Bahauddin Naqshband

(Difference between revisions)
Jump to: navigation, search
Line 1: Line 1:
{{Quote||1. Wilayat (sainthood) is a Divine blessing, and the saint should be aware of it so that he could express thanks to the Almighty.}}
{{Quote||1. Wilayat (sainthood) is a Divine blessing, and the saint should be aware of it so that he could express thanks to the Almighty.}}
{{Quote||2. The saint is secure due to Divine Providence. He is protected from all calamities. Miracles or supernatural power are not trustworthy.}}
{{Quote||2. The saint is secure due to Divine Providence. He is protected from all calamities. Miracles or supernatural power are not trustworthy.}}

Revision as of 01:11, 7 April 2012

1. Wilayat (sainthood) is a Divine blessing, and the saint should be aware of it so that he could express thanks to the Almighty.
2. The saint is secure due to Divine Providence. He is protected from all calamities. Miracles or supernatural power are not trustworthy.
3. The main thing is to be steadfast on one's talks and acts. The travellers of mystic path are conferred sainthood by obeying Divine commands and injunctions. There are three kinds of Sufi saints: A follower (muqallid), accomplished (kamil) and perfect infinite. The disciple should surrender himself to the will of his spiritual Guide (Pir). This is resignation (tasleem).
4. The spiritual Guide is like an experienced physician. He applies medicine according to the need of his disciple. Interference of the disciple, in this respect would be baneful. Our method of education is in accord with the Sunna and the practice of the companions of the Holy Prophet ﷺ. Only His grace made us enter the gate. We have seen His gracefulness in this regard from the beginning to the end.
5. Some asked Khwaja whether his sainthood is inherited or acquired? He said: "It is spiritual perception and emotion from the Divine attractions by the virtue which I succeeded." Someone asked: "Do you engross in loud dhikr, mystic music (sama) and retreat?" He said: "Our method is 'solitude in the crowd", (Khalwat dar anjuman) which means to remain busy in His adoration while living in society; to be busy in His invocation outwardly and inwardly; to be aware of our inmost heart and unaware of the entire phenomenal world. No mode of life is better that this in the world.
6. Our method is suhbat (companionship) of the spiritual Guide (Shaikh) and renown lies in solitude which entails woe and anguish.
7. In La ilaha, ilaha means denial of self and illallah (there is no deity but Allah) means annihilation in His Essence. And by Muhammad-ar-Rasul-ullah (Muhammad is the Messenger of Allah) means adherence to sunna and wont of the Apostle. The object of dhikr (remembrance) is to have access to the reality of kalima Tawhid i,e., to negate all "otherness" except God. He also said it is easy to understand sirr-e-tawhid (secret of Oneness) but it is difficult to attain secret of His gnosis (marifat).
8. One should get instruction of dhikr or litany from an accomplished mentor (pir) so that its result is sighted. Its purpose is to get at the reality of Tawhid. There are three things which cause Gnostics to tread Sufi Path.: Reflection and meditation (muraqaba), self-accounting (muhasbah) and contemplation (mushabada). Muraqaba means forgetting the creatures to concentrate on the Creator. Muhasaba means critical stock-taking of the self every moment i,e., to see time is spent in His presence or absence. Mushahada means contemplation (beholding) of Divine Beauty with esoteric eyes. In state of contraction (qabz) we behold attribute of Majesty and in state expansion (bast) we behold attribute of Divine Beauty.
9. In His worship, we need body and in servanthood (ubudiyyat) it is to alleviate it (body) No act will yield any result as long as egoism (selfhood) persists.
10. He who trusts in God, should not consider himself reliant (mutawakkil) and should conceal his reliance in occupation. We in the spiritual path chose abasement (zillat) but Allah Most High, by His providence conferred honour to us.
11. In the beginning we made ourselves 'Desired' (matlub) and other Desirers (lalib). But we have deserted this practice. The real mentor (murshid) is Allah Himself. And he who is the true seeker of Him, is sent to us by Him, and he gets what is apportioned to him.
12. Phenomenon (majaz) is bridge to the Real. It means all kinds of worship, whether external or internal, of acts or speech, are unreal (majaz) or metaphorical. The wayfarer cannot achieves the Reality (haqiqat) unless he transcends all of them.
