“O PEOPLE OF IMAAN!

FEAR ALLAH, AND BE WITH

THE SAADIQEEN”
(QUR’AAN)

By:
Mujlisul Ulama of S.A
PO Box 3393
Port Elizabeth
6056
 THE SAADIQEEN

INTRODUCTION
“Be with the Saadiqeen”
(Qur’aan)

The normal Sunnah of Allah Ta’ala for His servants regarding

the attainment of Qurb-e-Ilaahi (Divine Proximity – Nearness to
Allah Ta’ala) is to join the ranks of the Saadiqeen. The
Saadiqeen are the elite Auliya of Allah Ta’ala. The rule is that it
is impossible to travel along the Path leading to Allah Azza Wa
Jal without being in the company of the Saadiqeen. While
every rule has exceptions, the exception is not the norm.

Although the True spiritual guide is Allah Azza Wa Jal, He has

created the institution of the Saadiqeen to lead His servants
unto Him. It is for this reason that the Qur’aan Majeed
commands in several Aayaat cultivation of the companionship
with the Saadiqeen. Allah Ta’ala says:
“O People of Imaan! Fear Allah (adopt Taqwa), and be with the
Saadiqeen.”
(At-Taubah, Aayat 119)

In this Aayat, Allah Tala informs us that the way of acquiring

Taqwa is in the company of the Saadiqeen and Saaliheen. With
the march of time, the dearth of Saadiqeen is incremental. The
further we move from the age of Nubuwwat, the fewer
become the Saadiqeen. The current era in which we find
ourselves is practically barren of Saadiqeen. They all have
departed and are to be found only in the graves. Regarding the

2
 THE SAADIQEEN

disappearance of the Saadiqeen and Saaliheen, Rasulullah

(sallallahu alayhi wasallam) said:
“The Saaliheen are departing one after the other (in quick
succession) until there will remain only the scum such as the
chaff of dates or barley. Allah Ta’ala will have no care
whatsoever for them.”

In this era we are deprived of the Saadiqeen. When the

physical companionship of the Saadiqeen is not available, all
the Mashaaikh have advised and emphasized the imperative
importance of reading daily many pages from the life
episodes, advices and admonition of the Auliya. Insha-Allah,
this will become an adequate substitute for the sincere seeker
of Islaah – moral reformation and spiritual elevation.

Hadhrat Junaid Baghdadi (Rahmatullah alayh) said that the

Waaqiaat (Anecdotes) of the Auliya are among the armies of
Allah Azza Wa Jal. They morally purify and spiritually fortify the
Traveller along the Path of Rectitude leading to Allah Ta’ala.
Confirming this truth, the Qur’aan Majeed says:
“And, whatever We narrate to you of the stories of the Rusul
(Messengers of bygone times and of the Auliya), is to fortify
your heart.”

This Aayat is in the first instance for Rasulullah (Sallallahu

alayhi wasallam). The address is directed at him. When the
Waaqiaat of the bygone Ambiya and Saadiqeen are a means
for fortifying the purified heart of even Rasulullah (Sallallahu
alayhi wasallam), then we can understand the need for us to
adopt this method prescribed by the Qur’aan Majeed. The
3
 THE SAADIQEEN

imperative importance of companionship with the Saadiqeen

is highlighted and emphasized in the following Qur’aanic Aayat:
“And, keep yourself (O Muhammad!) resolutely with those who
call unto their Rabb morning and evening for the Sake of His
Face (His Pleasure), and do not divert your eyes from them. Do
you desire the adornment of the dunya? And, do not follow
him whose heart is ghaafil (oblivious) of Our Thikr and he
follows his vain desires, and his affairs are in transgression of
the limits.”
(Kahaf, Aayat 28)

Someone asked Hadhrat Shaikh Bu Ali Daqqaaq (Rahmatullah

alayh) if there was any benefit in listening to the episodes of
the Auliya if one does not practise accordingly. He said that
there are two benefits.
(1) If the person is a seeker of the Truth, his resolution will
increase. His search will increase.
(2) If a person suffers from pride, then his pride will
diminish, and he will abstain from making claims of
deception. He will view his virtues as deficiencies.

It is accepted that, especially in this era of abject Imaani

weakness, it is not possible to follow in exactitude the austere
ways of Taqwa and Wara’ of the illustrious Auliya of bygone
times. The objective of reading and reflecting on the
anecdotes of the Auliya is to view oneself in the mirror of these
Auliya. In this Mirror one will observe with clarity one’s own
deficiencies, and how far one has drifted from Siraatul
Mustaqeem. When this realization dawns on a person, he will
make endeavours to reform himself and at least conduct his
4
 THE SAADIQEEN

life within the parameters of the Shariah. And, this is the very
minimum obligatory requisite for immediate salvation in the
Aakhirah, i.e. salvation from the Fire and entry into Jannat
without first having to be purified in Jahannam.

Rasulullah (sallallahu alayhi wasallam) said that the Rahmat of

Allah Ta’ala descends when the stories of the Auliya are
narrated. The Faidh (spiritual effulgence) of the Auliya whose
life episodes are narrated exercises an effect on the audiences
and becomes a wealth of fortune for them before Maut.

Some people asked Shaikh Abu Yusuf Hamdaani (Rahmatullah

alayh): “When the Auliya disappear – when they are hidden,
then what should we do to remain safe from the moral and
spiritual ravages of the world?” The Shaikh said: “Daily read 16
pages of their advices and admonition..”

Hadhrat Shaikh Fareeduddeen Attaar (Rahmatullah alayh) said:

“This kalaam (i.e. the advices of the Auliya) is the best speech.
It creates an aversion in the heart for the dunya. It reminds of
the Aakhirat. It cultivates friendship for Allah Ta’ala in the
heart. It impels a person to make preparations for the Aakhirat.
The kalaam of the Auliya is the commentary of the Qur’aan and
Ahaadith.”

Although we are not of the Saaliheen and Saadiqeen, we do

love them. Perhaps Allah Ta’ala will bestow to us reformation
by virtue of this love, and perhaps he resurrects us in the
Assembly of those whom we love.

5
 THE SAADIQEEN

HADHRAT MUHAMMAD SAMMAAK

(Rahmatullaah alayh)

The lofty status which Hadhrat Ma’roof Karkhi (rahmatullah

alayh) had gained was from the advices and admonition of
Hadhrat Muhammad Sammaak (rahmatullah alayh). The
Khalifah Haroon Rashid would appear in his presence with
utmost humility. Once Hadhrat Sammaak said to Haroon
Rashid: “O Ameerul Mu’mineen! Tawaadhu’ (Humility) is
loftier than your greatest virtue.

* The right of Tawaadhu’ is that you do not regard yourself

better than any person.

* People of former times (i.e. the Auliya) were embodiments of

‘medicine’ (spirituality – roohaaniyat). People acquired cure
(spiritual reformation) from them. On the contrary, today the
people (the Shaikhs) are embodiments of disease (spiritual and
moral maladies). There is no cure for their diseases.

* The Tareeq (the Path of Tasawwuf/Moral reformation) is that

you regard Allah Azza Wa Jal to be your Consoler and His Kitaab
your confidante.

* Tama’ (avarice – greed) is like a rope around your neck and a

chain on your legs. Remove these fetters so that you are
emnacipated.

6
 THE SAADIQEEN

* There was a time when it was difficult for a Waa-iz (one who
gives lectures) to deliver a wa’z just as today it is difficult for
the Ulama to make amal (i.e. to practically implement the
teachings of the Deen). And, there was a time when there were
few lecturers just as today there are few Ulama practising
according to their Knowledge.

* Once Hadhrat Sammaak was seriously ill, suffering

considerable pain. Hadhrat Ahmad Hawaari (rahmatullah
alayh) went to call a physician who was a Christian. On the way
to the physician, he met an old sage whose face was radiant
with noor. He was dressed exquisitely and the fragrance of a
wondrous perfume was emanating from him. He asked me
about my mission. When I explained, he commented:
“Subhaanallaah! How can the Friend of Allah seek aid from the
enemy of Allah? Go back, and tell Ibn Sammaak to place his
hand on the pain and to recite:
ِ ِ ِ‫ْحِ ِنِاِلِ ِرِح‬
ِ‫يم‬ ِ ِِِ‫بِ ِسِ ِم‬
ِ ِ ِ‫اّللِ اِِلِ ِر‬

۞ ِ‫اكِإِلِ ِمِبِِ ِِش ِرِاِ ِوِنِِ ِذيِ ِرِا‬

ِ ِ ِِ‫۞ وَِبِاِْلِ ِ ِِقِ أِِِنِ ِزِلِنِِ ِ ِاهِ ِوِبِاِْلِ ِ ِِقِنِِ ِزِ ِلِ ِوِ ِمِاِ أِِِ ِرِ ِسِلِن‬
Ahmad Hawaari returned and conveyed the message. Hadhrat
Sammaak did as was instructed and was immediately cured.
He then asked: “Do you know who the Sage was?” Ahmad
Hawaari said: “No.” Hadhrat Sammaak said: “He was Khidhr
(alayhis salaam).”

* During his state of Sakraat (i.e. on the verge of dying), he

exclaimed: “O Allah! You know that whilst I was sinning I

7
 THE SAADIQEEN

nevertheless loved your obedient Friends (the Auliya). Do

efface my sins in lieu of this (love for Your Auliya).”

* Hadhrat Sammaak had remained a bachelor all his life. After

his demise some persons saw him in their dreams, and they
queried of his condition and how he fared by Allah Ta’ala. He
responded: “I was most generously forgiven and abundantly
rewarded. However, no one had acquired the honour which a
man toiling and struggling in grief with his family, had
acquired.”

8
 THE SAADIQEEN

HADHRAT MUHAMMAD BIN ASLAM

TUSI
(Rahmatullah alayh)

* People had given Hadhrat Muhammad Bin Aslam Tusi

(rahmatullah alayh) the title of Lisaanur Rasool (The Tongue of
Rasulullah – sallallahu alayhi wasallam). No one during his era
followed the Sunnah as meticulously as Hadhrat Tusi.
He was detained in jail for two years for proclaiming that
the Qur’aan was the Uncreated Word of Allah Ta’ala. This is the
belief of the Ahlus Sunnah Wal Jama’ah. He was subjected to
great trials and persecution in jail, but he remained firm in this
proclamation.
Every Friday in jail he would take ghusl, place his musalla on
his shoulder and head for the gateway. The guard would stop
him and order him back. Then he would say: “O Allah! I have
done what was incumbent on me.”

* When Abdullah Bin Taahir, the newly appointed governor

arrived in the city of Nishapur, all the nobility and scholars
came to welcome him. The entire city was involved in
welcoming him for three days. Thereafter he asked if any of
the prominent inhabitants of the city had not presented
themselves to welcome him. He was informed that two
persons – Ahmad Bin Harb and Muhammad Bin Aslam Tusi –
had not come. The governor was curious to know the reason
for their absence. He was told that both were Ulama Rabbaani
who do not come forward to meet kings and rulers. Abdullah
Bin Taahir said: “If they do not come, I shall go to meet them.”
9
 THE SAADIQEEN

When the governor arrived at the residence of Hadhrat Ahmad

Bin Harb (rahmatullah alayh), he found him deep in
contemplation. The governor stood waiting with respect.
After some time, Hadhrat Ahmad Bin Harb lifted his head.
Looking at the governor, he (Ahmad) commented: “I have
heard that you are very handsome. Now that I have seen you, I
can say that you are more handsome than what I have heard.
Listen! Do not despoil your handsomeness by contravening the
Laws of Allah Ta’ala..”

Then, Abdullah Bin Taahir went to the home of Hadhrat

Muhammad Bin Aslam Tusi (rahmatullah alayh). However, the
governor was not granted permission to enter. The governor
remained standing with humility at the entrance of the house
and said to himself: “He will have to come out for Salaat. I shall
then meet him.” He waited for a considerable time, then he
mounted his horse and sat there waiting. It was Friday. At the
time of Jumuah Salaat, Hadhrat Tusi emerged from his home.
On seeing Hadhrat Tusi, the governor immediately alighted
from his horse. He went down and kissed the feet of Hadhrat
Tusi, and he (the governor) overwhelmed with emotion
supplicated: “O Allah! He ([Link] Tusi) detests me, for I am
an evil person, but I love him because of his piety. O Allah!
With Your kindness transform me into a pious person by the
virtue of this pious person.”

* Hadhrat Muhammad Bin Aslam Tusi was always in debt. He

would obtain loans and distribute the money to the Fuqara.
Once a Jewish creditor came and demanded payment. Hadhrat
Tusi had nothing to offer. At the time he was sharpening a
10
 THE SAADIQEEN

pencil. He told the Jew to take the shavings of the pencils

which were scattered on the ground. When the Jew picked up
the shavings he found them to be pure gold. He exclaimed:
“The Deen of such servants is undoubtedly the true religion.”
There and then the Jew embraced Islam.

* Hadhrat Abu Ali Faarmadi (rahmatullah alayh) was delivering

a wa’z (lecture) in the Musjid of Nishapur. Present was also
Imaamul Harmain (the Imaam of the Musjids of Makkah and
Madinah). Imaamul Haramain asked Hadhrat Abu Ali: “Who
today is the group in the scope of the Hadith: ‘The Ulama are
the Heirs of the Ambiya.’?’ Hadhrat Abu Ali responded:
“Neither you nor I. The man who is sleeping at the entrance is
the one (i.e. the Heir of the Ambiya).” He pointed towards
Muhammad Bin Aslam who was sleeping at the entrance.

* When Hadhrat Muhammad Bin Aslam Tusi was in his last

illness, a neighbour saw in a dream that Hadhrat Tusi was
saying: ‘Alhamdulillah! I have been set free from this grief (i.e.
the world).” Early in the morning the neighbour went to inform
Hadhrat Tusi of the dream. On reaching his home, he
discovered that Hadhrat Muhamamd Bin Aslam Tusi
(rahmatullah alayh) had died during the night.

11
 THE SAADIQEEN

HADHRAT AHMAD HARB

(Rahmatullah alyh)

* Once some noblemen of Nishapur went to visit Hadhrat

Ahmad Harb. Whilst they were sitting in conversation with
him, the son of Hadhrat Harb passed nearby on the outside. He
was playing the guitar and walking like a drunken man totally
absorbed in the music. The noblemen stared in amazement at
the son. Hadhrat Ahmad Harb who was obviously much
embarrassed said: “Once some food came from my neighbour
and we ate of it. That same night I had relations with my wife,
and this son was conceived. It later transpired that the food
had come to the neighbour from the ruler.” (The consequence
of eating the doubtful food was the wayward child.)

* One of the neighbours of Hadhrat Ahmad Harb was a fire-

worshipper. He was a trader. Once robbers had waylaid his
caravan and looted the entire wealth of the caravan. It was a
great loss for the trader. When Hadhrat Ahmad Harb heard of
the calamity, he went with a few of his mureeds to console
him. When he arrived at the neighbour’s house, he and his
mureeds were warmly welcomed by the trader. He treated
them very hospitably.

It occurred to the fire-worshipper that Hadhrat Ahmad Harb

and his group had come for some food. This thought occurred
to him because it was a time of famine in the land. This
thought of the neighbour became revealed to Hadhrat Ahmad
Harb (by way of kashf). Hadhrat Ahmad Harb said to the trader
12
 THE SAADIQEEN

not to make any food arrangements as they had come solely

to sympathize with him because of the calamity. The trader
said: “Yes, undoubtedly I have lost much wealth. But, on
account of the loss I have to be incumbently grateful for three
issues:

The first is that others have robbed my wealth. I have not

robbed anyone’s wealth. Second: They looted half of the
wealth. Half remained behind. Third: They robbed me of
worldly possessions. My religion remains with me.”

Hadhrat Ahmad Harb instructed his mureeds to write what

the trader had said. He commented: “Wisdom is discernable in
what he has said.” Then Hadhrat Harb said to the fire-
worshipper: “Tell me, why do you worship the fire?” The trader
said: ‘So that tomorrow on the Day of Resurrection it will not
burn me., and that it (the fire) delivers me to the Almighty
Creator.” Hadhrat Ahmad Harb said: “You are dwelling in a
great deception. Firstly, fire is extremely weak. The opinion you
have of it is nonsensical. If even a child throws some water on
the fire, it will be extinguished. Now reflect! How can such a
weak entity deliver you to the All-Powerful Creator?
Furthermore, the fire is ignorant. It is unable to distinguish
between musk and filth. It will equally burn both.

For seventy years have you been worshipping the fire whilst I
have never worshipped it. Come, let us both insert our hands
into the fire to see if it appreciates your worship. Bahraam was
impressed by this talk. He said: “I want to pose four questions.
If you answer correctly, I shall abandon worshipping the fire
13
 THE SAADIQEEN

and become a Muslim.” Hadhrat Ahmad Harb told him to pose

his questions.

Bahraam said: “Why did Allah create this creation? After

creating it, why does He sustain creation? After sustaining
creation why does He cause death? After death why will he
resurrect creation?” Hadhrat Ahmad Harb responded:
“He created creation so that his creative power is recognized.
He sustains so that His providence (Razzaaqiyat) becomes
known. He causes death so that His Wrath is recognized. He
resurrects so that His power becomes known.”

Bahraam said: “I feel that this fire should be tested”. Hadhrat

Ahmad Harb held his hand over the fire for quite some time.
The fire had no effect on his hand. When Bahraam observed
this, he spontaneously proclaimed the Kalimah Shahaadat.
Hadhrat Ahmad Harb let out a scream and fell down
unconscious. After a short while when he became conscious,
his mureeds asked for an explanation. Hadhrat Ahmad Harb
said: “The moment Bahraam recited the Kalimah, it was
revealed to my heart: ‘O Ahmad! After worshipping the fire for
seventy years, Bahraam embraced Imaan. You have been a
Muslim for 70 years. It remains to be seen what you will bring
forth.’
“Imaan is suspended between fear and hope”, said
Rasulullah (sallallahu alayhi wasallam).

