of my inability to meet
the requirements of the Spiritual Path, I became confused and dis-
turbed. The venerable Khwåja then presented me with a verse of poetry:
A drunkard has found his way into your house.
This drunkard will surely wreck whatever he sees!

On the one hand, my heart was attached to the venerable Khwåja
with loyal adherence, and my inner being was making progress. On the
other hand, the way he saw fit to treat me was in stark contrast with this.
I became so disturbed that I was almost going crazy, and I thought of
making this complaint against the venerable Khwåja on the Day of
Resurrection: “I devoted my whole affair and my full capacity to you,
and I put my reins of control in your hands. For a while, you exerted
yourself and paid attention, but then you persisted in running me
around! If I am someone who can be brought to a point of focus, why
did you not bring me to it? If I am not such a person, why did you not
keep me at a distance from your side? Shall I lodge this complaint
against you, on the day when the saintly friends of the Messengers and
Prophets are in attendance?”
I rejected this idea at once, because it made this poor creature terribly
upset, and I ran to the venerable Khwåja. Feeble from exhaustion, I
slipped into a corner and watched for an opportunity to present my case.
There was someone by his side, but he found some pretext to dismiss
him, then turned to me and said: “Will you be a plaintiff against me,
on the day when the saintly friends of the Messengers and Prophets will
be in attendance, or will I be a plaintiff against you?”
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He then adopted an attentive attitude, and he went on to say: “It is

incumbent on the seeker to be patient till the end. As the pupil will
learn, his every thought and his every movement are followed by the
Shaikh, and guidance and direction are the business of the Shaikh. As
for the duty of the Shaikh, he must be quite sure that he is not mistaken
in administering this guidance and direction. Otherwise, the Shaikh is
not obliged to tell the pupil everything he knows. Without the Shaikh
speaking with his tongue, the pupil must understand his meaning from
the manner he adopts. Unless he observes his pupil’s every state, while
he is in the east and his pupil is in the west, he cannot be a Shaikh.”
In Nºshåp«r, my father spent so many years in the same room with the
venerable Mºr ‹Abd al-Awwal, and they became good friends. When
this poor creature came to Samarqand, the venerable Mºr ‹Abd al-
Awwal took an interest in me, due to his respect for the closeness
between him and my father. He enlightened me concerning the
proprieties of fellowship with the venerable Khwåja, and the manners
acceptable at his meetings. He also told me the following story:
“When I came from Nºshåp«r to Samarqand, and saw the venerable
Khwåja for the first time, I was captivated by him. In order to attract
his heart, I applied myself to the practice of bonding [råbi£a].20 For seven
years, the venerable Khwåja showed me a stern face and subjected me
to unbearable ordeals. I experienced every kind of rebuke, reprimand
and contempt. So much did he scorch and burn me, that he reduced me
to dust. Now I am looking at myself. I have turned into a dry nut, a
rotten object, and I am no use for anything at all.
“What is necessary for you, therefore, is that you must beware of
taking pride in the venerable Khwåja’s care and attention. You must
be afraid, knowing that beneath his every mark of attention there is an
agony, and within his every favour there is a snare! You must also
welcome harsh treatment, for, in its ultimate outcome, a blessing and
a benefit are concealed.” This saying of Mºr ‹Abd al-Awwal resembles
these words of the venerable Khwåja:
“Allåh (Exalted is He) appears to treat His saints harshly in this
world, but there is grace concealed within that harshness. Through that
hidden grace, He uses His apparent harshness to free His saint from the
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ordinary human condition, leaving his inner being clean and pure.
In the case of Allåh’s enemies, on the other hand, His grace is apparent
and His harshness is concealed. He uses His apparent grace to bind their
inner beings more tightly to the coarse physical world, while His secret
harshness leaves them deprived of seeing the world of higher reality,
and of tasting its spiritual delights.”

The venerable Mºr ‹Abd al-Awwal’s death occurred in A.H. 906/1500
C.E., forty days before the martyrdom of Khwåja Mu¥ammad Ya¥yå and
his sons.

Mawlånå Ja‹far
Mawlånå Ja‹far was one of the venerable Khwåja’s dearest friends. He
was endowed with knowledge, insight and good deeds, and he used to
transcend himself in the state of total immersion [istighråq]. Due to his
total immersion, he found it very hard to make the movements of the
ritual prayer. The rapture of ecstasy could be read in his eyes. The
venerable Khwåja urged him to engage in business, and to conceal his
inner being, but without success. The intensity of Mawlånå Ja‹far’s
ecstasy made it impossible for him to seem preoccupied with any
external business.
My contacts with Mawlånå Ja‹far were rather frequent. On most of
those occasions, he would keep silent and remain in the state of self-
transcendence. One day, he said: “At the beginning of my spiritual
state, my heart became bored with the pursuit of knowledge, and slid on
to the path of Allåh’s people. In my dream, I saw that I had entered the
venerable Khwåja’s service, and that I asked him: ‘How does the
servant attain to his Lord?’ He replied: ‘He attains to his Lord through
becoming extinct to himself!’ Early in the morning, I attached myself
to his coat tail. Until that time, I had seen his blessed features from a
distance, but I had not approached his fellowship. He repeated the
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words he had spoken in my dream, and recited a verse from the Mesnevi
[Mathnawº]:
While you did not exist, He was the One in existence.
When you cease to exist, He is the One who still exists.
—and I was in love with him from then on.

When Mawlånå Ja‹far was in his death sickness, the venerable
Khwåja happened to be out of town. As soon as he learned of his
condition, he headed back, but he could not get there in time. While
he was still on the road, Mawlånå Ja‹far surrendered his spirit. The
venerable Khwåja attended personally to the funeral arrangements,
prepared his grave, and performed the ritual prayer. Despite the very
hot weather, he did not leave the burial site until every task had been
completed. The sun was shining down on us so fiercely that I took off
my robe, draped it over the venerable Khwåja’s head, with the help of
a servant, and tried to keep him in the shade. When they lowered
Mawlånå Ja‹far into the grave, the venerable Khwåja lent a hand.
On the third day after Mawlånå’s death, for the sake of his spirit, the
venerable Khwåja held a feast for the Muslims, on huge tables, slaugh-
tering eighty sheep for this purpose. The year was A.H. 893/1488 C.E.