13. Someone asked: "What is meant by sair-o-suluk? He said exhaustive knowledge of God (marifat). He again asked: "What is that?" To transmit (spiritual wealth) fully what has been attained from the mukhbir-e-sadiq (Bringer of true intelligence; a title of the Holy Prophet) in short," he replied.
14. Ardency of love essentially requires that lover persistently remain in quest of the beloved. The dearer is the beloved, the more woe, anguish, and afflictions will be present on the way to Him. In the mystic path, excellent conduct of the aspirant is that he should remain restive and uneasy in His quest.
15. Someone asked: "What is meant by 'when Faqr is complete, it is God'?" He said it means the being of man is annihilated and subsistence is attained in the Absolute Being, or it is passing away of individual self in Universal Being. It is a death of selfhood.
16. The kernel is protected by rind (husk). If the rind is disturbed it also disturbs kernel. Shariah is the rind or husk, and the mystic way (tariqat) is the kernel. If a defect occurs in the observance of Shariah, the mystic path is also blurred.
17. Someone said: "It is generally held that wilayat (saintship) is superior to prophethood (nabuwwat). It is true?" Khawaja said: "No! Only wilayat of a prophet is superior to his prophethood."
18. A person asked how it would be possible to attain conscious awareness in prayers? He replied: "That morsel, which is lawful and is eaten with the presence of mind and attention creates Divine awareness. Besides prayers, ablution and the first Takbir (Allah-u-Akbar) should also be performed with full conscious awareness."
19. The Sheikh must be well aware of the past, present, and future of his disciple (mureed) so that he could teach him properly. He said Sufism is entirely discipline or code of conduct. One etiquette is for God Glorified is He, second for the Apostle, and third for the spiritual Guide (Pir). It is incumbent on the wayfarers of mystic path to be respectful to their spiritual Guides in their presence as well as absence. He who has realized His divinity, nothing remains hidden from their eyes. We have become mirror since forty years; out mirror never made mistake. He means to say whatever the auliya Allah see, they see through their intuitive intelligence which God confers on them.
20. During my mystical journey, once an inner state like that of Mansur Hallaj appeared in my being. It was likely I might utter the same words "I am the Truth", from my mouth which had come out of his mouth. There was gallows in Bukhara. I went twice toward it thinking that my head too deserve the same treatment i,e., crucifixion. But by the Divine Providence I crossed this station.
21. It is related that Khwaja had no male or female slave. Someone asked about this. He said in servanthood, there should be no masterhood (Khawjgee).
22. Someone asked: "Where does your Sufi order arrive? "He said: "Through Sufi order (silsila) no one can arrive anywhere."
23. Once I saw a chameleon (girgat) who was gazing upon sun with a fixed look engrossed in the vision of its beauty. Seeing it, I too felt divine attraction in my heart and thought I should request him (girgat) to intercede in His Court for me. Standing humbly, I raised my hand in supplication. The chameleon, abandoning his
absorption laid on the ground facing heaven as if he was praying for me. For long while I continued saying Aamin.
25. The mirror of each Sheikh (spiritualist) amongst the Mashaikh has two directions and my mirror has six. By mirror means heart of the gnostic (arif).
26. Had there been another being (wujud) accepting human being, the treasure of Faqr (spiritual poverty) would have buried there since treasures are always found in the dreary lands.
27. It is not the law of this game (travelling mystic path) that whoever runs a race shall win. But only he wins who runs the race.
28. To auliya Allah are revealed Divine mysteries, but they don't disclose without permission. It is said, he who has something, conceals it and he who has nothing, publicises.
29. I asked one of the top most spiritualists "What is Dervishhood?” He replied: "Abasement and indigence."
30. Some people asked Khwaja to perform miracles (karamat) for them. He said: "Our karamat is evident that we can walk on the earth despite overloaded by sins."
31. Reality in true sense is attainable after annihilation (fana). As long as creature hood (Bashariat) overwhelms, it cannot be achieved.



  1. 101 Great Mystics of Islam - Muhammad Riaz Qadiri
Personal tools
Share Article