* Hadhrat Harb would not sleep during the nights. He

perpetually remained awake the entire night. Once his
companions said: “What harm will there be if you take rest for
14
 THE SAADIQEEN

just one night?” Hadhrat Ahmad Harb said: “How can a man
who is being buffeted between Jannat and Jahannam, not
knowing which of the two is his ultimate destination, ever
sleep?”

* I wish that I knew who is indulging in gheebat about me so

that I could send him gifts for rendering such favours to me. I
shall most certainly be kind to him.”

* “Fear Allah Azza Wa Jal as much as you are able to. Be

engrossed in His ibaadat. Beware of the world. Do not let it
deceive and destroy you as it had destroyed others before
you, for then you will be embroiled in calamity.”

* Hadhrat Yahya Bin Muaaz (rahmatullah alayh) had made

wasiyyat to his followers: “When I die, place my head on the
feet of Hadhrat Ahmad Harb (rahmatullah alayh).” This
wasiyyat illustrates the lofty status of Hadhrat Ahmad Harb
(rahmatullah alayh).

* Once his mother roasted a fowl and encouraged him to

consume it saying that he should have no doubt whatever in
the wholesomeness of the fowl. There was absolutely no doubt
in it. Hadhrat Ahmad Harb said: “This is the very same fowl
which had once ate some seeds in the yard of our neighbour.
The neighbour is a soldier, hence this fowl is not fit for eating.”

Soldiers are generally oppressors. The effect of their

oppression pervades all their activities and possessions, hence

15
 THE SAADIQEEN

Hadhrat Ahmad Harb regarded the fowl to be unfit for

consuming.

* A Buzrug said: “Once I was in a majlis (gathering where a

discourse is given) of Hadhrat Ahmad Harb. He made such a
statement which brightened my heart. Today even after forty
years, my heart remains bright as the effect of that statement.
It has never departed from my heart.”

* Once while Hadhrat Ahmad Harb was absorbed in

Thikrullaah, it began to rain in torrents. The thought crossed
his mind to attend to his kitaabs in the next room. He thought
that his kitaabs would be damaged if the roof leaked. As he
was ruminating, he heard a Voice reprimanding: “O Ahmad!
Go to where your heart is focused.” Immediately he realized
his error and repented.

For a Wali of the calibre of Hadhrat Harb, it was a ‘sin’ to

divert from Thikrullah to an act of lesser significance. The
descent from the sublime is intolerable for the Auliya, hence
the Divine Reprimand.

16
 THE SAADIQEEN

HADHRAT HAATIM ASAMM,

(Rahmatullah alayh)
Hadhrat Haatim Asamm (rahmatullah alayh) was the Mureed
of Hadhrat Shaqeeq Balkhi (rahmatullah alayh). He was among
the well-known Mashaaikh of Khurasaan. In zuhd and wara’ he
was incomparable during his time. Hadhrat Junaid Baghdadi
(rahmatullah alayh) said: “Haatim Asamm is the Siddeeque of
our era.”

* Hadhrat Haatim said to his mureeds: “If anyone asks you

what have you learnt from me, then say that you have
acquired two things from me. One: To be contented with
whatever you have, and two: to have no hope in whatever
others have.”

* Once he said to his mureeds: “I have devoted a great portion

of my life teaching you. Is there anyone among you who
could be said to be cultured and refined? One mureed said: A
certain person has spent much time in Jihad.” Hadhrat Haatim
said: “He is called a Ghaazi. I am in search of a cultured and
refined person.” Someone else said: “A certain person had
spent much wealth in the Path of Allah.’ Hadhrat Haatim said:
“He is called a generous person. I want a cultured and refined
person.” Another mureed said that a certain person had
performed many Hajj. Hadhrat Haatim said: “He is called a
Haajji. I ask for a cultured and refined person.”

17
 THE SAADIQEEN

They said: “Hadhrat, do inform us who is a cultured and refined

man.” Hadhrat Haatim said: “The one who fears Allah Ta’ala
and has no hope on anyone but Allah Ta’ala.”

* The following episode bears testimony to the modesty and

nobility of Hadhrat Haatim. Once a lady came and posed a
question. Accidently she released wind. Obviously, she was
smitten by shame. However, Hadhrat Haatim pretending to be
deaf, said loudly: ‘O Sister! Speak up! I am quite deaf.’ After
the lady raised her voice and repeated the question, he again
instructed her to speak loudly, saying that he could not hear
well. Understanding him to be deaf, the lady felt at ease. Then
he answered her question. As long as she was alive, Hadhrat
Haatim pretended to be deaf. Everyone believed he was deaf,
hence they nicknamed him ‘Asamm’ (The Deaf One).

* Once in the City of Balkh, Hadhrat Haatim was delivering a

wa’z (lecture). During the course of the lecture, he supplicated
to Allah Ta’ala: “O Allah! Forgive even the worst sinner who is
today in this gathering.” In the gathering was a man whose
heinous profession was to steal the kafan of the newly buried
dead. That very same night this kafan-thief went to the
Qabrustaan with the intention of opening a new grave to steal
the kafan. As he was about to commence his evil act, he heard
a Voice saying: “You were today forgiven in the gathering of
Haatim Asamm, and now you again resume your evil.” The
kafan-thief was terrified. He sincerely repented and never
again resorted to his evil profession.

18
 THE SAADIQEEN

* Hadhrat Muhammad Raazi (rahmatullah alayh) said: “I lived

in the company of Hadhrat Haatim Asamm (rahmatullah alayh)
for many years. In all this time I saw him only once becoming
angry. Once while he was walking in the marketplace he saw a
trader who had apprehended one of his (Haatim’s) students.
The trader was shouting at the student: ‘You had bought
goods from me. You have consumed it. Now pay.’ Hadhrat
Haatim proferring advice said to the trader: “O Respected one
be lenient.” The trader retorted: ‘What leniency? I shall extract
my money now.’

Overwhelmed with anger, Hadhrat Haatim removed his shawl

and struck it on the ground. Immediately, the entire
marketplace was filled with gold. Then he commented: ‘Take
what is owed to you. But, I warn you – take nothing more. If
you do, your hands will become paralyzed.” Greed overcame
the trader. As he took more than his due, his hands became
paralyzed.”

* Once an affluent man came to invite Hadhrat Haatim Asamm

(rahmatullah alayh). Despite his refusal, the man persisted in
his request. Finally Hadhrat Haatim said: “I shall accept your
invitation on three conditions: One: I shall sit wherever I wish.
Two: I shall eat whatever is pleasing to me. Three: You will
have to obey whatever I request.” The man accepted all three
conditions.

When Hadhrat Haatim reached the home of the host, he sat at

the rear where the shoes were kept. The host begged him to
come forward and be seated in the place reserved for him. He
19
 THE SAADIQEEN

reminded the host of the first condition. When all the

sumptuous food was spread out, he began eating two pieces of
dry bread which he had brought with him. When the host
begged him to eat from the delicious foods, Hadhrat Haatim
reminded him of the second condition. After all the guests had
ate, he instructed the host to bring a hot tawa (a hot metal
plate on which bread is baked). Then standing on the tawa
with his bare feet, he said: “I have eaten two pieces of dry
bread and some pride has developed in me. Do you believe
that tomorrow on the Day of Qiyaamah, Allah Ta’ala will
demand an account for whatever you had consumed?” All
present responded: ‘Yes, we believe.’

Hadhrat Haatim said: “It is my opinion that you do not believe.

On the contrary, you deny this belief. If you are truthful in your
claim, then everyone should imagine that this is the Day of
Qiyaamah. Each one should in turn step on to this hot tawa,
and enumerate what he has eaten today in this house.” All
replied that they lack the ability for this. Hadhrat Haatim then
said: “Now reflect! Tomorrow on the Day of Qiyaamah how will
you be able to give Allah Ta’ala a reckoning. He says in the
Qur’aan Majeed: “Most certainly on that Day will you be
questioned about the bounties (which Allah has provided for
you).”

The impact of Hadhrat Haatim’s word reduced everyone to

tears and sobbing. It appeared as if there was a funeral in the
house.

20
 THE SAADIQEEN

Once Hadhrat Abu Bakr (radhiyallahu anhu) and Hadhrat Umar

(radhiyallahu anhu) were with Rasulullah (sallallahu alayhi
wasallam) eating some dates. Rasulullah (sallallahu alayhi
wasallam) recited the aforementioned verse to emphasize that
a reckoning will be taken on the Day of Qiyaamah for every
Ni’mat Allah Ta’ala has provided on this earth. There is a need
to reflect how we earn and how we spend and use the Ni’maat
(Bounties) of Allah Ta’ala. A reckoning will be demanded for
the minutest bestowal and for every act of commission and
omission.

* Once a wealthy man offered a considerable sum of money to

Hadhrat Haatim. Refusing to accept, he said: “I fear that after
your death, I shall have to supplicate: “O Provider of Sustence
in the Heavens! The provider on earth has died. So now You
take care of me.”

* Once someone asked Hadhrat Haatim: “From whence do you

eat?” He responded: “From such a kitchen of Allah Ta’ala in
which there is no fear of reduction.” Then the man retorted:
“You eat from the wealth of people, which you acquire by
deception.” Hadhrat Haatim said: “Did I ever eat from any of
your wealth?” The man said: “No.” Hadhrat Haatim said:
“Indeed it would be good if you become a Muslim.” The man
said: “You are unnecessarily disputing.” Hadhrat Haatim said:
“On the Day of Qiyaamah, Allah Ta’ala will demand proof from
everyone.” The man said: “All of this is idle talk.” Hadhrat
Haatim said: “Do not think of this as idle talk, if Allah Ta’ala
had not revealed these laws, then your mother would not
have been lawful for your father.”
21
 THE SAADIQEEN

Then the man said: “In all honesty, does your sustenance (Rizq)
descend from the heavens?” Hadhrat Haatim said: “Forget
about my Rizq, the Rizq of entire creation comes from the
heavens. Just as Allah Ta’ala says in the Qur’aan Majeed: “In
the heaven is your Rizq and what you have been promised.”

The man said: “I thought that your Rizq comes to you by

entering through the window of your home. I desire that you
lay down to enable me to see how your food comes to your
mouth.” Hadhrat Haatim said: “ On hearing this, Hadhrat
Haatim went to lay on the bed. He remained there for two
years and his Rizq would come miraculously to him.
Thereafter, the man repented and asked for naseehat (advice).
Hadhrat Haatim said: “Banish having hopes on others. So that
they too will have no hope in you. Worship Allah in such a
manner that no one besides Allah and you are aware thereof.
Wherever you are, be of service to creation.”

* Once Hadhrat Haatim asked Imaam Ahmad Bin Hambal

(rahmatullah alayh): “Do you search for Rizq?” He said: “Yes.”
Hadhrat Haatim said: “Do you search for it before its time or
after its time?” Imaam Hambal thought: “If I say, before its
time, he will respond: ‘Why waste time?’ If I say: ‘After its
time?’, he will say: ‘Why pursue something which has already
transpired?’ If I say: ‘I search for it on its time’, he will say:
‘Why search for something which is already found?’ Imaam
Hambal remain silent in this bewilderment.

A Buzrug commented: “The answer for this question is: The

search for Rizq is not Fardh nor Waajib nor Sunnat. Why
22
 THE SAADIQEEN

should one search for something which is beyond the confines

of these three categories? And why should one search for
something which itself is searching for you?’ This is affirmed
by Rasulullah (sallallahu alayhi wasallam). This in fact is the
response of Hadhrat Haatim to his question. Hence, he said:
“Upon us is to worship Him as He has commanded, and upon
Him is to feed us as He has promised.”

COMMENT
An objection with which this response could be assailed are
Ahaadith such as: “The quest for halaal (Rizq) is the obligation
after the obligation (of Salaat).” Also, Allah Ta’ala states in the
Qur’aan Majeed: “When Salaat has been performed (i.e. after
Salaat), then spread out in the earth...” (to seek your Rizq).
These narrations confirm that at least the quest for Rizq is
Sunnat. So how can its Sunniyat be negated?

The answer for this objection, and Allah knows best, is: These
narrations are directed at the masses of weak Tawakkul. As for
the selected Auliya whose Tawakkul is of the highest state of
perfection, the quest for Rizq is superfluous and a waste of
time. Their Yaqeen in Allah’s Razzaaqiyat, and in Rasulullah’s
statement that Rizq follows one like one’s shadow, is perfect.
Thus, they have no need to devote time to pursue what has
been destined to reach them. And, Allah knows best.

* Hadhrat Haamid Lifaaf (rahmatullah alayh) narrating from

Hadhrat Haatim (rahmatullah alayh) said: “Every morning
Iblees tempts me by saying: ‘What will you eat today?’ I

23
 THE SAADIQEEN

respond: ‘I shall eat Maut (Death).” When iblees says: “What

will you wear?”, I say: “The kafan.” When he says: “Where will
you live?’, I say: “In the Qabar.” Perplexed, Iblees blurts out:
‘You are extremely harsh and hard-hearted.’ Then he flees
from me.

COMMENT
Hadhrat Haatim Asamm, in this naseehat, depicts the general
state of people. He states their fears and provides the answer
and the solution. People fear poverty. They struggle to
acquire their Rizq. In so doing they pursue unlawful and
doubtful ways and means. All these fears are baseless and
inspirations from shaitaan. The remedy is to contemplate on
Maut and the Aakhirat so that the reality of the shortness of
this ephemeral life and the real existence of the Qabar and
Aakhirat become a vivid perception to instil life in our dead
beliefs. Our Rizq is predestined and so are all our affairs.
Operate within the bounds of the Shariah and assign all affairs
to Allah Ta’ala. Whatever the end result is of our lawful efforts
is Allah’s decree with which we must be contented.

* Once Hadhrat Haatim decided to participate in Jihad for four

month. He said to his wife: “How much should I leave for your
maintenance?” His wife responded: “For as long as you wish
me to live.” Hadhrat Haatim said: “Your life is not in my
control.” The wife said: “Similarly, my Rizq is not in your
control.”

24
 THE SAADIQEEN

After Hadhrat Haatim’s departure, an old lady asked his wife:

“How much has Haatim left for your Rizq?” The wife said:
“Haatim himself used to consume Rizq. He has now left while
the Provider of Rizq is right here.”

* During the battle, a Turk overwhelmed Hadhrat Haatim and

was on the verge of killing him. Hadhrat Haatim afterwards
said: “Not the slightest fear had settled on me. I did not turn
my attention to anyone or anything. But, I awaited to see how
the command of Allah will unfold. Suddenly an arrow struck
the Turk who fell down dead. He came to kill me, but he
himself perished.”

* Once before departing for Hajj, a man asked for naseehat

(advice). Hadhrat Haatim Asamm said: “If you are in search of a
friend, make Allah Ta’ala your friend. He is sufficient as a
friend. If you desire companions, then Kiraaman Kaatibeen (the
two Recording Angels) are sufficient. If you desire to derive
lesson, the world is sufficient. If you desire a consoler and
sympathizer, the Qur’aan is sufficient. If you desire (to listen)
to a lecture, the cock is sufficient. If what I have said are not
palatable to you, then Jahannam suffices for you.”

* Once Hadhrat Haatim said to Hadhrat Haamid Lifaaf: ‘How

are you?” He replied: “I am with salaamat (peace) and aafiyat
(safety).” Hadhrat Haatim said: “Salaamat and Aafiyat are only
after having crossed the Siraat (The Bridge in Qiyaamah) and
having entered into Jannat.”

25
 THE SAADIQEEN

* Someone asked Hadhrat Haatim: “What do you desire?” He

said: “That I be with aafiyat (safety) from morning till evening.”
The person said: “All your days pass whilst you are with aafiyat.
Hadhrat Haatim said: “The day that I am not sinning and
disobedient, only then will I be with aafiyat.” No one should
feel snug in his imagined ‘sinlessness’ and in his own piety.

* Someone said to Hadhrat Haatim: “Do you need anything?”

He said: “Yes, I need something.” When asked what the need
is, he said: “My need is that I do not see you nor do you see
me.”

* A Shaikh asked Hadhrat Haatim: “How do you perform

Salaat?” He replied: “With water I perform the external
Wudhu, and with Taubah the internal Wudhu. When I enter
the Musjid, I contemplate on entering Musjidul Haraam. I focus
on Maqaam-e-Ibraahim being infront of me. I view Jannat on
my right side and Jahannam on my left side. My feet are on the
Siraat, and Malakul Maut is behind me. My heart is focused on
Allah Ta’ala. Then I proclaim the Takbeer with utmost
reverence. I stand with utmost respect and recite the Qiraa’t
with great awe. I perform Ruku with great humility, and with
even greater humility the Sajdah. I sit with great diligence in
Qa’dah, and make the Salaam with profound gratitude.”

* Once Hadhrat Haatim addressing a gathering of Ulama said:

“If there are three attributes in you, then you are safe
otherwise Jahannam is waajib for you. One: Regret for the day
which passed you without you having been able to offer much
ibaadat nor could you avoid sins. If you endeavour today to
26
 THE SAADIQEEN

compensate for yesterday’s lapse, then when will you

compensate for today’s loss? Two: Regard today as an
opportunity to please Allah and to displease the enemies – the
nafs and shaitaan. Three: Fear for tomorrow. Will tomorrow be
destruction or salvation.” That is, will you remain a Mu’min or
become a kaafir. No one has any guarantee for his Imaan.
What the morrow holds, is unknown to us. Rasulullah
(sallallahu alayhi wasallam) said: “Imaan is suspended between
fear and hope.”

* “Allah Ta’ala has wrapped three things in three things:

(1) Faraaghat (leisure) in ibaadat.
(2) Ikhlaas (sincerity) in abandoning hopes in people.
(3) Freedom from divine punishment in obedience to Allah
Ta’ala.”

* “Fear death in the state of pride, greed and self-conceit.

Before the proud one is taken away from this world, Allah
Ta’ala humiliates him with others who are proud and arrogant
as he is. Allah Ta’ala takes the avaricious ones (the greedy)
from this world whilst they are hungry and thirsty. They will
be throttled (by Malakul Maut) and nothing will slip down
their throats (not even drops of water). Those who are self-
conceited are removed from this dunya whilst they are
wallowing in their faeces and urine.”