Mawlånå Burhån ad-Dºn Khuttalånº
Mawlånå Burhån ad-Dºn Khuttalånº was one of the venerable Khwåja’s
chief companions. In the exoteric sciences, his level of achievement
was unrivalled. Where esoteric knowledge was concerned, he held the
distinction of spending no less than forty years in the venerable
Khwåja’s fellowship. He tells the following story:
It was the season of winter. On his return from Samarqand, Sul£ån
A¥mad Mºrzå wished to include the venerable Khwåja in his retinue,
and he promptly accepted this obligation, taking me along with him.
The winter was terribly severe, and the weather was bitterly cold.
Despite the fact that Mºrzå took great pains to look after him, the
venerable Khwåja was badly affected by the weather, and he suffered
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serious hardship. I felt angry with Mºrzå, and I said to myself: “What
is the sense in dragging the venerable Khwåja out on an expedition in
this weather, and exposing him to this wretched snow and ice?” Since
the venerable Khwåja had promptly agreed to join Mºrzå in his
expedition, I supposed that there must be some wisdom in this under-
taking, but I simply could not overcome my rancour toward Mºrzå.
Experiencing a thousand troubles and hardships along the way, we
finally arrived at Shåhrukhiyya. There we heard the news that a gang
of Mongol and Uzbek idolaters were plundering the area, and seizing
and capturing anyone who came on the scene. The townspeople
surrounded the venerable Khwåja, pleading: “Since A¥mad Mºrzå has
not brought enough soldiers with him, everything depends on your
supplication, your power of dispensation and your providential care!”
A¥mad Mºrzå was at a loss, with no idea what he should do, so he
approached the venerable Khwåja and joined the people in their plea
for help.
The venerable Khwåja drew a few individuals to his side, and set off
in the direction of those infidels. He announced himself to them, and
stood facing the leaders of the plundering gang. The infidels were
charmed by the words he uttered. They sat in the company of the
venerable Khwåja, and, in a very short time, they removed the symbols
of paganism from their necks and threw them away. They accepted
Islåm. They presented the venerable Khwåja with everything they had
plundered, including the women and the men they had taken captive,
the weapons, the money, the animals and anything else they had seized.
The venerable Khwåja appointed two instructors, from among his close
affiliates, to teach Islåm to that group. Then, having demonstrated the
greatest of his powers of dispensation, he returned to Shåhrukhiyya, and
from there to Samarqand. As for me, it was then that I understood the
wisdom of enduring the trial involved in such a journey.
I was at the head of Mawlånå Burhån ad-Dºn in his final moments.
Two servants were also present. When the venerable Khwåja arrived,
he recited a line of poetry meaning: “O Allåh, let me not be separated
from You for one instant.” He then gave a subtle explanation of the
secret of the affirmation of Oneness [Taw¥ºd]: “You must repeat this
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affirmation over and over again, so that it may be the medicine and
the nourishment of your faith, and so that, with each repetition, your
devotion to Allåh may be strengthened!” He stressed the importance
of keeping the affirmation of Oneness from growing stale, and of
renewing it at every moment.
Mawlånå Burhån ad-Dºn died three days after this visit, eight days
before the death of Mawlånå Ja‹far. The venerable Khwåja took great
pains over the preparations for Mawlånå Burhån ad-Dºn’s funeral,
including the ritual prayer and the burial. To a medical doctor from
Khuråsån, who had administered the wrong treatment to Mawlånå
Burhån ad-Dºn, he delivered this stern rebuke: “You have killed two of
my men, a third like whom is not to be found on the face of this earth.
Even if the seven levels of the earth and the seven layers of heaven were
filled with pure gold, their value would not be matched!” The same
physician had inflicted his quackery on Mawlånå Ja‹far.

Mawlånå Lu£fu’llåh Khuttalånº
Mawlånå Lu£fu’llåh Khuttalånº was the nephew of Mawlånå Burhån
ad-Dºn, and a favourite of the venerable Khwåja. He was always in the
state of merriment and cheerfulness, and addicted to witticism. He used
to amuse the venerable Khwåja with his humorous remarks.
Mawlånå Lu£fu’llåh relates:
At a very young age, I saw Allåh’s Messenger (blessing and peace be
upon him) in my dream. He was so beautiful that he remained
embroidered on my heart. One day, after my affiliation to the venerable
Khwåja, I saw in the venerable Khwåja the very same beauty I had
witnessed in that dream.
Mawlånå Lu£fu’llåh relates:
We were together with the venerable Khwåja. His companions had
formed a circle around him. He was reading a passage from the
commentary of the venerable Shaikh Kamål ad-Dºn ‹Abd ar-Razzåq,
entitled Manåzil as-Så›irºn [The Stage Posts of the Travellers]. The
venerable Khwåja raised a question about this commentary, and asked
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his companions to give their opinions. I said a few things, based on my

understanding. He said: “One must be able to taste the words of this
special class. You must not set the explanations of the mullahs to one
side!” I stayed silent, though I entertained the feeling that my thoughts
were correct, and I reminded myself that I could not understand the
reason for my lack of approval.
Just then, the sign of anger appeared on the venerable Khwåja. He
started speaking very harshly. I felt weighed down, as if a frightful load
had descended on my back. I was gradually being crushed. It seemed
as if a mountain had come down on my back. Suddenly, my eye alighted
on the venerable Khwåja’s face. To my alarm, this face was growing
steadily bigger, along with the venerable Khwåja’s entire being. His lips
were moving, and he was saying things, but I could understand nothing
of what was being said. His face grew so huge that it filled the whole
house. I could see no empty space beyond his blessed face. As I beheld
this awesome sight, so very clear and plain, I came close to melting from
my fear. I was in a state of paralysis. Then, suddenly, I saw that his face
was growing smaller. It grew smaller and smaller, until it returned to its
former condition, and that heaviness departed from me. I looked at
those around me. It was obvious that no one else had any idea of what
had occurred.

According to Mawlånå Lu£fu’llåh, this experience was repeated

one hot summer day, when he saw the venerable Khwåja wearing a
single shirt, and noticed that his whole body was weak and thin. “With
a fragile body like this,” he asked himself, “how can his power of
dispensation be so effective?” As Mawlånå Lu£fu’llåh relates, the
venerable Khwåja thereupon grew larger and larger, until he could not
fit inside the room, and then he returned again to his former condition.
On one occasion, the venerable Khwåja rode up alongside Mawlånå
Lu£fu’llåh, whose sluggish horse could not keep pace with his own. As
soon as he touched the animal, it acquired an unprecedented vitality,
and this vitality persisted for the rest of the horse’s life.
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Mawlånå Shaikh Idåmu’llåh

Mawlånå Shaikh Idåmu’llåh served as the steward of the venerable
Khwåja, to whom he was inwardly devoted. After spending the whole
day busily engaged in practical tasks for the venerable Khwåja, he would
face the Qibla [direction of prayer] through the night until dawn,
striving to advance his spiritual affiliation. He practised the spiritual
exercise assigned to him, which was remembrance] by means of the
affirmation of Oneness [Taw¥ºd], while holding his breath. While
holding a single breath, he was able to repeat the remembrance fifty times.
One day, my friends and I were talking among ourselves, and we were
citing examples of the venerable Khwåja’s powers of dispensation and
charismatic talents. Mawlånå Shaikh Idåmu’llåh said: “You are
discussing the venerable Khwåja’s powers of dispensation in the external
domain! You are not mentioning his powers of dispensation in the
inner realm! Let me give you an example of the latter: In the initial
stage of my spiritual development, I worked in compliance with the
venerable Khwåja’s instructions, for the sake of inner progress, and I did
obtain some benefits. After a while, however, when the venerable
Khwåja assigned me various duties connected with agriculture, I became
absorbed in worldly affairs, and began to feel a sense of discouragement
in my inner being. As a result, I experienced considerable pain and
distress. It occurred to me to consult the venerable Khwåja, and ask him
for a remedy for my anguish.
“He said: ‘On the path of the Masters of Wisdom, the basic principle
is what they call [in Persian] khalvat dar anjuman, meaning solitude in
the midst of the crowd. This principle is derived from the Qur’ånic
verse commanding the believers never to forsake the remembrance of
Allåh, in work, in commerce, and in everything. The noble relation-
ship of these saints is the degree of belovedness, and the jealousy of love
requires the loved ones to be concealed. The jealously ardent lover does
not consider it proper for his loved one to be in the open. It does not
suit the taste and understanding of this class to display this noble
relationship unveiled. The relationship must therefore be camouflaged
with some external activity.’
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“I fully understood these words of the venerable Khwåja, but I could

not keep myself from burning inwardly, for I told myself that I would
never be able to put them into practice. He told me that, if I made an
effort and coerced myself, I would be able to succeed, and he was so
carefully attentive to me that light filled my inner being. I suddenly felt
happy with my situation and the way I had been ordered to conduct
myself. After that, being outwardly with creatures [khalq], but inwardly
with the Lord of Truth [ªaqq], I never once allowed my relationship to
weaken, and I continued to make steady progress, step by step.”