When assaulted by any evil attribute of the nafs, it is necessary

to immediately contemplate on Maut and the Qabr to
neutralize the evil promptings of the nafs.

27
 THE SAADIQEEN

* The pride and arrogance of the Ulama and Qurraa (qaaris) of

our time exceed by far the pride and arrogance of the kings
and the wealthy.”

* “Do not be proud on account of your palatial mansions and

orchards. There is no place more adorned and beautiful than
Jannat.”

* “Do not be proud of your ibaadat. You are aware of Iblees,

the accursed one. Despite the stupendous amount of his
ibaadat, he was cast out as an accursed. Do not be proud of
karaamat (miracles) and abundance of ibaadat. You are aware
what the fate of Bal’am Ba-oor was. He was from the Bani
Israaeel during the era of Nabi Yoosha’ (alayhis salaam). The
Qur’aan describing him, says: “His similitude is like a dog.”

COMMENT
Bal’am Ba-oor died as a kaafir. He was a great Aabid who was
Mustajaabud Da’waat (i.e. all his Duas were immediately
accepted by Allah Ta’ala). Falling in the trap of his wife, he
dared to supplicate against the Nabi who was leading Bani
Israaeel in Jihad against his (i.e. Bal’am’s) nation. He perished
with his tongue hanging out and stuck to his chest like a dog.
All his ibaadat and karaamat went to waste.

* “Whoever enters into the path of the Deen, shall taste three
types of Maut (Death).
(1) Mautul Abyadh (the White Death), i.e. Poverty.

28
 THE SAADIQEEN

(2) Mautul Aswad (the Black Death), i.e. Patience and

Endurance.
(3) Mautul Ahmar (the Red Death), i.e. Donning the garments
of the mendicants (the Sufis).”

In this context the “Deen” refers to the special Path of

Renunciation of the Auliya.

* “Whoever does not recite one Manzil of the Qur’aan in a day

and night and does not make incumbent on him reading some
of the stories of the Auliya will not be able to maintain the
safety of his Deen.”

* There are five types of hearts.

(1) A dead heart. This is the heart of the kuffaar.
(2) An ailing (sick) heart. This is the heart of sinners.
(3) An oblivious heart. This is the heart of those who fill their
stomachs.
(4) An inverted heart. This is the heart specifically of the
Yahood.
(5) A healthy heart. This is the heart of those who are filled
with fear and who are at all times eager for worship and
obedience.”

* “Be alert and examine the nafs on three occasions.

(1) When you do a deed. Remember that Allah is ever present
and seeing.
(2) When speaking. Remember that Allah is hearing.
(3) When being silent. Remember that He is aware of your
silence (and what transpires in your heart). “
29
 THE SAADIQEEN

* “A person has three desires (i.e. such desires which

perpetually makes demands).
(1) The desire to eat. Repose trust on Allah Azza Wa Jal in this
regard. (i.e. Be careful what you eat and how you eat).
(2) The desire to speak. Speak the truth and what is beneficial.
(Abstain from falsehood and futility).
(3) The desire to look. Cast looks of Ibrat, i.e. derive lesson and
admonition from whatever you look at.”

* “ There are three kinds of Jihad.

(1) The silent Jihad against shaitaan until this accursed one is
defeated.
(2) The open Jihad, i.e. the fulfilment of the Commands of
Allah Azza Wa Jal.
(3) The Jihad against the kuffaar until they are killed or you are
killed.”

* “The initial stage of Zuhd (i.e. renouncing the world) is to

repose trust on Allah Ta’ala. Its middle stage is Sabr, and its
final stage is Ikhlaas.”

* “Everything has an adornment. The adornment of Ibaadat is

Khauf (Fear for Allah Ta’ala). The sign of Khauf is the absence
of hope (i.e. having hope on anyone or for anything of this
world).”

* “If you desire to be the friend of Allah Azza Wa Jal, then be

pleased with His every decree. If you desire to be recognized in
the heavens, then be truthful and honour your promises.”

30
 THE SAADIQEEN

* “Haste is from shaitaan except in five acts.

(1) Feeding the guests.
(2) Burial of the mayyit (deceased).
(3) The marriage of a baalighah girl.
(4) Payment of debt.
(5) Repenting for sins.

* When Hadhrat Haatim came to the city of Baghdad, the

people informed the Khlaifah that the Zaahid of Khuraasaan
has arrived. The Khalifah sent for him. As Hadhrat Haatim
entered the palace doorway he exclaimed: Assalamu Alaika, O
Zaahid!’. The Khalifah responded: “I am not a zaahid because
the world is under my governance. You are a zaahid.” Hadhrat
Haatim said: “In fact you are a zaahid.” The Khalifah asked him
to explain how he has become a zaahid. Hadhrat Haatim
recited the Qur’aanic aayat:
”Say (O Muhammad!): ‘ The provision of the world is little.”

You are satisfied with this little worldly provision while I am not
contented with the whole world and the Aakhirat. How can I
be a zaahid?”

31
 THE SAADIQEEN

HADHRAT SAHAL BIN ABDULLAH

TASTARI
(Rahmatullah alayh)

* Hadhrat Sahal Bin Abdullah Tastari (Rahmatullah alayh) was

among the very senior Auliya of the era of the Salafus
Saaliheen. He was the mureed of Hadhrat Zunnun Misri
(Rahmatullah alayh). The loftiness of his spiritual status is
adequately portrayed by the fact that he remembered the
occasion in the spiritual realm, long before the appearance of
man on earth, when Allah Ta’ala had taken the pledge of
Imaan from the souls of the progeny of Aadam (alayhis
salaam). When Allah Ta’ala said to all the souls assembled in
the presence of Hadhrat Aadam (alayhis salaam) in Jannat:

ِ‫أِل ِ ِسِ ِتِبِ ِرِبِِكِ ِم‬

“Am I not your Rabb?”
In unision, the huge concourse of souls responded:

ِ‫قِاِلِِ ِواِبِِ َِلِشِهِدِنِِا‬

“Yes! (Most assuredly, You are our Rabb).”
Even during his childhood days he would say that he
remembered well that occasion. He also said: “I am aware of
everything which transpired whilst I was in the womb of my
mother.” When he was three years of age, he would spend the
night in Salaat with his uncle Muhammad Bin Sawaar

32
 THE SAADIQEEN

(rahmatullah alayh). He was perpetually fasting from the age

of seven years.

* “Taubah is compulsory on every person, whether he is of the

elite (i.e. Auliya and pious Ulama) or of the laypeople or
whether he is a sinner or an obedient person.”

* Since the time he became the mureed of Hadhrat Zunnun

Misri (rahmatullah alayh), Hadhrat Sahal never spread his feet
nor leaned against the wall. One day in Tastar (his home city),
he suddenly stretched his legs and said: “Ask me whatever you
wish.” When the people in surprise said: “Hadhrat, you had
never done so before.” He replied: “As long as the Ustaadh is
alive, the student should conduct himself with respect.” The
people made a note of the time and date. Later it was
established that Hadhrat Zunnun Misri (rahmatullah alayh) had
died in Egypt precisely on that day and time.

* The governor, Amr Laith was critically ill. All the physicians
had given up hope. It was said that only the Dua of a pious
person could be of benefit. Hadhrat Sahal (rahmatullah alayh)
was called. When in the presence of the governor, Hadhrat
Sahal said: “Dua is accepted for a person who repents and
turns towards Allah Ta’ala with obedience. However, your
prisons are full of Mazloomeen (oppressed persons). First
release them and repent.”

Amr Laith accepted this advice and ordered the release of the
prisoners. He sincerely made Taubah. Whilst Hadhrat Sahal was
engaging in Dua, the governor was immediately cured. To
33
 THE SAADIQEEN

express his gratitude, he offered Hadhrat Sahal a considerable

amount of gold coins, but Hadhrat Sahal refused to accept it.
He then left.
Outside the residence of the governor, a Mureed of Hadhrat
Sahl commented that if the gold had been accepted, many
Fuqara would have benefited. Hadhrat Sahal instructed him to
look ahead. Suddenly, the place was filled with gold. All
around was gold. Hadhrat Sahal said: ‘What need do I have of
the governor’s gold, when Allah Ta’ala has put so much gold at
my disposal?”

* Hadhrat Sahal (rahmatullah alayh) would frequently walk

over water (river and streams) without his feet becoming
moist. He would miraculously walk on the surface of a river.
Once when he was asked about this miracle, he said : ‘Ask this
Muath-thin. He is a truthful man.” When the Muath-thin was
asked to comment, he said: “I am not aware of it. But the other
day, while Hadhrat Sahal was taking a bath in this pond, he
slipped. If I had not been present to save him, he would have
drowned.”

In order to conceal his karaamat of walking over water, he

referred them to the Muath-thin who was unaware of the
miracle.

* A Buzrug narrated: “One Friday before Jumuah Salaat I went

to meet Hadhrat Sahal. I saw a snake at his house. I was filled
with fear. Hadhrat Sahal instructed me to enter. When I
entered, he commented: ‘A man who has not understood the
reality of the transcendental realms fears the creatures on
34
 THE SAADIQEEN

earth.’ Then he asked me regarding Jumuah Salaat. I said that

we are 24 hours walking distance from the Jaami’ Musjid. He
took hold of my hand. Instantaneously I saw that we were
inside the Jaami’ Musjid. After Salaat when we were outside,
Hadhrat Sahal viewing the large crowd emerging from the
Musjid, said: “All of them are the reciters of Laa ilaha ill al laah.
However, very few are sincere.”

* The home of Hadhrat Sahal was known as Baitus Sabaa’ (The

Home of the Wild Animals). For ages after his demise this name
remained famous. The reason for this designation was that
wild animals, even lions, would frequent his home. He would
feed these animals.

* Hadhrat Sahal had prescribed for one of his mureeds the

constant thikr of Allaahu-Allaah. The mureed was at all times
engrossed in this Thikr. One day, a rafter from the ceiling fell
on the head of the mureed. Blood gushed from his head. Every
drop which fell on the ground formed the word: Allaah

* Addressing his mureeds, Hadhrat Sahal said: “One will not

attain accomplishment (in the spiritual realm) as long as one
does not imbue within oneself one of two attributes. (1) He
becomes oblivious of entire creation, and his focus is only on
Allah Ta’ala. (2) His nafs becomes contemptible to him. He
remains completely unconcerned of whatever opinion people
have of him. He sees none but Allah Ta’ala.

* Hadhrat Sahal (rahmatullah alayh) said: “Once while I was on

journey walking through the wilderness, I saw an old woman
35
 THE SAADIQEEN

walking along with a stick. She was wrapped in a shawl. I

thought that she was lost, having been left behind by the
caravan in which she had been. As I neared, I put my hand in
my pocket to give her some money which she would need
along the journey. Immediately she thrust her hand in the air
and it was filled with gold coins. She said: “You obtain coins
from your pocket. I obtain it from the ghaib (unseen realm).”
Then suddenly she disappeared.”

* An Abdaal visited me. During the night time I would question

him about spiritual issues. I could discuss with him only during
the night time because after Fajr Salaat he would dive into the
river and remain underwater until the Zuhr Athaan. He would
then emerge and perform Zuhr Salaat with the Jamaat.
Immediately thereafter he would again dive into the river and
remain underwater until Asr, then emerge for Asr Salaat. This
was his practice for all the Salaat. It was surprising that when
he would emerge from underwater, not a hair of his was moist.
He remained with me for a very long time. In all this time, he
never ate anything nor spoke to anyone else.

* Hadhrat Sahl (rahmatullah alayh) said: “One night in a dream

I saw myself on the plains of Qiyaamah. People were
overwhelmed with fear. Suddenly I saw a white bird lifting a
person and taking him to Jannat. In this manner the bird
repeatedly returned to take a person into Jannat. I wondered
about this episode. Then I saw a folded paper in front of me. I
opened it. In it was written. ‘The name of this bird is Wara’
(Piety).’
36
 THE SAADIQEEN

Then I was led into Jannat. On entering I saw a crowd of 300

persons. After greeting them, I asked: “While on earth what did
you fear most?” All said: “An evil death.”
* In a dream I saw the accursed Iblees. I asked him: “What is
most difficult for you?” He said: “The heart of a Muslim in
which is ingrained the Remembrance of Allah.”

* Once Iblees gave a discourse on Tauheed. If all the Aarifeen

had been present, they would have been dumbstruck.

* “One night I met a Buzrug who was overwhelmed with

hunger. I presented some food to him. He discerned some
doubt in the food, hence he abstained from consuming it. Due
to extreme weakness he was unable to engage in his Ibaadat
(Nafl) that night. This was the first time in three years that he
had been unable to adhere to his routine ibaadat of the night.
However, in lieu of his hunger and abstention from consuming
what he believed to be mushtabah (doubtful), Allah Ta’ala
awarded to him such rewards which surpassed the collective
rewards of the ibaadat of all people of that night.”

* “When man’s stomach is filled with haraam food, then he

desires futility. His bestial lusts multiply, and his worldly wishes
and hopes increase.”
(Haraam and Mushtabah food corrupts the heart, weakens and
destroys roohaaniyat (spiritual stamina) and causes physical
diseases.)

* “Solitude and seclusion are devoid of their benefits as long as

the food is not halaal. Halaal food is acquired only when Allah
37
 THE SAADIQEEN

Ta’ala wills.” (This indicates the huge misfortune of those who

recklessly consume haraam and mushtabah foods. They have
been cast aside by Allah Ta’ala.)
* Eating once in 24 hours is the way of the Siddiqeen (Auliya of
the highest class).

* “It is only with hunger that Ikhlaas (Sincerity) and rectitude

of deeds are achieved. When Allah Ta’ala created the world, He
instilled sin and ignorance in satiation (full stomach and in
over-eating), and Ilm (Knowledge) and Hikmat (Wisdom) in
hunger.”

* “Inculcate four attributes to perfect Ibaadat: hunger,

seclusion, humility and contentment.”

* “Shaitaan, cursed by Allah Azza Wa Jal cannot approach the

one who remains hungry. The root of all spiritual calamities is
satiation (i.e. to always fill the stomach).

* Haraam food entraps the eyes, the ears, the tongue, the
stomach, the reproductive organs, the hands and the feet in
sins. Then sin emanates from him intentionally and
unintentionally. When only halaal is consumed, these organs
engage in obedience, and he becomes the repository of
virtue.”

* “Halaal and Tayyib are only that in which Allah Ta’ala is not
forgotten.”

38
 THE SAADIQEEN

* Once one of his Mureeds was overwhelmed with hunger. He

had not eaten for several days. In a spirit of dejection he said
to Hadhrat Sahal: “O Ustaad! What is rizq?” Hadhrat Sahal said:
“Remembrance of The Being Who is alive, Who does not die.”
* “People are of three kinds:
(1) Those who struggle against their nafs for the sake of Allah
Azza Wa Jal.
(2) Those who fight with people for the sake of Allah Azza Wa
Jal.
(3) Those who fight against Allah Azza Wa jal for the sake of
their nafs. They imply: “Why is Your law (O Allah!) not in
conformity with our nafs?”

* “Say to the one who desires to attain perfection in Taqwa:

“Abstain from all sins.”

* “The amal (act of ibaadat) which does not conform to (the

method) of the pious predecessors (Salafus Saaliheen) is a
cause for punishment.” (i.e. acts of bid’ah; adding to ibaadat;
deleting from ibaadat; introducing new acts in the form of
‘ibaadat’.)

* The hearts of the Aalim, Zaahid and Aabid are still dead. The
hearts of the Siddiqeen and Shuahada are alive.” ( The men of
only textual knowledge and superficial piety are deprived of
Roohaaniyat – spiritual stamina).

* The perfection of Imaan depends on the perfection of

A’maal (virtuous deeds). The perfection of virtuous deeds is by

39
 THE SAADIQEEN

means of Wara’ (Taqwa of a lofty stage).” Wara’ stems from

Ikhlaas. Ikhlaas is to abandon everyone besides Allah.”

* The Mukhlis (the one who is sincere) is cast into the trial of
difficulties and hardships. If in these trials he displays
impatience and restlessness, he is cast aside (from Allah’s
Proximity). If he remains resolute and patient in the trials, he is
granted Allah’s Proximity.”

* “He who does not worship Allah Ta’ala volitionally, the

worship of creation will be imposed on him.”

* “He who derives comfort in anything besides Allah Ta’ala, will

not smell even the fragrance of Yaqeen.”

* The Noor of Allah never settles in a heart in which are things

which are displeasing to Allah Ta’ala.”

* Such wajd and haal (ecstasy and spiritual states) which are
not condoned by the Qur’aan and Hadith are baatil (false and
baseless).”

* The heart which is hardened by knowledge is the worst of

hard hearts. Such a heart is the heart which relies on effort and
planning. It is bereft of reliance on Allah Ta’ala. Allah Ta’ala
keeps such a heart far from Him in this world, and in the
Hereafter his abode is Jahannam.” (This is the fate of the Aalim
who misuses his knowledge for worldly and nafsaani
objectives).

40
 THE SAADIQEEN

* There are three types of Ulama.

(1) The Aalim who has only textual knowledge (Zaahiri Ilm). He
proclaims his textual knowledge to the people of zaahir (i.e.
the materialists).
(2) The Aalim of Baatin who has spiritual knowledge which he
proclaims to the people of Baatin (the Auliya).
(3) The Aalim whose Knowledge is between him and Allah
Ta’ala. Others are unaware of such Knowledge.”

* There is no greater sin than ignorance.” (i.e. for a Muslim)

* Our (i.e. the Sufiya) Usool (Principles of life) are six: The
Kitaab of Allah, the Sunnah of Rasulullah (sallallahu alayhi
wasallam), Halaal food, abstention from inconveniencing
others even if they inconvenience us, remaining far from
prohibitions, and making haste in fulfilling the rights (of all and
everything).”

* “The first step (in the journey to Allah Ta’ala) is Taubah.