Mawlånå Sul£ån A¥mad
Mawlånå Sul£ån A¥mad was one of those who come to the front of
the circle. He was well versed in both exoteric and esoteric knowledge.
After spending some time in the venerable Khwåja’s service, he went
with his permission to the ªijåz, where he duly performed the Pilgrimage,
then returned and continued in his service.
One day on the road, he tried hard to make himself appear in the
presence of the venerable Khwåja, by means of an inner gift of grace, but
he could not succeed. As a last resort, he concentrated on remembrance
through the affirmation of Oneness [Taw¥ºd], and by this effort he was
able to obtain a slight result.
As soon as he saw him, the venerable Khwåja described the form of
remembrance he had practised. As he also made him realize, different
conditions of awareness apply to each of the means of connection, such
as remembrance, the affirmation of Oneness, bonding and vigilance.
Besides, when it comes to the question of how these practices can be
carried out fully and completely, there are subtleties that only the
exalted saints will ever be able to fathom.

Mawlånå Ab« Sa‹ºd Awbahº
Mawlånå Ab« Sa‹ºd Awbahº was a worthy member of the circle. He
spent thirty years in the venerable Khwåja’s home, dedicated to his
service. He tells the following story:
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In Samarqand, I studied at the college of Mºrzå Ulugh Bey, and I

devoted all my energy to my studies. As time went by, however, I felt
a growing sense of constriction, and the life of the dervish appealed to
my heart. When I was leaving the college, moved by this passionate
interest, I encountered a friend. He had just returned from a visit to
Shaikh Ilyås ‹Ishqº, on K«h-i N«r [the Mountain of Light]. He praised
the Shaikh so highly, time and time again, that my heart became full
of curiosity about him. “All right, I must go and see him,” said I. I set
out on the road. As it happened, my road passed in front of the
venerable Khwåja’s school. Just when I reached his gate, the venerable
Khwåja rode up on his horse. He dismounted from his horse and entered
his school. I changed my mind about going to see Shaikh Ilyås ‹Ishqº,
and decided to hear what the venerable Khwåja had to say. I went
inside and sat in a corner. For a while he said nothing, then he raised
his blessed head and looked at me, as he recited this couplet:
Why should you go to the mountain? Stay with me.
The mountain is no place of refuge any more.
My heart was enraptured by this charismatic marvel. I said to myself:

“If the venerable Khwåja recited this couplet for my sake, let him repeat
it; let him recite it one more time!” He thereupon turned towards me
and addressed me by my name. He mentioned that the verse was by
Shaikh Kamål Kh«jandº, and quoted it exactly as before. My inner
feeling was topsy-turvy. Even though he did not know me, he was
pronouncing my name, and, aware of my private thought, he was
repeating the couplet. My mind and all my outer senses flew into a state
of bewilderment and confusion. As if attached to his coat tail, I left the
school, went to the college where I had been studying, and distributed
all my books and things among my friends. Then I ran to enter the
service of the venerable Khwåja.
According to Mawlånå Ab« Sa‹ºd:
During my first year in his service, I could not gain any special
attention from him at all, yet my devotion to him progressed with every
moment. Throughout this period, I spent my time amongst the odds
and ends. After a year, I began to receive his attention in the external
sphere. When it came to my inner being, the first manifestation was a
terrifying state of seizure, which reduced me to the level of exhaustion.
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The goal would be attained, I had heard, if the S«ra entitled Yå-Sºn
was recited, and a supplication offered, after the night-time prayers
[tahajjud]. I made it my custom to offer a supplication after the night-
time prayers, and, one night, I appealed to Allåh in these words:
“O Allåh, if I have any attribute displeasing to the venerable Khwåja,
remove it from me! If this attribute must remain in me, snatch my spirit
away, so that it cannot cause him grief, or take me far from him; send
me to the foreign lands!” Until the break of day, I wept so much that
I almost pined away and died from utter exhaustion.
When morning came, I entered his presence. He smiled when he saw
me, and said: “We thought you were up to something! Does this mean
that you wish to die or go far away, as soon as something strikes you as
unpleasant? Very well, let it be as you wish. Let us withdraw our hand.”
I understood that my condition was experienced for the purpose of
training my inner being. I found consolation. My feelings were
relieved, and I attained to peace and comfort in the shade of his
attentive care.
One of his sayings:
Such is the goal of this path, that the spiritual traveller is bound to feel
pain, even while enjoying the stage he has reached, because of his
inability to reach the goal.
What is required of the spiritual seeker is not only to enjoy the
benefits he has acquired, but to distance himself from that enjoyment
and endure the pain of missing the delights he has failed to obtain. That
is because the goal is infinite, and, in relation to the benefits still out of
reach, those that have been attained are like a mere drop in the ocean.
If someone imagines that he has reached his destination, he will be
confined eternally to that limited experience, forever deprived of
boundless blessings.

His commentary on the S«ra of Sincere Devotion [al-Ikhlåƒ]:
The universe came into being out of non-being, through Allåh’s
creative power, without any intermediary. The process of begetting
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cannot be ascribed to His creativity, and the act of creation cannot be

likened to begetting. The Qur›ånic verse [åya]:
He did not beget
lam yalid. (112:3)
—must therefore be understood as the negation of this false idea. As

for the equally absurd notion that Allåh was begotten, since it would be
at odds with the sempiternal nature of His creativity, its negation is
contained in the verse:
Nor was He begotten.
wa lam y«lad. (112:3)
However, since the human being is the focal point for the manifes-
tation of all the Divine Names, according to the Prophetic tradition:
Allåh created Adam in the form of the All-Merciful [ar-Ra¥mån].
—because he constitutes a mirror to the attributes and actions of

Allåh, a misleading comparison arose between him and the absolute
and sanctified Essence, clearly propounded in the Qur›ånic verse:
Say: “He is Allåh, One!
qul Huwa ’llåhu A¥ad:
Allåh, the Eternally Self-Sustaining!”
Allåhu ’ƒ-»amad. (112:1,2)
The verse:
And there is none comparable unto Him.
wa lam yakun la-hu kufuwan a¥ad. (112:4)
—was therefore revealed, in order to negate this comparison.

The S«ra may be interpreted as follows:
Say: “Allåh is most certainly One
(One whose being two is inconceivable).
He is in need of nothing, and everything is in need of Him.
He did not beget, nor was He begotten.
And the total of all the worlds is not equal to Him.”
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One day, I went to hear the sermon delivered by the venerable
Khwåja Shams ad-Dºn Mu¥ammad Kawsawº. In the course of that
sermon, I witnessed a supernatural wonder and an awesome Qur›ånic
commentary, both of them extremely unusual and strange.
This was the supernatural wonder: While the venerable Khwåja was
enlivening the most subtle niceties on the subject of Divine knowledge,
his listeners were overcome by drowsiness, and everyone fell sound
asleep in his own corner. The venerable Khwåja was charged with
energy, and he exclaimed: “You are sleeping! If I addressed these words
to the roof of the mosque, they would cause it to shatter!” He pointed
his hand at the roof of the mosque, and the roof started trembling and
shaking, as if an earthquake had struck. Chunks of plaster, stones and
dust rained down into the mosque, emitting weird noises. The audience
scattered in panic. Some of them took refuge under the pulpit, and I
joined them there. The venerable Khwåja was also under the pulpit, in
a state of silence. Then he begin to speak again, and those who had
fled returned.
As for the Qur›ånic commentary, he quoted the verse [åya]:
And be kind, just as Allåh has been kind to you.
wa a¥sin ka-må a¥sana ’llåhu. (28:77)
—and he interpreted these words of Allåh as follows: “This is the

meaning of Allåh’s kindness to His servants: In pre-eternity, Allåh was
manifest and the servant was concealed. Then he was kind to His
servant, by making him visible and concealing Himself. In this
Qur›ånic verse, He is telling His servant: ‘Now it is your turn to be kind.
You must deny your own fleeting existence, and manifest Me! Conceal
yourself and make Me visible!’”