Taubah is to be remorseful for sins committed, and to be
shameful for evil desires, and to substitute evil deeds with
virtuous deeds.

* “The ability for Taubah is not acquired without maintaining

silence. Silence is not acquirable without seclusion and
solitude. The aptitude for Solitude is not acquired without
halaal food. The aptitude for consuming halaal food is not
acquired without fulfilling the rights of Allah Azza Wa Jal. The
rights of Allah cannot be fulfilled as long as one does not
exercise control over the limbs of the body. To achieve all of
41
 THE SAADIQEEN

this, it is necessary to supplicate to Allah Ta’ala for taufeeq

(guidance and ability).”

*”The holiest stage is to substitute one’s evil attributes with

virtuous attributes.”

* “Two things destroy man: The crave for honour and the fear
of poverty.”

* “Shaitaan does not approach a man whose heart is adorned

with genuine humility.”

* “There are five pearls of character:

(1) The independence of a mendicant (Sufi).
(2) Contentment of a hungry person.
(3) The external facade of happiness of a grieving person.
(4) Kindness to an enemy.
(5) The strength of a man who spends the night in ibaadat and
the day in fasting.

* “The greatest barrier between man and Allah Azza Wa Jal is

pride, and the closest way to Allah is humility.”

* “One who has pride is bereft of fear (for Allah). He who is

bereft of fear is not trustworthy. He who is not trustworthy
never becomes aware of divine treasures.”

* “He who has two faces will never perceive the fragrance of
Sidq (Truth).”

42
 THE SAADIQEEN

* “The Sunnat is snatched from one who meets a Bid’ati. Allah

Ta’ala extinguishes the Noor of Imaan from one who is pleased
with the actions of a Bid’ati. The similitude of the Sunnat on
earth is like Jannat is in the Hereafter. He who enters Jannat is
saved from sorrow and grief. He who is on the Path of the
Sunnat is saved from the lusts of the nafs and from acts of
bid’ah.”

* “Accepting the wealth of transgressors is like accepting

haraam.”

* “He who criticizes Tawakkul, criticizes Imaan. (This malady is

acute in materialists, even if they are Muslims.)

* The Shukr of the Aarif is his understanding that he is unable

to fulfil the rights of Shukr.”

* “The effusion of Allah’s bounties is perpetual. The greatest of

His bounties is that He imbues your heart with His
remembrance. There is no sin greater than forgetting Allah
Ta’ala.”

* “He who closes his eyes to haraam, is saved from grief and
sorrow.”

* “In the entire creation, the noblest and most beloved to Him
is the heart of the Mu’min. It is the heart of the Mu’min which
is the repository of His Ma’rifat. If there was a nobler creation
than the heart of the Mu’min, He would have made it the
repository of His Ma’rifat.
43
 THE SAADIQEEN

(The Mu’min in this context brings in its purview also the

Muqarrab Malaaikah and other intelligent Makhluqaat of
which we are unaware. The hearts of these noble creations are
also repositories of Allah’s Ma’rifat – Divine Recognition. While
the Mu’min’s heart is a lofty repository of Ma’rifat, it is not the
sole repository – And Allah knows best.)

* “There is no friend but Allah Ta’ala, and there is no guide but

Rasulullah (sallallahu alayhi wasallam). There is no food, but
Taqwa, and there is no deed, but Sabr.” (The exclusiveness is
for emphasis.)

* “Not a day passes without Allah Ta’ala calling: “O My servant!

You are not just. I remember you while you forget Me. The
more I call you unto Me, the further away you flee. I remove
calamities from you while you resolve to commit
transgressions. O Son of Aadam! Tomorrow on the Day of
Qiyaamah when you are in My Court, how will you account for
your injustice?”

* “Allah Ta’ala created man and said: “Confide your secrets in

Me. If you are unable, then look at Me. If you are unable, then
at least seek your needs from Me.”

* “Never shall you become alive as long as your nafs does not
die.”

* “He who has become the master of his nafs, has ennobled
himself. The master of the nafs becomes the master of others.
He whose nafs has vanquished him becomes contemptible.
44
 THE SAADIQEEN

There is no ibaadat more pleasing to Allah Ta’ala than

opposition to the desires of the nafs. He who has recognized
his nafs, has recognized Allah Ta’ala. He who has recognized
Allah, drowns in the ocean of happiness and pleasure.”

* “The first sin of a Siddeeq is to conform with his nafs.”

* “Allah Azza Wa Jal appoints a special Angel over the Saadiq to

propel him towards Salaat when its time arrives. He wakens
the Saadiq from his sleep.”

* “A Sufi is he whose heart is pure from (spiritual) pollution

and radiant with reflection. With Divine Proximity he is
secluded from others. Sand and gold are equal to him.”

* “Tasawwuf is to eat less, deriving comfort with Allah Ta’ala,

and to flee from people.” (This is not the be all of Tasawwuf.
These are vital ingredients of Tasawwuf).

* “There are three signs of Tawakkul: The Mutawakkil does not

ask. When given he does not accept. If he accepts, he
abandons it (i.e. he gives it away).” (This stage of Tawakkul is
for the select Auliya of lofty roohaaniyat).

* “The people of perfect Tawakkul are awarded with three

bounties:
(1) True Yaqeen (2) Revelation of the Unseen realm (3)
Revelation of Qurb-e-Ilaahi (Divine Proximity). Tawakkul is that
you do not cast aspersions on Allah Ta’ala. Believe firmly
without any vestige of doubt that whatever He has promised,
45
 THE SAADIQEEN

will reach you. Of the effects of Tawakkul is the state of

tranquillity whether one possesses something or does not
possess it. True Tawakkul will be acquired by him who
abandons all relationships besides His relationship.” (In such
abandonment there should be no violations of the Shariah).

* Tawakkul is a comprehensive concept which embraces all

virtuous attributes. In its embrace are:
Zuhd, Taqwa, renunciation of the world, Mujaahadah against
the nafs, acquisition of Ma’rifat from the objects of creation,
fear, hope, perception of Divine Greatness, Tafweez (i.e. to
assign affairs to Allah Ta’ala), and submission to Allah in grief
and sorrow.

* Haya (shame/modesty) is superior to khauf (fear). Haya is the

attribute of Allah’s select servants whilst khauf is the attribute
of the Ulama.” (i.e. the Ulama-e-Haqq who practise in
accordance with their Knowledge).

* “Fear is the male, Hope is the female, and Imaan is their son.”
[Rasulullah – (sallallahu alayhi wasallam) said: ‘Imaan is
suspended between fear and hope.’]

* Khauf (fear for Allah) does not settle in a heart in which

resides pride and arrogance.”

* “Khauf is for preventing one from prohibitions, Raja’ (hope)

is for obedience to the commands. The understanding of raja’
is the effect of khauf.”

46
 THE SAADIQEEN

* “Courage is to follow the Sunnat.”

* “He who befriends his nafs, has befriended Allah’s enemy.”

* Abandoning the nafs and turning to Allah Ta’ala is a most

difficult journey. The nafs is either a kaafir or a munaafiq or a
riyakaar (a show off).

* Ikhlaas is to hand over the Deen to Allah Ta’ala in exactly the

same manner in which it was acquired from Him, and not to
give it to anyone else (i.e. not to subject the Deen to the
innovations of people).”

* “Eating once daily is the practice of the Siddiqeen. Eating

twice is the practice of the masses of the Mu’mineen. Eating
thrice daily is the work of animals.”

* “The lowest level of virtue is to bear the difficulties imposed

by the people and to refrain from extracting revenge for a
wrong, and to forgive the wrongdoer, and to supplicate to
Allah Ta’ala to forgive him.”

* Someone asked for naseehat. Hadhrat Sahal (rahmatullah

alayh) said: “Be alert. Adopt solitude. Eat less and maintain
silence.”

* The day Hadhrat Sahal (rahmatullah alayh) died, a huge

concourse of people had gathered for the janaazah. There was
loud wailing. A Jew came out from his house to observe the
scene. As the Janaazah passed by his home, the Jew loudly
47
 THE SAADIQEEN

proclaimed: ‘O People! Do you see what I am seeing?” They

asked: “What are you seeing?” He said: “I am seeing Angels
descending on the Janaazah.” Then he recited the Kalimah
Shahaadat and became a Muslim.

* Hadhrat Abu Talhah Maalik (Rahmatullah alayh) said that the

day Hadhrat Sahal (Rahmatullah alayh) was born and the day
he died, he was fasting.

* One day Hadhrat Sahal was sitting with his companions when
a man passed in front of them. Hadhrat Sahal said: “This man
knows some spiritual mysteries.” As he spoke, the man
suddenly disappeared. We searched much for him, but in
vain. After Hadhrat Sahal (rahmatullah alayh) had been buried,
while one of his mureeds was sitting near to the grave, he saw
that person. The mureed said: “O Hadhrat! This Shaikh who lies
buried here had said that you are aware of spiritual mysteries.
For the sake of Allah Ta’ala Who had bestowed to you the
mysteries display for us a karaamat.” He pointed to the grave
of Hadhrat Sahal and said: “O Sahal, speak?”
From the grave, Hadhrat Sahal said: “Laa ilaha il lallaahu
wahdahu laa shareeka lahu.” Then the man said: “It has been
said that the one who recites this Kalimah, the grave is not dark
for him. Is it true?” From inside the grave, Hadhrat Sahal
(rahmatullah alayh) responded: “Yes, it is so.”

48
 THE SAADIQEEN

HADHRAT MA’ROOF KARKHI

(Rahmatullah alayh)

* The parents of Hadhrat Ma’roof Karkhi (Rahmatullah alayh)

were Christians. When they had admitted him to the school,
the teacher instructed him to say: ‘Trinity.”. He responded:
“No! He is Allah, The One.” The teacher repeated his
instruction several times. However, the boy responded each
time: “No, He is Allah, The One.” The teacher severely beat
him, but it made no change to the response of Hadhrat
Ma’roof who was about six years old at the time. He ran away
from the school and was no where to be found.
The parents said: “We wish that he returns. We shall
conform to the Deen he chooses for himself. He went to live
with Hadhrat Ali Bin Musa Ar-Ridha (rahmatullah alayh) and
became his mureed. After many years he returned to his
parents home and knocked at the door. His father asked: “Who
is there?” He said: “Ma’roof”. Father: “What Deen have you
adopted?” Ma’roof: “The Deen of Muhammad (sallallahu alayhi
wasallam).” Both parents embraced Islam.
He stayed in the company of Hadhrat Dawood Tai
(Rahmatullah alayh) for some time and made vast progress in
the spiritual realm. Hadhrat Muhammad Mansoor Bin Tusi
(Rahmatullah alayh) narrated: “I was by Hadhrat Karkhi in
Baghdad. I saw an injury on his face, and I asked him about it.
He said: “Don’t ask about something which is beyond your
capacity (of spiritual comprehension). Ask about issues which
will benefit you.” I persisted to know what had happened to
him. Then he said: “Yesterday while performing Salaat (i.e. in
49
 THE SAADIQEEN

Baghdad I desired to be in Makkah and perform Tawaaf. I thus

went there (miraculously), made Tawaaf then proceeded to the
Well of Zam Zam. I slipped and fell on my face. That is the
cause of this injury.”

* Once Hadhrat Ma’roof Karkhi (Rahmatullah alayh) was on

the outskirts of the city eating some bread. A dog was sitting
nearby. Hadhrat Ma’roof would eat a piece of bread and feed
a piece to the dog. His uncle happened to pass by. On seeing
his nephew, he reprimanded: “Have you no shame sitting here
eating with a dog?” Hadhrat Ma’roof said: “In fact, I am feeding
the dog because of shame.” Then he beckoned to a wild bird
flying overhead. The bird descended and sat on the hands of
Hadhrat Ma’roof. The bird covered its eyes and beak with its
wings. Then he commented: “Whoever has shame for Allah
Ta’ala, everything has shame for him.”

* Once when his wudhu broke, Hadhrat Ma’roof immediately

made Tayammum. It was said to him that the river is close by.
He said: “It is possible that before reaching the river, I may
die.”

* “A sign of Allah’s apprehension is that He involves a person

with his nafs and in futility.”

* “The sign of the friends of Allah is that their concern is only

Allah. They derive rest only with Allah, and their engrossment
is only in the affairs of Allah.”

50
 THE SAADIQEEN

* “When Allah Ta’ala wills goodness for a person, He opens up

the gateway of virtue for him, and He closes the avenue of
evil.”

* “The sign of deviation is indulgence in drivel talk and

rebounding on a person of the evil he plans for others.”

* “Seeking Jannat without virtuous deeds is sinful. Desiring

intercession without observing the Sunnah is deception. The
hope for Mercy whilst disobedient is stupidity.”

* Hadhrat Ma’roof was asked: “How shall we cultivate desire

for Ibaadat?” He said: “Banish the love of the world from your
heart. As long as you have worldly love in your heart, your
Sajdah will be for the object of that love.”

* “Have tawakkul (trust) on only Allah so that He be with you.

Refer all your complaints to only Allah. The entire creation can
neither benefit nor harm you.”

* One day whilst Hadhrat Ma’roof was fasting he was walking

through the market place. A water-carrier was proclaiming:
“May Allah have mercy on him who drinks from this water.”
Hadhrat Ma’roof drank from the water. When he was
reminded that he was fasting, he said that to gain the benefit
of the dua he drank the water. After his demise someone saw
him in a dream and asked about his condition. Hadhrat Ma’roof
said that Allah Ta’ala had forgiven him by virtue of the Dua of
the water-carrier. (It was a Nafl Fast)

51
 THE SAADIQEEN

* When Hadhrat Ma’roof Karkhi (rahmatullah alayh) died, the

Yahood, Nasaara and Muslims disputed regarding his Janaazah.
Each group demanded to carry the Janaazah and to attend to
the burial. Hadhrat Ma’roof’s close companion said that
before dying he (Hadhrat Ma’roof) had directed that those
who will be able to lift his Janaazah should attend to his burial.
First the Yahood attempted to lift the Janaazah, but failed.
Then the Nasaara tried. They too were unable to lift the
Janaazah. The Muslims lifted it without effort.

* Hadhrat Sirri Saqati (Rahmatullah alayh) said: “In a dream I

saw Hadhrat Ma’roof Karkhi (rahmatullah alayh) lying
unconscious under the Arsh of Allah Ta’ala. Addressing the
Angels, Allah Ta’ala said: “Who is this person?” The Angels
responded: “O Allah! You are the Wise One. You know.” Allah
Ta’ala said: “He is Ma’roof. He is enraptured with My Love.
Nothing but My Vision will revive him.”

52
 THE SAADIQEEN

HADHRAT SIRRI SAQATI

(Rahmatullah alayh)

* Hadhrat Sirri Saqati (Rahmatullah alayh) was the Mureed of

Hadhrat Ma’roof Karkhi (Rahmatullah alayh) and the maternal
uncle of Hadhrat Junaid Baghdadi (Rahmatullah alayh). In the
beginning he was a trader in Baghdad. His profit mark-up was
never more than 5%. An item costing 10 dinars would be sold
for 10.5 dinars. ‘Saqati’ is a person who sells very cheap,
inexpensive produce. He is therefore called Saqati.

In his shop he had a special section wherein he would spend

most of his time in Nafl Salaat. One day he purchased almonds
for 60 dinars. Soon there was a scarcity of almonds and the
price increased substantially. An agent from the marketplace
advised Hadhrat Saqati to sell his almonds since it was the
opportune time. Hadhrat Sirri asked him about the price. The
agent said that he would sell it for 90 dinars. Hadhrat Sirri: “I
have pledged not to make a profit of more than 5%. Agent: “I
shall not sell your almonds at a lesser price.” Hadhrat Sirri: “I
shall not violate my pledge.” The agent refused to take the
almonds. How could he sell almonds worth 90 dinars for such a
low price? It was not worth his effort. He went away without
the almonds. Hadhrat Sirri remained firm on his principle.

This is the attitude of a man who understands the meaning of

Rasulullah’s statement: “Rizq is sealed, and the greedy one is
deprived.”

53
 THE SAADIQEEN

* One day there was a huge fire in the marketplace. All the
shops excluding his shop were gutted and destroyed in the fire.
A person commented to him: ‘You are fortunate that your
shop did not burn down.” Hadhrat Saqati spontaneously said:
‘Alhamdulillah, my shop was saved.”

This statement agitated his conscience. He reflected and

regretted for having said so because it displayed lack of
concern and grief for the misfortune which had befallen
others. He resolved to cease trading. He contributed all his
stock to the poor and took to the Path of Tasawwuf.
Thereafter, he repented and recited Istighfaar for 30 years,
seeking forgiveness for having expressed happiness selfishly
whilst other Muslims were suffering.

Prior to this final resolution, one day Hadhrat Habeeb Raa-ee

(Rahmatullah alayh) passed by his shop. Hadhrat Sirri offered
him a gift. Hadhrat Raa-ee (rahmatullah alayh) said: “May Allah
Ta’ala bestow goodness to you.” Hadhrat Sirri said: “From that
moment the world became cold to me.” In other words, he
lost interest in the world and its ways.

The next day Hadhrat Ma’roof Karkhi (Rahmatullah alayh)

passed by his shop with an orphan child. Hadhrat Ma’roof said:
“Clothe this orphan child, and Allah Ta’ala will make this world
an enemy to your heart, and free you from this occupation (of
trading).” Hadhrat Sirri purchased new clothes for the
orphan. He lost all interest and love of the world.

54
 THE SAADIQEEN

Hadhrat Junaid Baghdadi (Rahmatullah alayh) once

commented that he had not seen anyone more perfect in
Ibaadat than Hadhrat Sirri (Rahmatullah alayh). The only time
he was confined to bed was at the age of 98 years during his
Maradhul Maut (the last illness). For 40 years he had an
intense desire for honey, but he denied this desire of his nafs.

His fear was so intense that he would daily look in the mirror
several times to see if his face had not darkened as a
consequence of sin. His profound love for humanity
constrained him to say: “I wish that the grief and sorrow of the
entire creation be my lot so as all people could be free from
grief.”