Mawlånå Mu¥ammad Qåæº
In spiritual knowledge and perfection, Mawlånå Mu¥ammad Qåæº
was one of the venerable Khwåja’s most advanced disciples. He
compiled a book about the venerable Khwåja, entitled Silsilat al-‹Árifºn
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wa Tadhkirat aƒ-»iddºqºn [Pedigree of the Sages and Biography of the

Champions of Truth]. As he states in his work: “I entered the service
of the venerable Khwåja in the year A.H. 885/1480 C.E., and remained
in that service for twelve years. However much I might praise him, it
would always be too little.”
The venerable Mawlånå Mu¥ammad Qåæº was endowed with the
finest aptitude for understanding the subtle concepts of the masters of
»«fism. His presence in a group meeting would always inspire the
venerable Khwåja to speak of the most profound realities.
According to Mu¥ammad Qåæº:
One day, the venerable Khwåja asked me: “What about these words
that you hear from us? Do they not run counter to the belief you
acquired in your childhood, from your mother, your father and your
teacher?” When I told him they did not, he said: “In that case, it makes
good sense to talk with you in this manner.”
From his written work:
When I first met the venerable Khwåja, I was on a journey that I had
undertaken in order to go to Heråt. The weather was very hot, so my
companion and I had stopped in a village. Towards the time of the
afternoon prayer, the venerable Khwåja suddenly appeared on the
scene. I paid my respects, and he asked me where I was from. I told him
I was from Samarqand. Then, in his quiet voice, he began to describe
my characteristic features in every detail. He also read my intentions,
one by one. I realized that I was in the company of a perfect individual,
who could see a person’s spirit as clearly as the palm of his hand.
Nevertheless, I could not conquer my desire to travel. He did not
approve of the place for which I was heading, and he advised me to go
in the direction of Bukhåra instead.
In the morning, I went to ask his permission to leave. At the door,
someone told me that the venerable Khwåja was busy writing. As soon
as he saw me, he got up from the place where he was sitting, came to my
side and said: “Tell me the truth. Are you going to Heråt for the purpose
of acquiring academic knowledge, or in order to learn about the dervish
path?” My travelling companion answered on my behalf: “This fellow
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has an overwhelming interest in the dervish path. He wants to use the

pursuit of academic knowledge as screen!” The venerable Khwåja
smiled, and he responded by saying: “If that is the case, well and good!”
Then he took me by the hand, and led me to a quiet spot in the garden.
As soon as his hand touched mine, I became as if lost to myself. When
I had recovered my normal consciousness, he said to me: “You may not
be able to read my handwriting, so let me read this to you.” He took a
sheet of paper from his pocket, read what he had written on it, and then
gave it to me, saying: “Here is my letter to you. Look after it with care!”
The text of the venerable Khwåja’s letter:
The true essence of worship is reverence, humility, supplication, and
contrition. These qualities arise in the heart through the contempla-
tion of Allåh’s glorious Majesty. The achievement of such bliss depends
on love. Love becomes manifest through obedience to the Prophet and
Master of all ages (blessing and peace be upon him), and obedience
depends on learning how to obey.
It is necessary, therefore, to pay attention to those scholars who are
the heirs to true religious knowledge. As for those who abuse their
learning, making it a means to worldly gain or an instrument of fame
and fortune, they must be avoided.
One should not mix with dervishes who indulge in music and
dancing, and who do not hesitate to buy and sell all kinds of things.
One’s ears must be deaf to heretical doctrines. One must study to acquire
true wisdom, in conformity with the practice of Allåh’s Messenger
(blessing and peace be upon him).
May you be blessed with peace!
From Mawlånå Mu¥ammad Qåæº’s written work:
After the venerable Khwåja had read his letter, and handed it over to
me, he gave me permission to go to Heråt. He recited the Opening S«ra
[al-Fåti¥a], then mounted his horse and rode ahead of us, to set us on our
way. In compliance with his first command, we took the Bukhåra road,
with Heråt as our intended destination. Someone caught up with us
along the way, and handed me a letter, to be delivered in Bukhåra to
Khwåja Kulån, the son of the venerable Mawlånå Sa‹d ad-Dºn Kåshgharº.
This letter contained the instruction: “Take an active interest in the
bringer of this letter. Do not let him wander like a vagabond, and keep
him from getting involved with other people!”
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Mawlånå Mu¥ammad Qåæº was unable to complete his journey to

Bukhåra. Along the way, his attraction to the venerable Khwåja grew
stronger and stronger. Whenever he took a step to the fore, his heart
would take a step to the rear, yet he could not bring himself to accept
the idea of turning back. He changed horses six times, and encountered
all kinds of hardships. His eyes became unbearably sore from the fever.
Finally, before he could set foot in Bukhåra, he seemed to be dragged
around, and he raced to Samarqand, the centre of attraction, as if flying
on wings.
When his journey brought him to Tashkent, he considered going to
meet a Shaikh, saying to himself: “Since I am here, I may as well pay
him a visit.” No sooner had he entertained this thought, than he lost
his horse and the books in his saddlebag. He finally came to understand,
well and truly, that everything was being directed by the venerable
Khwåja, with a terrific magnetic force. He found his lost possessions,
and kept on the road to Samarqand.
From his written work:
“Welcome!” said the venerable Khwåja, with a smile. It was obvious
that he already knew whatever there was to know about my condition.
At this time, I was burdened by such a heavy load, when I visited a
mausoleum belonging to one of the elders, that I thought I was going to
die. Assuming that this must also be due to his influence, I moved away
at once, and entered his presence. He promptly remonstrated: “Don’t
you know that a live cat is far superior to a dead lion?”
In the village of Kamångarån, the venerable Khwåja ‹Ubaidu’llåh
¡ashkandº was in bed and in his final moments. His close associates
were gathered all around him, and Mawlånå Mu¥ammad Qåæº was by
his head.
“For every member of our community,” the Khwåja said, “it is
necessary to make the choice between poverty and wealth.” Turning
to Mawlånå Mu¥ammad Qåæº, he went on to say: “Which of the two
would you choose? Tell us!” Mawlånå Mu¥ammad replied: “My choice
will be whichever you see fit.” The venerable Khwåja then commanded
one of his accountants: “Give Mawlånå Mu¥ammad four thousand
gold coins! He has chosen poverty, so let him use this money to provide
livelihood for the paupers at his side.”
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Mawlånå Khwåja ‹Alº ¡ashkandº