* “I fear that perhaps my name has been recorded in the roll of

the munaafiqeen.”

* Hadhrat Bishr Haafi (Rahmatullah alayh) said: “If anyone

wishes to ask anyone for something, he should ask only from
Sirri Saqati. I know that he becomes extremely delighted when
something leaves his hands. One day I found Sirri Saqati crying
much. I asked him the reason for his crying. He said: “ I placed
my jug of water in the cool breeze. I then went to sleep. In a
dream I saw a beautiful Houri (Damsel of Jannat). I asked: ‘To
whom do you belong?” She responded: “To the one who does
not place his water jug in the cool breeze.’ I was overwhelmed
with grief. I therefore broke the jug and am leaving it here to
remind me of the harm I had done.”

55
 THE SAADIQEEN

* Hadhrat Junaid Baghdadi (Rahmatullah alayh) narrated the

following miraculous episode: “Once I went to visit Sirri Saqati.
I found him in a state of agitation, and I asked him what had
happened. He explained: “A young Buzrug came and asked me
to explain the meaning of Haya (shame/modesty). After I had
explained it, it had such a profound effect on the Buzrug that
he literally melted and became transformed into water. The
water you see here in front of you, is that Buzrug.” There was
a pool of water nearby.”

* When Hadhrat Sirri Saqati saw Nabi Ya’qoob (alayhis salaam)

in a dream he said: “O Nabi! Despite you having perfect love
of Allah Ta’ala, why were you so overwhelmed by the love of
Yusuf (alayhis salaam), which was futile?” In his dream a Voice
reprimanded: ‘O Sirri Saqati! Be careful and control yourself.’
Then Yusuf (alayhis salaam) was shown to him. As his gaze fell
on Nabi Yusuf (alayhis salaam), he (Hadhrat Sirri Saqati) let out
a loud scream and became unconscious. He remained
unconscious for 13 days. When he regained consciousness, he
heard a Voice saying: “This is the compensation for those who
criticize Our beloved ones.”

* Once Hadhrat Sirri Saqati met a Wali on a mountain peak. He

asked the Wali: “Who are you?” The Wali said: ‘Hu’ (i.e. ‘He’.
Sirri: “What do you do here?’ The Wali: ‘Hu’. Sirri: ‘What do
you eat?’ The Wali: ‘Hu’. Sirri: “By ‘Hu’ are you referring to
Allah Ta’ala?’ On hearing the mention of Allah Ta’ala, the Wali
let out a loud scream and dropped down dead.

56
 THE SAADIQEEN

* “The servant can reach such a lofty stage of Divine Love

which makes him oblivious of even an arrow penetrating his
body or if he is cut with a sword.”

* When people would come to Sirri Saqati to gain guidance, he

would make Dua: ‘O Allah! Grant them knowledge so that
there is no need for them to come to me.” He was averse to
people coming to him.

* A person had renounced the world and was engaging in

great Mujaahadah for thirty years. When he was asked about
his spiritual attainment, he said: “It is the effect of the Dua of
Hadhrat Sirri Saqati. One day I went to his home and knocked
at the door. He called from inside: “Who is it?” I said: “A lover
of Allah.” He replied: “If you are a true lover of Allah, you
would have been absorbed with him. You would not have
come to me.” Then he made Dua: “O Allah! Let him be
absorbed in Your Love.” A wonderful change overtook my
heart immediately.”

* Once while Hadhrat Sirri Saqati (rahmatullah alayh) was

giving a discourse (wa’z), Ahmad Bin Yazeed who was one of
the courtiers of the royal court of the Khalifah, passed nearby
with a large retinue with much pomp and splendour. He
instructed his retinue to halt and wait for him while he would
go and listen to the discourse. He commented: “We usually
attend such gatherings which are inappropriate. At least I
should attend this discourse.”

57
 THE SAADIQEEN

On entering the gathering, he heard Hadhrat Sirri saying: “Of

the 18,000 species of creation, no species is as weak as man.
There is not a single creation which is as disobedient to Allah
Ta’ala as man. Despite his abject weakness, man has resolved
to disobey such a great, and powerful Being as Allah Ta’ala.”

This statement penetrated Ahmad’s heart like an arrow. He

underwent a profound change, and he sobbed so much that he
became unconscious. When he revived, he left for his house
sobbing. That night he did not have his meal nor did he speak
to anyone. The next day, he went walking alone to the
khaanqah of Hadhrat Sirri Saqari. He had become pale and
stricken with grief.

The third day, donning the garb of mendicants, he again went

to the khaanqah and waited until the discourse had ended.
Then he went to Hadhrat Sirri and said: “O Ustaadh! Your
words have made the world cold upon my heart. I wish to
renounce the world. Show me the way.” Hadhrat Sirri said:
“There are two ways: the long way and the short way. Which
way do you want to traverse?” Ahmad said that both ways
should be explained to him. Hadhrat Sirri explained that the
long way is the normal Shariah route. Perform Salaat, Fast and
observe all the tenets, commands and prohibitions, etc. The
short way is complete renunciation of the world; to sever all
relationships, and not to accept anything from anyone.

Ahmad departed and headed straight for the wilderness. After

a few days, an old woman came to Hadhrat Sirri and cried: “O
Imaam of the Muslims! I had a son who was hale, happy and
58
 THE SAADIQEEN

full of life. After attending your discourses he became

sorrowful and grief stricken. Now since a few days he has
disappeared. Do help me.” The mother was crying profusely,
hence Hadhrat Sirri said: “Do not be dejected. He has
renounced the world and turned towards Allah Ta’ala. The
ultimate end will be only goodness. If he comes, I shall inform
you”.

One night after many days had passed, Ahmad suddenly

appeared. Hadhrat Sirri Saqati sent someone to inform his
mother. Ahmad was pale and as thin as a rake. Ahmad said: “O
Ustaadh! Just as you have guided me to comfort and
emancipated me from the darkness of the world, may Allah
Ta’ala grant you peace and pleasure in both worlds.”

Soon Ahmad’s mother, wife and his little child arrived on the
scene. Seeing the exceptionally poor condition of Ahmad, the
mother and the wife cried and wailed profusely. Even the little
boy joined in crying. The grief and sadness of the family
reduced even Hadhrat Saqati and all present to tears. Ahmad’s
mother embraced him. Whilst sobbing, his wife placed the
child in front of Ahmad, and exclaimed: “Wherever you go,
take the child with you.” All their attempts to take Ahmad
home were in vain.

As Ahmad attempted to leave, his wife said: “You have made

me a widow whilst you are alive, and you have made your child
an orphan. It is best that you take the child with you.” Ahmad
responded: “Yes, I shall take him with me.” Then he removed
the garments of the child and draped him with a piece of his
59
 THE SAADIQEEN

tattered shawl.” When the mother saw this, she grabbed the
child, and said: “I cannever allow this.”

Meanwhile, Ahmad quickly left them and returned to his

seclusion in the wilderness. One night at the time of Isha’ a
man came to Hadhrat Sirri and informed him: “Ahmad sent me
and said that he has very little time left. He wants you to come
to him.” Hadhrat Sirri accompanied the man to a Qabrustaan
where he found Ahmad lying on the sand. He was on his very
last, and murmuring something. Hadhrat Sirri placed his ears
at Ahmad’s lips and heard him reciting the Qur’aanic aayat:
“For this should the aamil (doer of goodness) practise.” Then,
he said: “O Ustaadh! You have come on the very last
moment.” So saying, the rooh took flight from Ahmad’s body.

Sobbing much, Hadhrat Saqati left to make preparations for

Ahmad’s burial. As he reached the built-up area, he saw many
people heading in the direction of the Qabrustaan. On
enquiring, he was told: “Are you not aware? Have you not
heard a Voice from the Heaven proclaiming that whoever
attends the Janazah of Allah’s Wali in the Qabrustaan of
Shunooziah tonight will be forgiven?”

* “Stay far from wealthy neighbours, mercenary Qaaris and

Ulama.”

* He who desires that his Deen remains safe and that he

attains peace and comfort should adopt seclusion. This is the
age of seclusion.”

60
 THE SAADIQEEN

* “Everything of the world is futile except five things:

Sufficient food to sustain life; Water to quench thirst; sufficient
clothes to cover the body; a home to shelter in, and sufficient
knowledge to practise (the teachings of the Deen).”
(The needs of man for this transitory earthly sojourn are
extremely few. But this Insaan has made this world his
objective and goal, hence he has forgotten the ultimate end
which Maut will usher in soon. Thus, he devotes his 24 hours
daily to develop this dunya oblivious of the return to Allah
Ta’ala and the Reckoning in the Aakhirat.)

* “Sin which is the effect of pride, arrogance and rebellion is

exceptionally severe. There is little hope of gaining forgiveness
for such sins because the sin of shaitaan was due to pride,
arrogance and rebellion.” (When a person sins because of
pride and rebellion, it will indeed be rare for him to repent and
seek forgiveness. Such a person is without remorse and regret,
hence there is no hope of forgiveness. He becomes like
shaitaan.)

* If a man enters a beautiful lush orchard filled with trees

and on each tree is perched a bird singing melodiously:
‘Assalamu alaika Ya Waliyallaah! (Peace on you, O Wali of
Allah!)’, and if he does not fear that this scenario may be
Istidraaj (shaitaani deception), then in reality he is trapped in
the vortex of deception. Beware of such a person.”

* “A sign of Istidraaj is that one becomes oblivious (ghaafil) of

one’s own sins and defects.”

61
 THE SAADIQEEN

* “Deception is a statement bereft of amal (practical deed of

virtue).”

* “The best strength is that which defeats the desires of the

nafs. Adab (respect) is the translator of the heart. (It states
what is in the heart).”

* “He who is bereft of adab cannot impart adab to others.”

* “Numerous are the people whose words do not conform to

their actions, and few are the people whose actions conform to
their words.”

* “The bounty of an ingrate is snatched away in unexpected

ways.”

* “Your tongue translates what is in your heart, and your face is

the mirror of your heart. What you conceal in your heart is
displayed on your face.”

* “There are three types of hearts. A heart like a mountain. It

remains unshakeable in firmness (and truth). A heart like a tree
with strong grounded roots. While it sways in the wind, it
remains in its place. A heart like a feather. It has no stability. It
flutters in whichever direction the wind takes it.”

* “Haya (Shame) and Uns (Divine Love) appear at the doorway

of the heart. If they discern Taqwa and Zuhd therein, they
enter. They do not enter a heart bereft of Taqwa and Zuhd.”

62
 THE SAADIQEEN

* “Understanding is proportionate to Divine Proximity.”

* “The most advanced person is he who is firm on the Haqq.”

* “It is recorded in some Heavenly Scripture that Allah Ta’ala

says: “O My servant! When My Thikr overwhelms you, I
become your Beloved.”

* “Tasawwuf has three attributes:

(1) Ma’rifat that does not impede Taqwa and Wara’.
(2) Spiritual knowledge whuch does not conflict with the
Zaahiri Shariah of the Kitaab and Sunnah.
(3) Its miracle is to prevent people from haraam actions.”

* “Zuhd is to abstain from asking, to be contented with the

little which wards of starvation, abhorrence for futility, and to
expel the world from the heart.”

* “The capital of Ibaadat is Zuhd, and the capital of Futtoot

(Courage) is to turn away from the world.”

* “He who seeks recognition in the eyes of people, falls far

from the Gaze of Allah Ta’ala.”

* “If you see a person associating much with people, know that
he lacks in Sidq (Truth).”

* “A good moral character is that you do not inconvenience

people, and that you patiently bear the difficulties they create
for you”.
63
 THE SAADIQEEN

* “Abstention from sin is in three ways: For the fear of

Jahannam; for the desire of Jannat, and because of shame for
Allah Ta’ala (i.e. disobedience to the Benefactor is shameful).”

* “A person does not attain perfection as long as his Deen

does not overwhelm his desires.”

* “Once while Hadhrat Sirri was giving a bayaan on Sabr, a

scorpion bit him several time, but not the slightest change
overcame him. Later when the people became aware, they
asked why did he not repel the scorpion. He said: “I was
ashamed because I was at the time giving a bayaan on Sabr.”

* “Hadhrat Junaid Baghdadi (Rahmatullah alayh) narrated that

Hadhrat Sirri Saqati (Rahmatullah alayh) said: “I do not wish to
die in Baghdad, for I fear that the ground will not accept me,
and I shall then be humiliated, and those who had cherished a
good opinion of me will then detest me.”

* On the occasion of his demise, Hadhrat Sirri Saqati

(Rahmatullah alayh) said to Hadhrat Junaid Baghdadi
(Rahmatullah alayh): “O Junaid! For the sake of companionship
with people, do not deprive yourself of the companionship
with Allah Ta’ala.” Hadhrat Junaid responded: “If you had
given me this advice earlier, then I would not have cultivated
even your companionship.” Then Hadhrat Saqat’is rooh took
flight – Rahmatullah alayh.

64
 THE SAADIQEEN

HADHRAT FATAH MUSALI

(Rahmatullah alayh)
* Once Hadhrat Abu Abdullah Jalaa’ (Rahmatullah alayh) was
at the home of Hadhrat Sirri Saqati (Rahmatullah alayh). Late
at night Hadhrat Sirri donned clean garments and was about
to set out. I asked where he was going this part of the night.
He said that Hadhrat Fatah Musali was ill, hence he was going
to visit him. When he was outside, the police arrested him. He
was imprisoned.

The next day, the chief of the prison ordered that all the
prisoners should be beaten. Thus, all were beaten. When it
was the time to assault Hadhrat Sirri, the hand of the jailer
became paralyzed whilst in midair. He said: “This man (i.e.
Hadhrat Sirri) has ushered in my presence an aged Buzrug who
said to me not to hit. Thus my hand cannot now move. Then
everyone present saw Hadhrat Fatah Musali standing in front
of them. Hadhrat Sirri was released and Hadhrat Fatah Musali
accompanied him to his house.

* Once the people asked him to explain what is Sidq. Hadhrat

Fatah Musali plunged his hand into the blazing furnace of a
blacksmith and drew it out holding a red hot iron. Then
holding the iron on the palm of his hand, he said: “This is the
meaning of Sidq.”

* Once in a dream when he saw Hadhrat Ali (Radhiyallahu

anhu), he said: “O Ameerul Mu’min! Give me some wasiyyat.”
Hadhrat Ali (Radhiyallahu anhu) said: “I did not find anything
65
 THE SAADIQEEN

more rewardable by Allah than the richness stemming from the

humility of the Durwaish, and even more than this is the
richness of the independence of the Durwaish reposing
complete trust in Allah.”

* Hadhrat Musali said: “Once when I was in the Musjid with

my companions, I saw a young man clad in tattered and torn
garments. He said: “You are aware of the rights of the
musaafir. I live in a certain house (he gave his address).
Tomorrow at a certain time (he mentioned the time) I shall be
dead. You should arrange my ghusl and kafan with these very
same old garments on me, and bury me.” The next day it
happened just as the Faqeer had said, and I fulfilled his
wasiyyat as he had instructed. As I turned to leave, he
suddenly grabbed hold of my shawl and said: “O Fatah
Musali! If I have any status by Allah Ta’ala, then I shall most
certainly compensate you for this service which you have
rendered me. Live in such a way by which you can acquire
everlasting existence.” Then he became silent.

* Once when the people saw him crying literally tears of blood,
they asked for an explanation. He said: “When I think of my
sins, I begin to cry. Then It occurs to me that perhaps my crying
is insincere and deceptive. Due to this concern tears of blood
flow.”

* “I was in the companionship of thirty such Auliya who were

from the Abdaal. All of them instructed me to abstain from the
company of people (i.e. to remain in seclusion), and to eat
less.”
66
 THE SAADIQEEN

* “Just as a sick person will die if he is deprived of food and

water, so too will the heart die if deprived of Ilm, Hikmat and
the advices of the Mashaaikh.”

* “Once I asked a Raahib (a sincere monk of the Nasaara):

‘Which is the road unto Allah Ta’ala?’ The Raahib said: ‘Alas!
Pity your understanding. Whichever way you face with
sincerity, there will you find Allah.”

* “The people of Ma’rifat are those who when they speak, they
speak of Allah Ta’ala; when they act, they act only for the sake
of Allah Ta’ala, and when they ask, they ask only from Allah
Ta’ala.”

* “The Pleasure of the Beloved (Allah Ta’ala) becomes manifest

on a heart which is constantly being reformed.”

* After his demise, when he was seen in a dream, he was

asked: “How did you fare by Allah Ta’ala?” He responded:
“Allah Ta’ala asked me: ‘Why would you weep so much?’, I
said: “O Allah! Because I was ashamed of my sins.’ Allah Ta’ala
said: ‘O Fatah! I had instructed the Recording Angel not to
write any sin you commit, and that was because of your
abundance of weeping.”

67
 THE SAADIQEEN

HADHRAT AHMAD HAWAARI

(Rahmatullah alayh)

* Hadhrat Junaid Baghdaadi (Rahmatullah alayh) said that

Hahrat Ahmad Hawaari (Rahmatullah alayh) “is the Flower of
the Land of Shaam.”

* Once his Shaikh, Hadhrat Sulaimaan Daaraai (Rahmatullah

alayh) was in a state of ecstasy. He ordered Hadhrat Ahmad
Hawaari to sit inside the blazing furnace. In obedience, he
went inside the furnace and sat down. After a long while when
he emerged from his ecstasy, he wondered where Hadhrat
Ahmad Hawaari was. He instructed his mureeds to search for
him. Finally it occurred to him that he had said to Hadhrat
Ahmad to sit inside the furnace. When he and the mureeds
looked into the furnace, they saw Hadhrat Ahmad Hawaari
(Rahmatullah alayh) seated comfortably. Not a hair on his body
had burnt.

* Once in a dream he saw a beautiful damsel from Jannat. Her

face was exceptionally radiant. Hadhrat Ahmad said to her: “O
Damsel! Your face is wonderfully radiant.” She said: “O Ahmad!
The glitter (Noor) on my face is the effect of the tears you had
shed on a certain night. I rubbed those tears on my face, hence
this radiance.”