Mawlånå Khwåja ‹Alº ¡ashkandº was one of the closest and most
senior disciples of the venerable Khwåja ‹Ubaidu’llåh. By his own
account:
At the time when the venerable Khwåja returned from Khuråsån to
his homeland, and took up agriculture, I was only twenty years of age.
Some of my friends were thinking of going to study in Samarqand. They
tried to persuade me to join them, saying: “Don’t stay put in Tashkent,
just wasting your time! You will end up being an ignoramus, a member
of the lowest class!” They nagged at me so persistently that my heart
began to be swayed, and I felt drawn to Samarqand.
Meanwhile, however, I had begun to derive benefit from the vener-
able Khwåja. Because of the affection that bound me to him, I could not
stomach the idea of simply leaving him without permission. I thought
that he would refuse, if I asked for permission directly, so I decided that
the best course would be to leave him a note. This note would allow him
no possibility of refusing, and it would also serve as a kind of substitute
for receiving permission. I stated my intention on a sheet of paper,
affirmed my close connection, begged his pardon, and set out on the road.
The venerable Khwåja was away from home that day, so he did not
see my note until the evening, when he angrily exclaimed: “Does he
speak with us by leaving a note? Does he hope to obtain permission by
using a cunning trick?” By the time the venerable Khwåja uttered these
words, with a feeling of regret, I had already reached the first stage post
on my journey. Between the sunset and evening prayers, I began to
suffer a terrible pain, which kept me writhing and screaming until dawn.
When morning came, my friends were saddling their horses and
preparing to set out on the road. I did not join them, in spite of their
insistence, for I knew that the state I was experiencing was the result of
the venerable Khwåja’s power of dispensation, and they went on their
way without me. Once I had made the intention to go back, and as soon
as my pain had eased sufficiently, I mounted my horse and rode towards
Tashkent. Along the way, my pain left me completely, and I came to
feel a great sense of enthusiasm. I brought that enthusiasm with me to
Tashkent, where I fell at the venerable Khwåja’s feet. He smiled, and
he asked me how I could go away like that. Shedding many a tear, I
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begged his pardon for my improper conduct. “Carry on now,” he said,

“and continue your service! This means that we shall have a lot of work
to do with you!”

Shaikh ªabºb Najjår ¡ashkandº

Shaikh ªabºb Najjår ¡ashkandº was also one of the senior affiliates.
He was charged with the task of supplying food and drink for the
disciples in Tashkent. He tells the following story.
The venerable Khwåja was disturbed by some of his affiliates in
Tashkent, so he set out on the road towards Firkat. The disciples
regretted this state of affairs, so they hurried after him to seek his
pardon. They found the venerable Khwåja in Firkat, near the tomb of
Mawlånå Saif ad-Dºn, in the home of Mawlånå’s son, Ismå‹ºl Firkatº.
The venerable Khwåja was in an awe-inspiring and majestic state. No
one could approach him. Those who dared to enter his presence were
stunned, as if they had been struck by lightning. Ismå‹ºl Firkatº finally
managed to approach the venerable Khwåja, by entering his presence
with an attitude of profound humility, and he interceded with him on
behalf of the seekers. We were pardoned, and, from that day on, we
learned how we ought to behave with him.

Mawlånå N«r ad-Dºn ¡ashkandº
Mawlånå N«r ad-Dºn ¡ashkandº was one of those who won approval
and attentive care. He quotes this saying from the venerable Khwåja:
In the language of the »«fº experts, the essential meaning of love is
to be ardently enamoured of Allåh, and wholly committed to Him.
Such is the nature of this ardent love and commitment, however, that
no one knows from where and how it comes, and it is recognized only
by the simple fact that it cannot be avoided.
Mawlånå goes on to say:
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This quality, as described by the venerable Khwåja, became manifest

in two children in the suburbs of Tashkent. One of them kept coming
to our fellowship, and he would listen from afar, with his neck bent.
One morning, when I got up to make my ablution, I found the child
there. I asked him in surprise: “What are you looking for here, at this
hour? Why do you keep joining the circle of the dervishes?” To this he
replied: “I don’t know the answer myself! All I know is that, every time
I come here, I feel the love of Allåh inside me. When that happens, I
seem to pass beyond myself. Whenever I am separated, I am left quite
empty, and I long to come back again!”
As for the other child, he was extremely handsome. He became the
subject of gossip, and this was viewed with disapproval among the
seekers. Eventually, he was told to stay at home and refrain from joining
the dervish circle. The child burst into tears, stubbornly resisted, and
said that he would simply never be able to stay away. He pleaded with
them, saying: “What harm can I possibly do you? My heart is laid open
here, but people outside make me frightened and scared. Only here can
I feel safe. Don’t throw me out from your midst!” They let him continue
as before. He was sometimes filled with such Divine love, and so
forgetful of himself, that he could not find his way home. This was the
Mawlånå N«r ad-Dºn ¡ashkandº of the future.

From a very young age, Mawlånå N«r ad-Dºn lived for nothing but the
hope of seeing the venerable Khwåja’s blessed face. When he was still
in his youth, he died through taking upon himself a serious illness that
had afflicted the venerable Khwåja. One day, while passing by his
resting place, the venerable Khwåja addressed these words to Mawlånå
N«r ad-Dºn’s grave: “N«r ad-Dºn! Turn towards me! Turn to your
right, and rest in peace and comfort!” The necessary inference is that,
in his grave, Mawlånå N«r ad-Dºn did indeed turn towards the vener-
able Khwåja as he passed by.

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Mawlånå Zåda Otrårº

Mawlånå Zåda Otrårº’s personal name was Mu¥ammad ibn ‹Abdi’llåh.
“Mawlånå Zåda Otrårº” was his honorific title. He is the transmitter of
many accounts and reports concerning the extraordinary qualities and
exploits of the venerable Khwåja.

Mawlånå Nåƒir ad-Dºn Otrårº
Mawlånå Nåƒir ad-Dºn Otrårº was another close companion of the
venerable Khwåja. He gives an amazing account of how the venerable
Khwåja disclosed every secret intention, as well as the interests of the
external world, one by one. He also provides moving descriptions of his
powers of dispensation. Here is one example:
A man devoid of good manners and right belief, an opium addict, was
busily engaged in criticism of the venerable Khwåja. He was claiming
that he possessed no spiritual state, no power of dispensation, no
knowledge, no insight, and nothing else at all. “One of these days,” he
said, “I shall attend his meeting and swallow opium. Watch and see if
he will be able to notice the difference!” He did what he said he would
do. He swallowed a huge lump of opium, but it stuck in his gullet.
Unable to breathe, he was all in a fluster.
The venerable Khwåja smiled, as he gave the command: “Hit this
fellow on the back of his neck, and make him cough up the stuff he has
swallowed!” They thumped the rascal on the back of his neck, and the
ball of opium flew out of his mouth and landed on the floor. As for
whether or not the rude and unbelieving rascal felt any sense of shame,
I do not know the answer to that.

Hind« Khwåja Turkistånº
Hind« Khwåja Turkistånº was a favourite companion of the venerable
Khwåja. He was a Turkestani prince and a young knight. He made
rapid spiritual progress, and began to show signs of charismatic talent.
383
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One day, the venerable Khwåja caught him trying to fly like a bird, so
he removed this condition from him, and left him with no special
ability. He was so annoyed that he tried to frighten the venerable
Khwåja, by saying: “Either you will restore me to my former condition,
or I shall kill you or myself!” The venerable Khwåja was unimpressed,
but Hind« Khwåja did not stop watching him.
One day, he encountered the venerable Khwåja in a lonely corner of
the countryside, and he pounced on him, with his knife unsheathed.
The venerable Khwåja escaped by changing shape, then, after snatching
the knife from the hand of his assailant, he returned to his normal
appearance. Hind« Khwåja was perplexed and perturbed. This was
indeed a charismatic feat! He promptly fell at the venerable Khwåja’s
foot, pleading: “Forgive my offence! I shall never try to imitate such
a charismatic feat, and I shall acknowledge my limitation!” Hind«
Khwåja realized that his aim was not charismatic prowess, but nothing
other than total absorption in Allåh. He was granted pardon, and he
strove with loyal devotion at the venerable Khwåja’s command.

Mawlånå Ismå‹ºl Firkatº
Mawlånå Ismå‹ºl Firkatº was an outstanding example of courtesy and
dedication. His father, Mawlånå Saif ad-Dºn Minårº, was one of the
disciples of the venerable Khwåja Bahå› ad-Dºn Naqshband. The
guidance he gained from this background was great indeed, and he
acquired the opportunity to receive the spiritual influence of the
venerable Khwåja. In his dream, he saw that he had released a falcon
from his hand, and he was happy with this interpretation from the
venerable Khwåja: “The falcon is the bird used for hunting. You will
be commanded to hunt the realities, with the benefit you will receive
from us! You must not be sorry that you let the falcon escape from your
hand. Maintain a close connection with it, for it will then come back
to you again.”
According to Mawlånå Ismå‹ºl Firkatº:
In Firkat, we were sitting together with the venerable Khwåja’s close
companions. Our session was highly animated, and we kept thinking:
384
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“Ah, if only the venerable Khwåja would honour our meeting!” Before
very long, he did honour us with his presence. He was well pleased with
the spiritual state of the disciples, and he recited a poetic verse:
Energetic are those who have sugar to eat.
Lethargic are those who taste nothing sweet.
According to Mawlånå Ismå‹ºl Firkatº:

Such a state of being developed in the seekers, through these
orientations of the venerable Khwåja in Firkat, that it was as if a vibrant
pulse had been inserted into their hearts, and kept throbbing with
steadily increasing energy.

The venerable Khwåja’s final moments.
When this poor creature obtained the honour, for the second time,
of kissing the ground trodden by the venerable Khwåja’s foot, it was the
24th day of the month Rabº‹ al-Ákhir of the year A.H. 893/1488 C.E.
While I was in his company, he made his age known, saying: “After
three years and four months, my age will be ninety.” In the month of
Mu¥arram A.H. 895/1489 C.E., he fell sick with the illness that would
transport him to the realm of perpetuity. Since he survived until Rabº‹
al-Awwal of that same year, it can be reckoned that he had reached the
age of eighty-nine. His final illness lasted eighty-nine days, and he said,
twelve days before his transportation: “If we stay alive, we shall
complete our eighty-ninth year of age after five months.” As for the
numerical correspondence between the days of the venerable Khwåja’s
illness and the years of his life, some of the elders have explained its
significance by citing a relevant Prophetic tradition [¥adºth].
Mawlånå Ab« Sa‹ºd Awbahº was one of those who never left his
bedside, and who never let a month go by without visiting his tomb.
On Wednesday, the 20th of Mu¥arram A.H. 895/1489 C.E., the
venerable Khwåja left his place in Kafshºr and set out on the road to the
village of Kamångarån. Along the way, he alighted to spend the night
385
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in Q«janån. Then, on the Thursday morning, he took the highway in

the direction of Kamångarån. He was so weak that he could not pass
beyond the town, so he spent that night there too. On the Friday
morning, he again attempted to travel. He made frequent stops along
the road, and tried to catch some rest. On the Saturday night, at the
time of the evening prayer, he finally reached Kamångarån, where he
stayed for seven days, still able to stand in spite of his weakness. On the
seventh day, a Friday, his infirmity became intense and he collapsed
into bed.
Though confined to his bed, he duly performed his ritual prayers for
three months, and he was guilty of no omission, despite the fact that he
could not stand on his feet. The month of Rabº‹ al-Awwal finally
arrived. His illness had reached its ultimate stage. One evening, he
asked: “Has the evening prayer been announced?” “Yes,” we replied,
“it has been announced!” Only by nods and signs could he perform that
day’s evening prayer. Shortly after the prayer, he suddenly stopped
breathing, and attained to the mercy of the Lord of Truth.
According to popular account:
The venerable Khwåja entered the throes of death at the time of noon
on a Friday. At that very moment, a great earthquake occurred in
Samarqand. People scattered and fled from the congregational mosques.
Everyone explained this disaster by saying: “Something has happened
to the venerable Khwåja!” After the Friday prayer, the great and the
small, the commanders and the seekers, all started flowing into the
village of Kamångarån. Then, at the very instant when he surrendered
his spirit, a second earthquake struck.

At the time before dawn the next morning, Sul£ån A¥mad Mºrzå
caused the venerable Khwåja’s corpse to be placed in a casket, and had
it conveyed to Samarqand. The funeral rites were performed in
Samarqand. The whole of Samarqand was assembled at his graveside.
The sons of the venerable Khwåja constructed a dome over the great
saint’s tomb, and beside it they built a soup kitchen for the poor. For
the sake of the visiting believers, who would come from the four corners
386
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of the earth, they made it widely known that his blessed dust would be
the focus of grace and spiritual illumination.
At the time of the evening prayer, while the venerable Khwåja’s
blessed breath was ebbing away, a radiant light began to shine between
his eyebrows. Lamps had been lit in every corner of the house, on
account of his illness, but they became invisible to the eye. His lips
quivered with the brilliance of this light, and those lips—which had
conveyed the most subtle truths throughout his eighty-nine-year life—
became motionless at last, but only after whispering the two syllables of
the Name “Allåh!”
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388
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About the Translator
M uhtar Holland was born in 1935, in the ancient city of

Durham in the North East of England. This statement may be
considered anachronistic, however, since he did not bear the name
Muhtar until 1969, when he was moved—by powerful experiences
in the latihan kejiwaan of Subud—to embrace the religion of Islåm.*
At the age of four, according to an entry in his father’s diary, he said
to a man who asked his name: “I’m a stranger to myself.” During
his years at school, he was drawn most strongly to the study of
languages, which seemed to offer signposts to guide the stranger on
his “Journey Home,” apart from their practical usefulness to one who
loved to spend his vacations traveling—at first on a bicycle—
through foreign lands. Serious courses in Latin, Greek, French,
Spanish and Danish, with additional smatterings of Anglo-Saxon,
Italian, German and Dutch. Travels in France, Germany, Belgium,
Holland and Denmark. Then a State Scholarship and up to Balliol
College, Oxford, for a degree course centered on the study of Arabic
and Turkish. Travels in Turkey and Syria. Then National Service
in the Royal Navy, with most of the two years spent on an intensive
course in the Russian language.
In the years since graduation from Oxford and Her Majesty’s
Senior Service, Mr. Holland has held academic posts at the Univer-
sity of Toronto, Canada; at the School of Oriental and African
Studies in the University of London, England (with a five-month
leave to study Islamic Law in Cairo, Egypt); and at the Universiti
Kebangsaan in Kuala Lumpur, Malaysia (followed by a six-month
sojourn in Indonesia). He also worked as Senior Research Fellow at
the Islamic Foundation in Leicester, England, and as Director of the
N«r al-Islåm Translation Center in Valley Cottage, New York.
* The name Muhtar was received at that time from Bapak Muhammad Subuh
Sumohadiwidjojo, of Wisma Subud, Jakarta, in response to a request for a suitable
Muslim name. In strict academic transliteration from the Arabic, the spelling would
be Mukhtår. The form Muchtar is probably more common in Indonesia than Muhtar, 389
which happens to coincide with the modern Turkish spelling of the name.
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390 RASHAªÁT ‹AIN AL-HAYÁT
His freelance activities have mostly been devoted to writing and