* “A person is not a sincere repenter as long as there is no

remorse in his heart, no Istighfaar on his tongue, and as long as

68
 THE SAADIQEEN

he does not abandon sins, and as long as he does not strive in

ibaadat. Only then will he be a sincere repenter.”

* “One who has greater intelligence, becomes a greater Aarif.

He reaches his destination swiftly.”

* “Raja’ (hope in Allah) is the strength of those who have fear

for Allah Ta’ala.”

* “The greatest regret is the regret for the loss of such

moments which were destroyed in sin and futility.”

* “The noor of Faqr and Zuhd is eliminated from the heart of

one who gazes at the world with the intention of befriending
it.”

* “He who has not recognized his nafs, undoubtedly he is

trapped in pride and arrogance.”

* “Nothing is worse than involvement in hard heartedness and

obliviousness (ghaflat).”

69
 THE SAADIQEEN

HADHRAT AHMAD KHADHRAWIYAH

(Rahmatullah alayh)
* Hadhrat Ahmad Khadhrawiyah (Rahmatullah alayh) had a
thousand such mureeds who were able to miraculously walk on
the surface of the water and fly in the air. All had the ability of
karaamat.

* “I had subjected my nafs to great deprivation and struggled

against it for ages. Once I developed an intense desire to
participate in Jihad. The nafs whispered to me the Ahaadith
which mention the virtues of Jihad. I pondered: ‘The nafs does
not derive any pleasure from obedience and ibaadat, hence it
is goading me to participate in Jihad. This is undoubtedly a ploy
of the nafs. I thought that because I perpetually fast and
subject the nafs to hunger, hence it wants me to go for Jihad
where I will not be fasting. I resolved to fast even on the
journey. However, my nafs accepted this and the urge to go
remained strong. It occurred to me that since I remain awake
at night in Salaat, the nafs wants me to go on the journey so
that I would sleep at night. I said to my nafs that even on the
journey, I shall remain awake at night and engage in Salaat.
This too was acceptable to the nafs and the desire to go
remained. I reflected and said that perhaps the nafs is
overwhelmed with solitude and seclusion, hence wants to
associate with people. I resolved to abstain from company
wherever I go. I shall not mingle and converse with people. The
nafs was satisfied with even this attitude. The urge to go on the
journey persisted.

70
 THE SAADIQEEN

I failed to detect the deception of the nafs. I cried to Allah

Ta’ala to make be aware of the ploy of my nafs. It was then
revealed to me that I was killing my nafs a hundred times a day
by opposing its every desire, and this daily jihad against the
nafs is hidden from the people. There is no fame in it. Now the
nafs is seeking release from this constant jihad against it. It
wants to be killed once and for all, and its death will be in the
public. The people will acclaim Ahmad Khadrawi and say that
he was a great Mujahid. This was the ploy of my nafs.

Subhaanallah! Allah is glorious! He created such a nafs which

remains a munaafiq and refuses to accept Islam in this world
and in the next world. I said to my nafs: “I was unaware that
you were wearing a cross.” From that day, I involved in greater
struggle against the nafs.”

* Once Hadhrat Khadhrawiyah (Rahmatullah alayh) set off on a

journey through the wilderness. He had walked only a short
distance when a thorn penetrated his foot. He could not
remove the thorn. Nevertheless, he continued walking with his
foot bleeding and full of pain. He walked the entire night. The
next day some people who saw his plight and removed the
thorn. Despite his wounded foot, he continued until he
reached Bustaam where he met Hadhrat Bayazid Bustaami
(Rahmatullah alayh) who spontaneously commented: “What
did you do when that calamity befell your foot?” Hadhrat
Khadhrawiyah said: “I resigned my volition to His Volition.”
(When the thorn had penetrated his foot, he did not even
attempt to remove it believing it would be against Tawakkul.

71
 THE SAADIQEEN

This attitude was revealed to Hadhrat Bayazid by kashf).

Hadhrat Bayazid responded: “O Mushrik! Is this not shirk?”

The concept of Tauheed of Hadhrat Bayazid was extremely

lofty and subtle. The slightest existence of volition was also a
dimension of ‘shirk’. The Slave who has attained perfection in
Tauheed knows only of Allah’s Volition. As for the Slave, he has
no volition of his own.

* Hadhrat Khadhrawiyah (Rahmatullah alayh) said: “A

Durwaish once in the month of Ramadhaan took a wealthy
man to his home. There was nothing but a piece of dry bread.
When the wealthy man returned to his home he sent a bag full
of gold coins to the Durwaish as a gift. The Durwaish declined
to accept it and commented: “We shall not sell this durwaishi
for the wealth of both worlds.” (Durwaishi: the state of poverty
of the Auliya).

* One night a thief entered Hadhrat Khadhrawiyah’s home, but

he found nothing of value to take. As he was about to leave,
Hadhrat Khadhrawiyah called him and said: “O young man,
make Wudhu and perform Salaat this night. Whatever I shall
receive in the morning will be for you so that you do not leave
my home empty-handed.” The thief complied and engaged in
Salaat. He passed the remainder of the night in Salaat.

In the morning a man came and handed Hadhrat

Khadhrawiyah a gift of a hundred dinars (gold coins). Hadhrat
said to the thief: “Take this. It is the reward of your night’s
ibaadat.” A haal (spiritual state) overcame the thief. He began
72
 THE SAADIQEEN

to shiver, and he said: “I have indeed lost the path. Just for
this night’s Salaat, The Gracious Allah sent this reward for me.”
He refused to accept the gold. He repented and became the
mureed of Hadhrat Khadhrawiyah.

* A Buzrug once saw Hadhrat Khadhrawiyah seated in a

beautiful coach in the air. Angels were pulling the coach with
golden chains. The Buzrug called to Hadhrat Khadhrawiyah
and said: “Where are you going in such pompous style?” He
said: “To visit a friend.” The Buzrug said: “Despite having this
lofty status, what need do you have to visit a friend?” Hadhrat
Khadhrawiyah responded: “If I do not visit him, he will come to
visit me. Then he will gain the status of a visitor, not me.”
(Visiting a genuine Wali for Allah’s sake is an ibaadat of high
merit. The reward of the visitor is superior to the reward of the
one being visited. It is like the one who initiates Salaam
receiving 90 of the hundred virtues which descend when
Salaam is made.)

* Once Hadhrat Khadhrawiyah (Rahmatullah alayh) halted for

a few days at a khaanqah. He was not recognized by anyone.
He sat in solitude and engaged in Thikrullah. The mureeds at
the khaanqah thought him to be a fake. One day when he was
about to draw water from the well, the bucket slipped and fell
to the bottom of the well. The khaadim (servant of the
khaanqah) was annoyed and severely reprimanded Hadhrat
Khadhrawiyah. Hadhrat went to the Shaikh of the khaanqah
and said: “O Shaikh, supplicate (make dua) so that the bucket
surfaces.” The Shaikh, surprised at this queer suggestion,
remained silent. Hadhrat Khadhrawiyah said: “If you will not
73
 THE SAADIQEEN

supplicate, grant me permission to supplicate..” The Shaikh

consented. When Hadhrat Khadhrawiyah supplicated, the
bucket miraculously appeared at the surface.

Surprised and perplexed, the Shaikh said: “O young man! Who

are you? You have humbled us.” Hadhrat Khadhrawiyah said:
“Instruct your mureedeen not to hold travellers in contempt.”
Then he left the khaanqah.

* “Whoever renders service to the Auliya is ennobled with

three attributes – humility, beautiful morality and generosity.”

* “Whoever desires that Allah becomes his, should make

incumbent on himself Sidq (Truth). Allah Ta’ala says (in the
Qur’aan): “Be with the Saadiqeen.”

* “Sabr is the provision of those restless in calamity. Ridha’

(contentment in adversity) is the stage of the Aarifeen.”

* “Ma’rifat is to love Allah with the heart, remember him with

the tongue and to sever relationship with all besides Him.”

* “The noblest by Allah Ta’ala is the one whose character is the

noblest.”

* He was asked for the signs of Divine Love. He said: “Nothing

in both worlds should have any significance in his heart
because his heart will be brimming with the remembrance of
Allah Ta’ala. He should have no wish except to serve Allah
Ta’ala, for nothing in both worlds is dearer to him than service
74
 THE SAADIQEEN

to Allah Ta’ala. He is always forlorn even in the midst of his

family because no one conforms to what is in his heart.”

* “The heart is always wandering. It is either wandering in

proximity of the Arsh or in places of purity. (That is, the heart
of the Lover of Allah Ta’ala.)

* The heart is an abode. When it is pervaded with Truth, the

abundance of Anwaar becomes manifest on his physical limbs.
When the heart is filled with baatil, the abundance of its
darkness becomes manifest on the limbs.”
(From the Arsh of Allah Azza Wa Jal there is a constant and
perpetual cascade of Anwaar (radiant rays of spirituality).
These Anwaar seek abodes in which to settle. The only abodes
in which they can settle are the purified hearts of the
Mu’mineen. Only such hearts are the sole repositories for these
Anwaar. These celestial rays of spiritual light bypass the
hearts polluted and darkened with sin, transgression and
worldly love.)

* “No dream is worse than the dream of ghaflat

(obliviousness). There is no stronger controller than bestial
lust. In the absence of ghaflat, lust cannot overpower you.”

* “In the dunya and the Deen, you have to pass a life in two
opposites.” (These two entities are mutually repelling. There
will always be the conflict between Deen and the dunya. This
earthly abode is the arena for this conflict – the conflict
between truth and falsehood, vice and virtue. Life has to
gallantly traverse this gauntlet.)
75
 THE SAADIQEEN

* “The Path of the Deen is conspicuous and Haqq is radiant.

The Caller (Allah Azza Wa Jal) is the Hearer. There is therefore
no reason for bewilderment except with induced blindness.”
(Siraatul Mustaqeem is straight and brightly lit.)

* “Kill your nafs so that you gain life.”

* Hadhrat Khadhrawiyah was indebted to people for 70,000

dirhams which he had borrowed to give to the Fuqara and
Masaakeen. When his Maut was imminent, all his creditors
assembled at his home demanding payment. Hadhrat
Khadhrawiyah supplicated: “O Allah! I am being taken away
(from this world) whilst my life is pawned by these creditors.
Appoint someone to fulfil their rights, then only take me.” As
he was supplicating, there was a knock on the door. A man
appeared and asked the creditors to step outside. He paid
every creditor his due. Only then did Hadhrat Khadhrawiyah
(Rahmatullah alayh) leave this earthly abode for his journey
into Barzakh.

76
 THE SAADIQEEN

HADHRAT ABU TURAAB BAKSHI

(Rahmatullah alayh)

* Hadhrat Abu Turaab Bakhshi (Rahmatullah alayh) was among

the very senior Auliya of Khurasaan. Once in the Ka’bah, he fell
asleep in Sajdah. In his dream he saw a wonderful group of the
most beautiful Damsels of Jannat. These damsels had no
attraction for him. Hadhrat Abu Turaab said: “My absorption
in Allah’s Remembrance makes me independent of these
damsels. I have no care for you. The Damsels said: “Yes, so it
is. However, our compatriots (in Jannat) mock at us for your
refusal to accept us.”

Then Ridhwaan (the guardian Angel of Jannat) said to the

Damsels: “It is not possible for you to gain acceptance by this
noble one. Depart and appear tomorrow on the Day of
Qiyaamah. When in Jannat, the matter shall be resolved.”
Hadhrat Abu Turaab responded: “O Ridhwaan! Inform them
that if tomorrow on the Day of Qiyaamat I am admitted to
Jannat, then they may come to render service.”

* Hadhrat Abu Jalaa’ (Rahmatullah alayh) said: “I have seen

three hundred Auliya. Abu Turaab Bakshi was of the loftiest
status. Once when I met him in Makkah, I saw that he was
healthy and in good spirits. I asked him: “Where do you have
your meals? He said: “Sometimes in Baghdad, sometimes in
Basrah and sometimes here.”
(Some of the select Auliya of Allah Ta’ala are able to
miraculously traverse huge distances in seconds.)
77
 THE SAADIQEEN

* Whenever Hadhrat Abu Turaab would see any of his

mureeds committing a displeasing act, he would resort to
Taubah and increase his own mujaahadah (struggle against
the nafs). He would comment: “ This poor soul has become
involved in calamity on account of my evil.”

* “There is a pledge between Allah Ta’ala and myself that if my

hand goes towards haraam, He will prevent it.”

* “Desire (i.e. worldly desire) never overwhelmed me except

once. Once I was journeying through the wilderness when I
developed an intense desire for bread and egg. Suddenly I lost
the road, and I emerged where a caravan had halted. There
was an uproar in a group of people. They were clamouring
about something. As their eyes fell on me, they shouted: “You
are the one who had stolen our things.” They flogged me 200
lashes. Then there appeared an old man from the caravan.
When he approached me, he recognized me. He created a
rumpus and shouted: “He is Shaikhul Mashaa-ikh of Tareeqat.
What villainy have you people committed on the Sayyid of the
Siddiqeen of Tareeqat?”

The people came forward full of remorse and regret and

profusely apologized. I said to them: “O Brothers! I take oath
and say that never has there been a happier time for me than
this day. For years I wanted to understand the villainy of my
nafs. Today I have seen it.” Then the Buzrug took me to his
home. He presented to me warm bread and eggs. As I desired
to stretch my hand to the food, I heard a Voice saying: “O Abu
Turaab! Eat after having received 200 lashes, and remember
78
 THE SAADIQEEN

that the fulfilment of any desire will be only after being flogged
two hundred lashes.”
(Allah Ta’ala submits His selected Auliya to severe trials. Severe
‘punishments’ are imposed on them for even such desires which
are valid and permissible as far as the masses are concerned.)

* Once on a journey through the wilderness with a group of his

mureeds, thirst overcame them. The mureeds complained to
Hadhrat Abu Turaab about their excessive thirst. Hadhrat Abu
Turab drew a line in the sand, and suddenly a stream of cold
water began flowing. All the mureeds drank of the water and
made wudhu.

On another occasion also whilst tracking through the

wilderness, one of his mureeds requested
water. Hadhrat Abu Turaab instructed him to strike his foot on
the ground. As the mureed complied, a spring of water gushed
forth. The mureed said: ‘I desire to drink from a glass.”
Hadhrat Abu Turaab struck his hand on the ground and from it
appeared a beautiful shining glass. All of them used the glass to
drink of the water. This glass remained with them until they
reached Makkah Mukarramah where it disappeared.

* Once Hadhrat Abu Turaab said to Hadhrat Abul Abbaas that

whoever does not believe in the karaamaat which Allah Ta’ala
demonstrates on the hands of His Auliya is a kaafir.

* One intensely dark night whilst walking in the wilderness,

Hadhrat Abu Turaab saw a huge black man who was as tall as
the minaret. Fear overcame him. He asked the giant: ‘Are you a
79
 THE SAADIQEEN

human being or a jinn?” The giant said: “Are you a Muslim or a

kaafir?” Hadhrat Abu Turaab said: “I am a Muslim.” The giant
said: “A Muslim fears none besides Allah Ta’ala.” Hadhrat Abu
Turaab was then at ease and understood that this giant was a
messenger from Allah Ta’ala to teach him a lesson, and his fear
dissipated.

* “Once in the desert I saw a slave without any provisions. I

said to myself: “If he did not have perfect yaqeen in Allah
Ta’ala, he would be destroyed.” I said to the slave: “How do
you journey in such a place without a mount and food?” He
said: “O Buzrug! Besides Allah Ta’ala, look at no one.” I said:
“With your yaqeen you may go wherever you please.”

* “No one will ever attain the Ridha (Pleasure) of Allah Ta’ala as
long as there is an iota of worldly love in his heart.”

* “You love three things which do not belong to you. The nafs,
the soul and wealth. All are the property of Allah Ta’ala.”

* “You search for two conditions: a happy marriage and

comfort, but you fail to obtain it. These will be found only in
Jannat.”

* In every age Allah Ta’ala induces the Ulama (i.e. Ulama-e-

Haqq) to speak according to the deeds (of people).”

* Hadhrat Abu Turaab Bakhshi (Rahmatullah alayh) had died in

the wilderness of Basrah. Many years after his demise a group
of travellers saw him in the barren wilderness standing and
80
 THE SAADIQEEN

leaning on his staff. In front of him was an eathernware jug. He

was facing the Qiblah. Although it was a region infested with
wild animals, not an animal had come near to him. (Perhaps
Hadhrat Abu Turaab Bakshi –Rahmatullah alayh) – may still be
standing in the desert hidden from the eyes of people. Allah
knows best.)

81
 THE SAADIQEEN

HADHRAT YAHYA MU-AAZ RAAZI

(Rahmatullah alayh)

* The Mashaaikh say that Allah Ta’ala had two Yahyas. One
among the Ambiya, viz., Hadhrat Nabi Yahya (alayhis salaam),
and one among the Auliya, viz. Hadhrat Yahya Mu-aaz Raazi
(Rahmatullah alayh).

* Hadhrat Yahya Muaaz (Rahmatullah alayh), addressing his

Mureeds, said: “Remember that abandonment of Uboodiyat
and Ibaadat is Dhalaalat (deviation from Siraatul Mustaqeem),
Khauf (Fear for Allah Ta’ala) and Raja’ (Hope in Allah Ta’ala)
are two fundamentals of Imaan. The Khaa-if (the one in whom
khauf is dominant) worships for the fear of being discarded by
Allah Ta’ala, and the Raaji’ (the one in whom raja’ is
dominant), worships in the hope of reaching the destination by
Allah Ta’ala.

Remember that as long as Ibaadat is not proper, neither will

khauf be proper nor raja’. When Ibdaat is proper, the Saalik is
then not without khauf and raja’. (Rasulullah – sallallahu
alayhi wasallam said – “Imaan is between fear and hope.”)

* After the era of the Khulafa-e-Raashideen the first person

from the assembly of Sufiya who had mounted the mimbar for
giving a wa’z (discourse) was Hadhrat Yahya Mu-aaz.

* One day in a gathering of 4000 people, after mounting the

mimbar, he scanned the audience and dismounted, saying:
82
 THE SAADIQEEN

“The person for whose sake I had climbed the mimbar is not
present.”

* Hadhrat Yahya Mu-aaz (Rahmatullah alayh) had a brother

who had settled in Makkah Muazzamah. Once his brother sent
him a letter. In the letter he wrote:

“I had wished for three things. Two wishes have already been
fulfilled. Make dua that the third wish is also fulfilled. My first
wish was to settle in a holy place. The holiest place is the
Ka’bah. Now that I have reached Makkah Muazzamah, this
wish has been fulfilled.
My second wish was to have a servant to assist me. This too
has been fulfilled. My third wish is to see you before my Maut.
Make dua for the fulfilment of this wish as well.”

Hadhrat Yahya Mu-aaz wrote back: “Regarding your first wish,

you, yourself, should become the holiest of creation, then live
in any place of your choice. Remember that places become
holy because of men of holiness. A man does not become holy
because of a place.

Regarding your second wish, if you had honour and integrity,

you would not have made Allah’s slave your slave thereby
preventing the slave from serving Allah Ta’ala. You, yourself
should become a servant, not wishing to be served. Remember
that Makhdoomi (to be served) is an attribute of Allah Ta’ala,
and khaadmi (to be a servant) is an attribute of the slave. A
slave should remain a slave. When a slave desires for the
attribute of Allah Ta’ala, then he becomes a Fir’oun.
83
 THE SAADIQEEN

Regarding your wish to see me, it appears that you are

oblivious (ghaafil) of Allah Ta’ala. If you were aware of Allah
Ta’ala, never would you have thought of me. It is incumbent
for you to cultivate such companionship with Allah Ta’ala
which will efface the remembrance of your brother from your
mind. For His love, the son is to be sacrificed, leave alone the
brother. If you have attained Him, then what benefit will you
gain from me? And, if you have not attained Him, then of what
benefit can I be to you?”

* Hadhrat Yahya Mu-aaz wrote to a friend: “The world is a

dream, and the Aakhirat is awakefulness. If in a dream you
see yourself crying, it means that in the Aakhirat you will be
happy and laughing. Therefore, you are required to cry in this
world which is a dream to ensure happiness in the Aakhirat.”

* Once Hadhrat Yahya Mu-aaz’s daughter asked her mother

for something. The pious lady said: “Ask Allah Ta’ala.” The little
girl responded: “Mother, I am ashamed of asking a nafsaani
desire from Allah Ta’ala. Rather you give it.”

* “If I slightly relax the reins on my nafs, it will deposit me into

the vortex of destruction.”

* Once during the night, a breeze extinguished the candle.

Hadhrat Yahya Mu-aaz began weeping. His companions asked:
“Why are you weeping. We shall light the candle.” He replied:
“I am not weeping because the flame of the candle was
extinguished. It occurred to me that suddenly a divine gust of
independence (i.e. Divine Independence) blows and
84
 THE SAADIQEEN

extinguishes the flame of Imaan and the rays of Tauheed

which have been lit in the heart.”

* “Maut is a bridge which unites the friend with the Friend.

(i.e. the sincere obedient Mu’min with Allah Ta’ala).

* Once when he recited the Aayat: “We believe in the Rabb of

all the worlds.”, he commented: “When the Imaan of a
moment can efface 200 years of kufr, why can the Imaan of
70 years not efface the sins of 70 years?” (This is an indication
of the boundless mercy of Allah Ta’ala and the wonderful effect
of Imaan.)

* “The one who is happy in the service of Allah Ta’ala, all else is
happy in his service. The friendship of people with you is
proportionate to your friendship with Allah Ta’ala. Similarly,
creation’s fear for you is proportionate to your fear for Allah
Ta’ala.

* “He who has shame for Allah Ta’ala abstains from sins
because he is aware that Allah Ta’ala is watching him. He thus
abstains from the prohibitions of Allah for the Sake of Allah
Ta’ala, not for his own sake.”

* “An evil disposition is the effect of evil deeds, and a virtuous

disposition is the effect of virtuous deeds.”

* “He is in the greatest state of loss, who indulges in evil and

futility and submits his limbs to destruction, and he perishes
before he realizes his sins.”
85
 THE SAADIQEEN

* “Beware of the company of three groups: Ulama-e-Ghaafil

(i.e. Ulama-e-Soo’); indolent Qaaris (i.e. those who do not
practise according to the Qur’aan which they recite), and jaahil
sufis (such as those who abound in the world today).”

* “If Maut had to be sold in the marketplaces, the people of

Aakhirat would purchase nothing but Maut.”

* “He who betrays Allah in secrecy, Allah will tear off his veil in
public.” (He who sins in secret without remorse and has no
intention of taubah, will ultimately be exposed by Allah Ta’ala.
Such a person is like a munaafiq.)

* “Speak less with people, and speak much with Allah Ta’ala.”
i.e. Engage constantly in Thikrullaah.

* “He who befriends Allah Ta’ala becomes the enemy of his

nafs.”

* “If you cannot benefit a Mu’min, do not harm him. If you

cannot make him happy, do not make him sad. If you do not
praise him, do not criticize him.”

* “There is no greater stupidity than planting the seed of

Jahannam and expecting the fruit of Jannat.” (i.e. hoping for
Jannat despite indulgence in sin and transgression.)

* “Abstention from sin is for you a remedy for all diseases.”

86
 THE SAADIQEEN

* I wonder in surprise at the man who abstains from food (as a

diet) for fear of disease, but he does not abstain from sin for
fear of the punishment in the Aakhirat.”

* “If it was not for the fear of Jahannam, not a single person
would have been obedient to Allah Ta’ala.” (This is a reference
to the masses, not to the Auliya, for they obey Allah Ta’ala
because of shame and love.)

* “The entire world with all its possessions and activities does
not have the value of a single sigh of sadness. What then is the
status of one who has spent his entire life in grief and
sadness?”

* “This world is the market of shaitaan. Beware! Do not steal

anything from his market, for he will pursue you and snatch
away your Deen in lieu of his merchandise which you had
stolen.”

* “This world is the liquor of shaitaan. He who drinks of this

liquor and becomes intoxicated will sober up only on the Day
of Qiyaamah in the midst of the armies of Allah Ta’ala.”
(Everyone’s Qiyaamah begins with Maut).

* A Zaahid is he who blackens (humiliates) the face of the

world and rips out its hair.”

* “In earning the world there is disgrace, and in earning Jannat

there is honour.”

87
 THE SAADIQEEN

* “I wonder in surprise at him who humiliates himself in the

pursuit to acquire what is perishable and will not remain.”

* “The calamity of the world is such that its mere desire makes
you oblivious (ghaafil) of Allah Ta’ala. What then will be the
calamity on you by actual acquisition of the world?”

* “Three types of people are intelligent: He who abandons the

world. He who prepares for the grave before being assigned
to the grave. He who pleases Allah before meeting Him.”

* “Two of the greatest calamities will befall a man of wealth.

One: At the time of Maut, his wealth will be snatched from
him. Two: A reckoning will be taken from him for every dime.”

* “Gold and silver are two scorpions. Do not touch them as

long as you have not learnt their charm (the way of neutralizing
them). Their poison will destroy you. Its charm is that it be
earned in a halaal manner and spent in a halaal manner.”

* “Criticizing Tawakkul is tantamount to criticizing Imaan.”

* “The house of the mureed is seclusion. His nourishment is

Tawakkul and his occupation is Ibaadat.”

* “He who indulges in gluttony will soon be scorched in the fire

of bestial lust.”

* “In the body of man there are a thousand appendages of

vice and evil. All of these are the hands of shaitaan. Hunger
88
 THE SAADIQEEN

incapacitates all these appendages. The flames of hunger

extinguish all these appendages.

* Hunger is a noor (celestial light) and satiation is a naar (fire).

Lust is its (naar’s) fuel. On earth the bodies of the Siqqiqeen
derive strength from hunger.”

* “I seek refuge from such a zaahid who corrupts his stomach

with the variety of foods of the wealthy.”

* “The heart of the man of the Aakhirat finds rest in only four
places. In a corner of his home or in the Musjid or in the
Qabrustaan or in some place where no one sees him.”

* “The worst calamity is companionship with aliens.” (In this

context aliens refer to fussaaq and fujjaar – evil compamy).

* “Desire destroys the Deen. Perpetuation of the Deen is in

Wara’ (Taqwa of a lofty stage).”

* “Deeds (for acceptability by Allah Ta’ala) are in need of three

requisites: Ilm (Knowledge of the Deen), Niyyat (intention) and
Ikhlaas (sincerity).”

* “Imaan has three attributes: Khauf (Fear), Raja’ (Hope) and

Muhabbat (Divine Love). Abstention from sin is the effect of
Khauf, and this is incumbent for freedom from Jahannam. In
the wake of Raja’ comes reflection and concern by means of
which Jannat and lofty stages are acquired. The effect of
Muhabbat is the Pleasure of Allah Ta’ala.”
89
 THE SAADIQEEN

* “Khauf is a tree in the heart. Its fruit is Dua and Humility.

When there is Khauf in the heart, all the limbs accept
wholeheartedly Ibaadat, and abstain from disobedience.
Everything has a beauty. The beauty of Ibaadat is Khauf. The
sign of Khauf is the absence of distant hopes.”

* “Obedience is a treasury of Allah, and its key is Dua.”

* “Wara’ is to be grounded in Knowledge without

interpretation.” (i.e. without fanciful and whimsical
interpretation which subverts the Law of Allah Ta’ala.) Wara’
has two dimensions: exoteric (zaahir) and esoteric (baatin). The
exoteric dimension is not to move except in the direction of
Allah Ta’ala (i.e. by means of obedience). The esoteric
dimension is that in the heart should be none but Allah Ta’ala.”

* Taubah Nasooh (a sincere repentance) has three signs: Eating

less for the purpose of fasting. Sleeping less for the purpose of
Ibaadat. Speaking less for the sake of Allah Azza Wa Jal.”

* It was said to Hadhrat Yahya Mu-aaz: “Some people are

gossiping (making gheebat) about you.” He said: “If Allah
forgives me, whatever they say will not harm me. If Allah
Ta’ala does not forgive me, than I am deserving of what they
say.”

* Hadhrat Yahya Mu-aaz (Rahmatullah alayh) had incurred a

huge debt of 100,000 dirhams. He had spent this entire
amount on the Fuqara and Masaakeen, not using anything for
himself. When the creditors began making demands his peace

90
 THE SAADIQEEN

of mind was disturbed with the worry of paying his creditors.

One night Rasulullah (sallallahu alayhi wasallam) appearing in
his dream said: “ O Yahya! Do not grieve. Your grief brings grief
to me. Go towards Khurasaan. In lieu of the 100,000 dirhams
which you had given to the Fuqara, someone will give you
300,000 dirhams to free you from this liability and grief..”
Hadhrat Yahya said: “O Rasulullah! Where is this person and
who is he?” Rasulullah (sallallahu alayhi wasallam) said: “Go
from city to city delivering Wa’z (discourses). Your talks cure
and reform the hearts of people. Just as I have appeared in
your dream, so too shall I appear in the dream of the other
person.”

Hadhrat Yahya Mu-aaz (Rahmatullah alayh) set off on the

journey and when he reached Nishapur, he began giving
discourses in the Musjid. In his first wa’z he said: “I have come
here on the instruction of Rasulullah (sallallahu alayhi
wasallam). He had informed me that my debt will be paid by
someone from this region. I am indebted for 100,000 dirhams.
This debt has become a veil (of worry) for me.”

From the audience someone offered a contribution of 50,000

dirhams. Another person offered R40,000 dirhams, and a third
one offered 10,000 dirhams. The sum of these three amounts
was 100,000 dirhams. Hadhrat Yahya Muaaz refused to accept
the contributions, and said: “Rasulullah (sallallahu alayhi
wasallam) had indicated that the whole amount will be given
by one person.”

91
 THE SAADIQEEN

In his very first wa’z in Nishapur several persons died. He was a

powerful Waa-iz. His talks exercised a profound spiritual effect
on the audience. People would immediately repent and
reform themselves. This was confirmed by Rasulullah
(sallallahu alayhi wasallam) in the dream.

Then he set off for Balkh. He stayed for a considerable period

of time in Balkh. In his talks here he explained the virtues of
wealth. Here someone presented him with 100,000 dirhams.
A Shaikh from Balkh was displeased because Hadhrat Yahya
had given preference to wealth over Faqr (poverty) in his
discourses. He therefore said: “May Allah Ta’ala deprive this
money from any barkat.” On the outskirts of Balkh some
robbers befell Hadhrat Yahya Muaaz and robbed him of the
100,000 dirhams. He commented: “This is the consequence of
the Dua of that pious Shaikh.”

He then went to the city of Marwah, then to Hiraa. In Hiraa he

repeated the issue of his debt and the instruction of
Rasulullah (sallallahu alayhi wasallam). The pious daughter of
the governor of Hiraa informed him: “The night when
Rasulullah (sallallahu alayhi wasallam) had appeared to you in
your dream, he also appeared in my dream. In my dream I
asked Rasulullah (sallallahu alayhi wasallam) whether I should
go to you. He said no.: “He will come to you.” She gave him
300,000 dirhams which was the amount mentioned by
Rasulullah (sallallahu alayhi wasallam).

92
 THE SAADIQEEN

On his return home he instructed his son to pay all the

creditors, and to give the rest to the Fuqara. Nothing was used
for himself or his family.

In the morning whilst Hadhrat Yahya Muaaz (Rahmatullah

alayh) was supplicating in Sajdah, someone struck him on the
head with a boulder. His soul departed from this earthly realm
– Rahmatullah alayh.

93
 THE SAADIQEEN

HADHRAT SHAH SHUJA’ KIRMAANI

(Rahmatullah alayh)

* Hadhrat Shah Shuja’ Kirmaani (Rahmatullah alayh) was a

member of the royal family. He had not slept for forty years in
his search for Allah Azza Wa Jal. After forty years he fell asleep,
and in his dream he was blessed with the Vision of Allah Ta’ala.
He said: “O Allah! I have searched for you in awakefulness, but
I found you in my sleep.” Allah Ta’ala said to him: “Your finding
Me in sleep is by the barkat of you having stayed awake in my
search. If you had not laboured in awakefulness, you would not
have seen this dream.” After this episode, Hadhrat Kirmaani
would frequently sleep in the hope of again seeing the Vision
of Allah Azza Wa Jal.

* Hadhrat Kirmaani had a son. At birth, on the baby’s chest

was inscribed in green: Allaahu Jalla Jalaa lahu. When this son
attained puberty he drifted into evil. He would squander his
time in music and singing. One night he was walking in the
street playing his banjo and singing. A pious man witnessing
the scene exclaimed from his house: “Has the time for Taubah
not arrived?” This statement had such a profound effect on
the son that he responded: “Yes, the time has arrived.”

He broke the banjo, removed the clothes he was wearing,

made ghusl and donned the garb of a mendicant, and went
into seclusion. The inscription of Allah’s Name which had
considerably faded, now became radiant. He did not eat for
forty days. After forty days he emerged from seclusion and set
94
 THE SAADIQEEN

off on a journey. Hadhrat Kirmaani (Rahmatullah alayh)

commented: “Whatever I had gained in 40 years, he achieved
in 40 days.”

* Hadhrat Kirmaani had a daughter. The king of Kirmaan

proposed marriage. Hadhrat Kirmaani said: “Give me three
days (to decide).” In these three days, he went from one
Musjid to another. On the third day he saw in a Musjid a
durwaish who was performing Salaat with much
concentration. Hadhrat Kirmaani waited until the durwaish had
completed his Salaat. Then he asked: “O Durwaish! Do you
have a wife?” The durwaush said: “No.” Hadhrat Kirmaani said:
“Are you interested in a wife who is educated in the Qur’aan
Shareef?” The Durwaish: “Who will give their daughter to me? I
do not have more than three dirhams.” Hadhrat Kirmaani said:
“I shall give my daughter to you.” The Durwaish accepted. He
performed his daughter’s nikah to the Durwaish.

When Hadhrat Kirmaani left his daughter at her husband’s hut,

she saw a piece of dry bread placed on top of a water jug.
There was nothing else in her new home. She asked her
husband: “For what is this bread?” The Durwaish said: “It is the
left-over of yesterday’s bread which I have kept for this night.”
She was on the verge of leaving and returning to her father.
The Durwaish said: “I knew that a princess would never be
satisfied with my poverty.” She responded: “I am not
dissatisfied with your poverty. But I want to leave because of
the deficiency of your Imaan and Yaqeen. You had hoarded
yesterday’s bread for today. I am surprised at my father. He
kept me for 20 years at home and said that he would arrange
95
 THE SAADIQEEN

my marriage to a man of Taqwa. Then he married me to a

person whose faith in Allah’s Razzaaqiyat is defective. (In other
words, his reliance on Allah Ta’ala is imperfect, hence he stored
bread for the next day whereas he was supposed to have
given the left-over bread to a faqeer.) The Durwaish said: “Is
there any way I can compensate for this sin (of lack of
yaqeen)?” She said: “Yes, either I stay or the bread.” (That is,
give the bread away, and do not hoard food for the next day.)

The lofty state of the Wara’ and Taqwa of this princess can be
understood from her attitude. Despite being a member of the
royalty, she was a Waliah of the loftiest status. Her yaqeen in
Allah Ta’ala was of an exceptionally high standard.

* A friendship for the sake of Allah Ta’ala existed between

Hadhrat Shah Shuja’ Kirmaani and Hadhrat Yahya Mu-aaz.
Once, coincidentally both happened to be in a city. When
Hadhrat Kirmaani did not attend the wa’z of Hadhrat Yahya
Mu-aaz, the latter asked him for the reason. Hadhrat Kirmaani
said that in his absence was goodness. Nevertheless, he
insisted that Hadhrat Kirmaani should attend.