translating in various parts of the world, including Scotland and
California. He made his Pilgrimage [ªajj] to Mecca in 1980.
Published works include the following:
Al-Ghazålº. On the Duties of Brotherhood. Translated from the Classical Arabic
by Muhtar Holland. London: Latimer New Dimensions, 1975. New York:
Overlook Press, 1977. Repr. 1980 and 1993.
Sheikh Muzaffer Ozak al-Jerrahi. The Unveiling of Love. Translated from the
Turkish by Muhtar Holland. New York: Inner Traditions, 1981. Westport,
Ct.: Pir Publications, 1990.
Ibn Taymºya. Public Duties in Islåm. Translated from the Arabic by Muhtar
Holland. Leicester, England: Islamic Foundation, 1982.
Hasan Shushud. Masters of Wisdom of Central Asia. Translated from the
Turkish by Muhtar Holland. Ellingstring, England: Coombe Springs Press, 1983.
Al-Ghazålº. Inner Dimensions of Islamic Worship. Translated from the Arabic
by Muhtar Holland. Leicester, England: Islamic Foundation, 1983.
Sheikh Muzaffer Ozak al-Jerrahi. Irshåd. Translated [from the Turkish] with an
Introduction by Muhtar Holland. Warwick, New York: Amity House, 1988.
Westport, Ct.: Pir Publications, 1990.
Sheikh Muzaffer Ozak al-Jerrahi. Blessed Virgin Mary. Translation from the
original Turkish by Muhtar Holland. Westport, Ct.: Pir Publications, 1991.
Sheikh Muzaffer Ozak al-Jerrahi. The Garden of Dervishes. Translation from
the original Turkish by Muhtar Holland. Westport, Ct.: Pir Publications, 1991.
Sheikh Muzaffer Ozak al-Jerrahi. Adornment of Hearts. Translation from the
original Turkish by Muhtar Holland and Sixtina Friedrich. Westport, Ct.: Pir
Publications, 1991.
Sheikh Muzaffer Ozak al-Jerrahi. Ashki’s Divan. Translation from the Original
Turkish by Muhtar Holland and Sixtina Friedrich. Westport, Ct.: Pir
Publications, 1991.
Shaikh ‹Abd al-Qådir al-Jºlånº. Revelations of the Unseen (Fut«¥ al-Ghaib).
Translated from the Arabic by Muhtar Holland. Houston, Texas: Al-Baz
Publishing, Inc., 1992. Second edition, Fort Lauderdale, Florida: Al-Baz
Publishing, Inc., 1998.
Shaikh ‹Abd al-Qådir al-Jºlånº. The Sublime Revelation (al-Fat¥ ar-Rabbånº).
Translated from the Arabic by Muhtar Holland. Houston, Texas: Al-Baz
Publishing, Inc., 1992. Second edition, Fort Lauderdale, Florida: Al-Baz
390
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About the Translator
ABOUT Necklaces
THE of Gems
TRANSLATOR 391
Shaikh ‹Abd al-Qådir al-Jºlånº. Utterances (Malf«œåt). Translated from the

Arabic by Muhtar Holland. Houston, Texas: Al-Baz Publishing, Inc., 1992.
Second edition, Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 1998.
Shaikh ‹Abd al-Qådir al-Jºlånº. The Removal of Cares (Jalå› al-Khawå£ir).
Translated from the Arabic by Muhtar Holland. Ft. Lauderdale, Florida:
Al-Baz Publishing, Inc., 1997.
Shaikh ‹Abd al-Qådir al-Jºlånº. Sufficient Provision for Seekers of the Path of
Truth (Al-Ghunya li-¡ålibº ¡arºq al-ªaqq). Translated from the Arabic (in 5 vols.)
by Muhtar Holland. Hollywood, Florida: Al-Baz Publishing, Inc., 1997.
Shaikh ‹Abd al-Qådir al-Jºlånº. Fifteen Letters (Khamsata ‹Ashara Makt«ban).
Translated from the Arabic by Muhtar Holland. Hollywood, Florida: Al-Baz
Shaikh Walº Raslån ad-Dimashqº. Concerning the Affirmation of Divine Oneness
(Risåla fi’t-Taw¥ºd). Translated from the Arabic by Muhtar Holland.
Hollywood, Florida: Al-Baz Publishing, Inc., 1997.
Al-Ghazålº. The Proper Conduct of Marriage in Islåm (Ádåb an-Nikå¥). (Book
twelve of I¥yå› ‹Ul«m ad-Dºn). Translated from the Arabic by Muhtar Holland.
Hollywood, Florida: Al-Baz Publishing, Inc., 1998.
Shaikh Mu¥ammad ibn Ya¥yå at-Tådifº. Necklaces of Gems (Qalå›id al-Jawåhir).
Translated from the Arabic by Muhtar Holland. Fort Lauderdale, Florida:
Al-Baz Publishing, Inc., 1998.
Shaikh A¥mad Fat¥u’llåh Jåmº. The Call to the Believers in the Clear Qur›ån
(Nidå› al-Mu›minºn fi ’l-Qur›ån al-Mubºn). Translated from the Arabic by
Muhtar Holland. Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 1999.
Ismå‹ºl Mu¥ammad Sa‹ºd al-Qådirº. Emanations of Lordly Grace (Al-Fuy«æåt
ar-Rabbåniyya ). Translated from the Arabic by Muhtar Holland. Fort Lauderdale,
Florida: Al-Baz Publishing, Inc., 2000.
Shaikh ‹Abd al-Qådir al-Jºlånº. The Book of the Secret of Secrets (Kitåb Sirr
al-Asrår wa Maœhar al-Anwår). Translated from the Arabic by Muhtar Hol-
land. Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 2000.
Mawlånå ‹Alº ibn ªusain »afº. Beads of Dew from the Source of Life (Rasha¥åt ‹Ain
al-ªayåt). Translated from the Turkish by Muhtar Holland. Fort Lauderdale,
Florida: Al-Baz Publishing, Inc., 2001.
391
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392
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BOOKS PUBLISHED BY AL-BAZ PUBLISHING

INCLUDE:
1. Revelations of the Unseen (Fut«¥ al-Ghaib) $18.00

78 Discourses by Shaikh ‹Abd al-Qådir al-Jºlånº
2. The Sublime Revelation (Al-Fat¥ ar-Rabbånº) $29.00
3. Utterances of Shaikh ‹Abd al-Qådir (Malf«œåt) $16.00
4. The Removal of Cares (Jalå› al-Khawå£ir) $24.95
5. Sufficient Provision for Seekers of the Path of Truth
(Al-Ghunya li-¡ålibº ¡arºq al-ªaqq) $110.00 Set
by Shaikh ‹Abd al-Qådir al-Jºlånº (may Allåh be well pleased with him)
This encyclopedic work is a complete resource on the inner and outer aspects
of Islåm. The translation has been published in 5 volumes. Translated by
Muhtar Holland and over five and a half years in the translating, this work is
undoubtedly the publishing event of this century and a treasure of unimaginable
value to the believers. 1738 pages.
6. Fifteen Letters $10.00
(Khamsata ‹Ashara Makt«ban otherwise known as Makt«båt)
Fifteen letters by Shaikh ‹Abd al-Qådir al-Jºlånº to one of his disciples.
Originally written in Persian, they were translated into Arabic by ‹Alº
ªusåmu’d-dºn al-Muttaqº (the Devout), who said of them, “… these letters
comprise nuggets of wisdom and spiritual counsel, couched in various forms of
allegory, metaphor, paraphrase and quotation, including approximately two
hundred and seventy-five Qur›ånic verses. They also contain allusions to the
experiences [adhwåq] and spiritual states [¥ålåt] of the »«fis (may Allåh’s good
pleasure be conferred upon them all). Translated by Muhtar Holland.
7. Concerning the Affirmation of Divine Oneness $15.00
(Risåla fi’t-Taw¥ºd)
by Shaikh Walº Raslån ad-Dimashqº (d. A.H. 540)
This is a Risåla on shirk khafº (hidden shirk). Shirk is associating partners with
Allåh. Also in the book is a commentary by Shaikh Zakariyyå› al-Anƒårº
(d. A.H. 926) called Kitåb Fat¥ ar-Ra¥mån. Also in the book is a commentary
by Shaikh ‹Alº ibn ‹A£iyya ‹Alawån al-ªamawº (d. A.H. 936) called Shar¥ Fat¥
ar-Ra¥mån. This is a very important book. Translated by Muhtar Holland. 393
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8. The Proper Conduct of Marriage in Islåm $16.00
(Ádåb an-Nikå¥)
by Imåm al-Ghazålº
This is Book 12 of I¥yå› ‹Ul«m ad-Dºn. Translated by Muhtar Holland.
9. The Most Beautiful Names of God $11.00/12.50
(Al-Asmå› al-ªusnå)
by Jamå‹a Majh«la
A chanted recital of the 99 Names of Allåh. Vocals only; men and boys
Track 2: The Boundless Grace of al-Qur›ån
Audio tape and CD.
10. Necklaces of Gems $29.95
(Qalå›id al-Jawåhir)
by Shaikh Mu¥ammad ibn Ya¥yå at-Tådifº (d. A.H. 963)
A Biography of Shaikh ‹Abd al-Qådir al-Jºlånº (may Allåh be well pleased with
him), on the Marvelous Exploits of the Crown of the Saints, the Treasure-trove
of the Pure, the Sul£ån of the Awliyå›, the Sublime Qu£b, Shaikh Mu¥yi’d-dºn
‹Abd al-Qådir al-Jºlånº. Translated by Muhtar Holland.
11. Emanations of Lordly Grace $29.00
(al-Fuy«æåt ar-Rabbåniyya)
by Ismå‹ºl Mu¥ammad Sa‹ºd al-Qådirº
A collection of the work and explanations of Shaikh ‹Abd al-Qådir al-Jºlånº
(may Allåh be well pleased with him), that includes definition and attributes
of the seven selves [nafs], an explanation of the names of the seven stations
[maqåmåt], the creed [‹aqºda] of the Supreme Helper (may Allåh be well pleased
with him), the meaning of the names of the Qådiriyya order, the remarkable
virtues of al-Jºlånº the Qu£b, the names of our master, ‹Abd al-Qådir, litanies
[awråd] for the taming of hearts and for emergency situations; how to offer the
greeting of peace [salåm]to the men of the unseen [Ghaib] and much much more.
Translated by Muhtar Holland.
12. The Call to the Believers in the Clear Qur›ån $35.00/39.00
(Nidå› al-Mu›minºn fi ’l-Qur›ån al-Mubºn)
by Shaikh A¥mad Fat¥u’llåh Jåmº
Shaikh A¥mad Fat¥u’llåh Jåmº is the Shaikh of the Shådhilº Order, the native
of Mush [in Eastern Turkey], the Khålidº by descent, the Shåfi‹º by school of
Islåmic Law, the resident of Marash. In the clear and Glorious Qur›ån, eighty-
nine verses [åyåt] bear the explicit address: “O you who believe...” [yå ayyuha
‘lladhºna åman«]. The author provides a thorough and enlightening commentary
[tafsºr] for each and every one of these. This is the first book in our “Living
Shaikh Series.” 968 pages, translated by Muhtar Holland.
394
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13. Secret of Secrets, Concerning What is Needed $17.00

by the Righteous
(Sirr al-Asrår fº-må ya¥tåju ilai-hi ’l-abrår)
by Shaikh ‹Abd al-Qådir al-Jºlånº
The Muhtar Holland English translation of this precious work. Although there
has been previously published an English interpretation by respected Shaikh
Tosun Bayrak, this is the first actual translation into the English language and
includes transliteration of all Arabic key words. The contents are too diverse
to describe here, but include: The taverns of the spirit in the body; Division
of knowledge into knowledge on the tongue and knowledge in the inner core;
The number of the sciences; Explanation of the Sacred Law [Sharº‹a], the
Spiritual Path [¡arºqa], Direct Knowledge [Ma‹rifa] and Reality [ªaqºqa];
Concerning the people of spiritual culture [taƒawwuf]; The difference between
the ascetics and the people of intimate knowledge; Meanings of the term
taƒawwuf; The five tokens of bliss; The tokens of misery; The four domains, the
spirits, the manifestations, the intellects and so on. This is a most important
book for anyone traveling the spiritual path. Eighteen sections, 68 chapters.
14. Beads of Dew from the Source of Life $25.00
(Rashå¥at ‹Ain al-ªayåt)
by Mawlåna ‹Alº Ibn ªusain »afº.
‹Alº ibn ªusain »afº , the author of the Rasha¥åt, lived in the beginning of the
10th Century AH. He was brother-in-law of the famous mystic and poet Jåmº,
who gave him the name ‘»afº’. In the Rasha¥åt ‹Ain al-ªayåt, »afº gives an
account of the lives and teachings of a group of »«fº mystics known as the
Khwåjagån – the Masters of Wisdom. The Khwåjagån lived in Central Asia
between the 4th and the 9th centuries Hijri. The ranks of the Khwåjagån include
the great »«fºs ‹Abd al-Khåliq al-Ghujdawånº and Baha› ad-Dºn Naqshband,
who gave his name to the Naqshbandi order, though he did not found it. The
many branches of the Naqshbandiyya survive to this day. This book is the first
translation of the Rasha¥åt into English and provides the present generation
with clear and precise biographies of the great and genuine »«fºs who emerged
in Turkestan at a most significant period.
Orders or enquiries, or to be placed on our mailing list, contact:
Al-Baz Publishing, Inc.

8771 148th Ave NE
Redmond, WA 98052
Phone: (425)891-5444
E-mail: albaz@bellsouth.net
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RASHAªÁT ‹AIN AL-ªAYÁT

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Allåh is Manifest Truth [al-ªaqq] Qur›ån XXIV: 25

Cover Design: Dryden Design, Houston, Texas

©2001 by Al-Baz Publications, Inc., on behalf of the Muridun al-Haqq

Published by: Al-Baz Publishing, Inc. [for the Muridun al-Haqq]

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Mawlånå ‹Alº ibn ªusain »afº

AL-BAZ PUBLISHING, INC. iii

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Amºr Buzurg and Amºr Khurd 48

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Khwåja ‹Ubaidu’llåh’s birth and childhood 245

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About the Translator 389

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Bismi’llah ir-Rahman ir-Rahim

T he Muridun al-Haqq would like to thank the many people who

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M y English translation of Rasha¥åt ‹Ain al-ªayåt [Beads of Dew

Mawlånå ‹Alº ibn ªusain, often referred to as al-Wå‹iœ [the Preacher],

Then he says: “Behind that real-life hero, I am also a dog coming

In the eventual compilation, however, it is the final section of the

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I give thanks to Allåh (Exalted is He), and to His servants who

Holland: Coombe Springs Press, Ellingstring, England, 1983.

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T he author of “Beads of Dew,” Mawlånå ‹Alº ibn ªusain, is best

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it occurred to me to gather together the incomparable words that flowed

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The Masters of Wisdom

K hwåja ‹Ubaidu’llåh ¡ashkandº received the stamp of the spiritual

Shåh Naqshbandº, who received it from:

In the sphere of esoteric knowledge, the venerable Abu’l-Qåsim’s

To Abu’l-ªasan Kharaqånº, who is linked (by spiritual affiliation) to:

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Khwåja Y«suf Hamadånº

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Khwåja ‹Abdu’llåh Barqº

Khwåja ªasan Andåqº

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Khwåja A¥mad Yasavº

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companions to her, and announced that he was seeking her in marriage.

Uzun ªasan Ata

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»adr Ata and Badr Ata