One day, Hadhrat Kirmaani silently slipped into the gathering

and concealed himself in a corner whilst Hadhrat Yahya Mu-
aaz was delivering his wa’z. Suddenly Hadhrat Yahya Mu-aaz
faltered and was unable to continue his discourse. He said: “In
the audience there is someone who superior and better
qualified to give a discourse.” Hadhrat Kirmaani came out
from his concealment and said: “Did I not say that there was
goodness in my not attending?”
96
 THE SAADIQEEN

* “A man of fadhl (spiritual excellence) remains a repository of

fadhl as long as he is unaware of his own excellence. When he
views himself as a person of fadhl, he falls from grace and loses
his fadhl. A man of Wilaayat ( Sainthood – being a Wali)
retains his Wilaayat as long as he is not conscious of it. When
he becomes conscious of it, his Wilaayat, then terminates.”

* Faqr (the poverty of the Auliya) is a divine secret. As long as

the Faqeer conceals his Faqr he remains a trustee, if he
proclaims his Faqr, it is eliminated from him.”

* Sidq has three signs:

(1) There is no value for the dunya in your heart. Gold and
silver are like sand in your estimation.
(2) Your heart detests to see and meet people. Praise and
criticism are equal to you, for praise does not elevate your
status nor does criticism demote you.
(3) The domination of lust and desire has departed from your
heart so much that you derive pleasure in hunger and
abstention from desire just as others derive pleasure from
gluttony and fulfilling lusts.

When you have achieved this goal, then resolutely trod the
path of the Auliya. If you have not attained this goal, then you
have no relationship with this path.

* The best fear is to understand that you are defective in

fulfilling the rights of Allah Ta’ala.”

97
 THE SAADIQEEN

* “Sabr entails three requisites: Abstention from complaint,

true contentment, and acceptance of Allah’s Will.”

* “The sign of Wara’ is to abstain from shubhaat (doubtful

things).”

* “He who protects his eyes from haraam; his body from lust;
keeps his Baatin (spiritual heart/soul) adorned with permanent
Muraaqabah (meditation); beautifies his body with the
Sunnah, and is addicted to halaal food, he does not blunder in
his Firaasat.”

(Rasulullah – sallallahu alayhi wasallam) said: “Beware of the

firaasat of the Mu’min, for verily, he looks with the Noor of
Allah. “ Firaasat is spiritual insight/wisdom, the effect of Noor
from Allah Ta’ala.)

* Someone asked Hadhrat Shah Shuja’ Kirmaani: “How do you

pass your night?” He said: “Like a fowl being roasted on the
fire. You need not ask the fowl how is its condition.”

* Khwaajah Ali Seerjaani (Rahmatullah alayh) usually

distributed bread to the poor in the vicinity of Shah Kirmaani’s
grave. One day he was in the Musjid with his food. The Musjid
was near to Shah Kirmaani’s grave. He made Dua: “O Allah!
Send someone to sit and eat with me.” Soon a dog entered the
Musjid. Khwaajah Ali shouted at the dog and chased it out.
From the grave of Shah Kirmaani, a voice said: “You had asked
for a guest. When the guest came, you ignominiously chased it
away.”
98
 THE SAADIQEEN

Khwaajah Ali Seerjaani hastened from the Musjid and went

searching for the dog. He searched in the nearby
neighbourhood, but could not find the dog. Then he went to
the forest on the outskirts and he found the dog sitting in a
corner. He spread the food which he brought with in front of
the dog. The dog did not even sniff at the food. Khwaajah Ali,
feeling ashamed, began reciting Istighfaar. He removed his
turban (a sign of humility and remorse), and said: “I have
repented.” The dog spoke: “Good for you. O Khwaajah Ali!
Instead of asking for a guest, supplicate for eyes. If it was not
for the auspiciousness of Shah Kirmaani, you would have seen
what would have happened to you.”

(It may be queried that Khwaajah Seerjaani – Rahmatullah

alayh – had acted correctly by expelling the dog from the
Musjid. Whilst this is so, he was supposed to have gone outside
and share his food with the dog. A Wali of his calibre was
supposed to have understood that the dog was the response
to his Dua for a guest.)

99
 THE SAADIQEEN

HADHRAT YUSUF BIN AL-HUSAIN

(Rahmatullah Alayh)

* Hadhrat Yusuf Bin Al-Husain was the mureed of Hadhrat

Zunnoon Misri (Rahmatullah alayh). He was extremely
handsome. Once the daughter of an Arab chief fell in love with
him. Finding an opportunity she presented herself to him.
Hadhrat Yusuf Bin Al-Husain overcome with fear fled and
went to another village where another Arab tribe lived.

That night with his head on his knees he fell asleep. In his
dream he saw himself in a place of exquisite beauty. There was
a group of people dressed beautifully in green. In there midst
on a throne was seated a man who appeared to be the king.
Keen to know who these people were, Hadhrat Yusuf Bin Al-
Husain went forward. When they saw him approaching, they
made way for him. He asked about them, they said that they
were Angels and that the person on the throne was Hadhrat
Nabi Yusuf (Alayhis salaam). All of them had come to visit him
(i.e. Yusuf Bin Al-Husain).

Hadhrat Yusuf Bin Al-Husain wept and said: “Who am I? How

can a Nabi of Allah come to visit me?” As he made this
statement, Hadhrat Nabi Yusuf (alayhis salaam) alighted from
the throne and embraced Yusuf Bin Al-Husain. Then Nabi Yusuf
(Alayhis salaam) seated Yusuf Bin Al-Husain alongside him on
the throne.

100
 THE SAADIQEEN

Hadhrat Yusuf Bin Al-Husain said: “O Nabi of Allah! Who am I?

Why all this kindness shown to me?” Nabi Yusuf (alayhis
salaam) said: “When you had spurned the beautiful daughter
of the Arab king, and sought refuge with Allah Ta’ala, He
revealed the scene to me and to all the Malaaikah. Allah Ta’ala
sent me with these Malaaikah to visit you, and to give you the
glad tidings that you are an accepted servant of Allah Ta’ala.
In every age there is an outstanding person (Allah’s select
Wali). In this era he is Zunnoon Misri. He knows the Ism-e-
A’zam. Go to him.”

When he woke up, he set of for Misr (Egypt). He yearned for

the Ism-e-A’zam of Allah Azza Wa Jal. When he reached Misr,
he went to the Musjid of Hadhrat Zunnoon (Rahmatullah
alayh). He was over-awed when his eyes fell on Hadhrat
Zunnoon. He made salaam and Hadhrat Zunnoon responded.
There was no further conversation. Hadhrat Yusuf Bin Al-
Husain remained in a corner of the Musjid for a full year. He
was unable to muster up the courage to speak with Hadhrat
Zunnoon.

After a year, Hadhrat Zunnoon said to him: “O young man!

Why have you come here?” Hadhrat Yusuf Bin Al-Husain said:
“To visit you.? This was the only talk. He again remained
another year in the Musjid. After the expiry of the second year,
Hadhrat Zunnoon said: “Have you any need?” Then, he
mustered up courage and said: “I have come to acquire the
Ism-e-A’zam from you.” Hadhrat Zunnoon was silent. Another
year passed by in silence.

101
 THE SAADIQEEN

After a year had passed, Hadhrat Zunnoon gave him a bowl

which was covered and instructed: “Cross the River Nile. In a
certain place is a person. Hand him this bowl and remember
the message he gives you.” He took the bowl and left. While
on his way, he felt movement in the bowl. He wondered what
was in the bowl. His curiosity drove him to slightly open the
lid. As he opened the lid, a mouse jumped out and ran off. Now
he was bewildered. Should he proceed to the person across the
Nile or return to Hadhrat Zunnoon? Ultimately he decided to
proceed.

When he reached the person to whom he was sent, he (the

person) smiled and said: “Perhaps you had asked Zunnoon to
reveal to you the Ism-e-A’zam. Zunnoon observed your
impatience, hence he sent you with the mouse. Subhaanallaah!
When you are unable to guard a mouse, how can you ever
guard the Ism-e-A’zam?” Yusuf Bin Al-Husian very much
ashamed of himself returned to the Musjid of Hadhrat
Zunnoon. Then Hadhrat Zunnoon said: “Yesterday I
supplicated to Allah Ta’ala seven times for permission to
impart the Ism-e-A’zam to you. But Allah Ta’ala refused
permission. The time has not yet arrived. Allah Ta’ala said that I
should give you a mouse as a test. Now return to your land
until the time arrives.”

Yusuf Bin Husain asked for advice. Hadhrat Zunnoon said: “I

give you three advices. One: a most superior advice; two: of
medium calibre, and three: inferior. The most superior advice
is Forget whatever knowledge you have acquired, so that the
veils be lifted.” Yusuf Bin Husain said: “I am unable to do this.”
102
 THE SAADIQEEN

Zunnoon said: “The medium calibre advice is that you forget

me. Do not mention even my name to anyone. Do not say that
my Shaikh said so and so.” Yusuf Bin Husain said: “This too I am
unable of accomplishing.” Zunnoon said: “The inferior advice is
that you advise and admonish people. Call them towards Allah
Ta’ala.” Yusuf Bin Husain said: “Insha-Allah, I shall be able to do
so.” Zunnoon said: “Give people naseehat on condition that
you do not recognize yourself as the medium.” Then Yusuf Bin
Husain travelled to the City of Ray.

* When Hadhrat Yusuf Bin Husain (Rahmatullah alayh) initiated

his discourses, those scholars who lacked in spirituality began
to oppose him. He was so severely criticized that people
abstained from attending his discourses. One day when he
came to the Musjid to deliver a wa’z, he did not find a single
person. As he was about to depart, an old lady exclaimed: “Did
you not pledge with Zunnoon that you would give discourses
to people for the sake of Allah Ta’ala, and that you will not
recognize yourself as the intermediary? Why do you now want
to leave?” When he heard this, he was bewildered, and he
commenced his bayaan (discourse). Thereafter he would
always give a bayaan even if there was not a single person
present.

* The effect of the companionship of Hadhrat Yusuf Bin Husain

on Hadhrat Ibraaheem Khawwaas (Rahmatullah alayh) was so
profound that he (Hadhrat Khawwaas) would journey through
the desert and wilderness without any provisions and any
mount whatsoever. Hadhrat Ibraaheem Khawwaas said: “Once
I heard a Voice ordering me: ‘Go and inform Yusuf Bin Husain
103
 THE SAADIQEEN

that he has been rejected.” Hadhrat Ibraaheem Khawwaas

said: ‘If a mountain had to be struck on me, it would be easier
than delivering that message. The second night, I heard the
same Voice giving the same instruction. I took ghusl and
recited Istighfaar in abundance. The third night, the same Voice
repeated the instruction and added: “Get up and deliver the
message otherwise you will be injured.”

I went to the Musjid with great grief and fear. I saw Hadhrat
Yusuf Bin Husain sitting in the mihraab. When he saw me, he
said: ‘Do you remember any poem?’ I recited a poem which
pleased him much. He remained weeping for a long time. After
sobbing profusely, he said: “From this morning until now the
Qur’aan was being recited in front of me but not a single tear
drop came to my eyes nor was I affected emotionally in any
way. But, this one poem had such a profound affect on me
that a storm gushed from my eyes. The people have spoken
the truth that I am a zindeeq, and the instruction from the
Divine Court that I am rejected is correct. A person who is so
much affected by a poem, and not by the Qur’aan is indeed
rejected And buffeted from the Divine Court.”

Hadhrat Ibraaheem Khawwaas said: “I was bewildered, and

my confidence in him diminished. Full of fear, I left and went
to the forest where I met Khidhr (alayhis salaam). He said:
“Yusuf Bin Husain is a wounded Wali of Allah Ta’ala. He is on
the Truth. His abode is Iliyyeen.”

* Abdul Waahid Zaid was an evil sinner. His parents had

struggled to reform him, but to no avail. One day as he was
104
 THE SAADIQEEN

passing by the place where Hadhrat Yusuf Bin Husain was

giving a talk, he (Abdul Waahid) heard him saying: “Allah calls
the sinners with such tenderness as if He is in need of them.”
This statement had such a profound affect on Abdul Waahid
that he let out a loud shriek, removed the gaudy cloak and topi
he was wearing and headed to the Qabrustaan. For three days
and nights he was lost in a state of ecstasy. Hadhrat Yusuf Bin
Husain in his dream heard a Voice saying: “Find the repentant
youth.”

Hadhrat Yusuf went in search of the youth until he found him

laying unconscious in a corner of the Qabrustaan. He lifted his
head on to his lap. Abdul Waahid opened his eyes and said:
“You have come only after three days”, and he passed away.

* A trader in the city of Nishapur had purchased an extremely

beautiful Turkish slave girl for a thousand dinars (gold coins).
One day he had to go on a journey, but did not know to whom
he could entrust the girl. Then it occurred to him to request
Hadhrat Abu Uthmaan (Rahmatullah alayh) on whom he had
great confidence. He asked Hadhrat Abu Uthmaan to keep the
girl among his womenfolk until he returned. However, Abu
Uthmaan refused. But, the trader persisted with his request
saying that there is no one else to whom he could entrust the
girl. Finally, he agreed to accept the girl into his house where
she remained with the womenfolk.

One day, accidentally his gaze fell on the girl. That very
moment he was captivated by her stunning beauty. He was
beyond himself in love with the girl. He though that the only
105
 THE SAADIQEEN

way for him to be saved from this calamity was to go to seek

the aid of his Shaikh, Hadhrat Abu Hafs Haddaad (Rahmatullah
alayh).

He met his Shaikh and explained his plight. Hadhrat Abu Hafs
Haddaad advised him to go to Hadhrat Yusuf Bin Husain
(Rahmatullah alayh), for he will be able to proffer the proper
advice for this calamity. Thus, Hadhrat Abu Uthmaan set off on
the journey to the city of Ray. When he arrived in Ray he made
enquiries about the whereabouts of Hadhrat Yusuf Bin Husain.
The people said: “You appear to be a decent person, a Sufi. It is
lamentable that you want to meet that man who is a mulhid,
zindeeq and extremely evil. Do you also want to ruin yourself in
his company?”

When he heard this, Abu Uthmaan was greatly perplexed, and

he returned to Nishapur. He went straight to his Shaikh who
asked: “Did you meet Yusuf Bin Husain?” Abu Uthmaan
explained what had transpired. Since the love of the girl was
overwhelming in Abu Uthmaan, his Shaikh again instructed him
to go to Ray and meet Hadhrat Yusuf Bin Husain. Thus, he
again set off for Ray.

On reaching Ray, he again enquired about Yusuf Bin Husain’s

whereabouts. This time the people condemned and criticized
him even more. Nevertheless, Abu Uthmaan (Rahmatullah
alayh) said that he had some important work with him. Then
the people directed him to the residence of Hadhrat Yusuf Bin
Husain.

106
 THE SAADIQEEN

When he came to Hadhrat Yusuf Bin Husain’s house, the door

was open. He saw a man whose face was radiant with noor.
However, a young lad was sitting nearby and a bottle of wine
was in front of Hadhrat Yusuf Bin Husain. Hadhrat Abu
Uthmaan was bewildered. He greeted. Hadhrat Yusuf Bin
Husain responded and began with a discourse. The effect of his
discourse was so profound that Abu Uthmaan became
unconscious. After he regained conscious, he said:

“O Khwaajah, why have you adopted this way of life. Despite

such wonderful talks pertaining to transcendental realities and
subtleties, you keep a bottle of wine and a young lad by you.”
Hadhrat Yusuf Bin Husain said: “This is my son. I teach him the
Qur’aan. People are unaware of him, and in this bottle is
water.” Hadhrat Abu Uthmaan said: “For Allah’s sake explain
this mystery. Why have you adopted this manner? People are
reviling you so terribly because of this. I cannot even repeat
what they have said about you. So what is the reason for this
pretence?” He responded: “So that no one brings their Turkish
girl to me to be kept in trust in my home.” Hadhrat Abu
Uthmaan (Rahmatullah alayh) fell at the feet of Hadhrat Yusuf
Bin Husain. He had now recognized the lofty status of Hadhrat
Yusuf Bin Husain (Rahmatullah alayh). The effect of the carnal
love had evaporated.

* After performing Isha’ Salaat, Hadhrat Yusuf Bin Husain

(Rahmatullah alayh) would stand with the intention of
engaging in Nafl Salaat. However, he would remain standing
until Fajr time without performing Ruku’, Sajdah, etc. When he
was asked to explain what type of ibaadat his act was, he said:
107
 THE SAADIQEEN

“After Isha’, when I intend to engage in Salaat, the greatness

and glory of Allah Azza Wa Jal overwhelm me to such an extent
that I am unable to do anything but stand in awe and
reverence, and this state endures until the arrival of Fajr.”

* He said: “In every Ummat there is an auspicious group who is

the Amaanat (Trust) of Allah Azza Wa Jal. He keeps them
hidden from people. In this Ummat, they are the Sufis.”

* “The calamity of the Sufis is in association with lads, people

of the world and tenderness towards women (i.e. to ghayr
mahrams).” Ulama who deal with females should heed this
lesson. In this era they should not converse to ghair mahram
females even from behind a screen.

* “He who loves Allah, regards himself with contempt.”

* “The sign of love for Allah Ta’ala is to be far from all and
everything which is a barrier to His Remembrance.”

* “There are two signs of a Saadiq: He loves solitude and he

conceals his ibaadat.”

* “The most contemptible person is he who is avaricious, and

the noblest person is a Durwaish who is Saadiq and Saabir.”

* “After his demise, someone saw him in a dream and asked:

“How did you fare by Allah?” He said: Allah forgave me.” He
was asked: “Why?” Hadhrat Yusuf Bin Husain (Rahmatullah
alayh) said: “Because I had never indulged in futility.”
108
 THE SAADIQEEN

HADHRAT ABU HAFS HADDAAD

(Rahmatullah alayh)
* Prior to his reformation and taking to the Path of Tasawwuf,
he had fallen in love with a woman. He was beyond himself,
pining away for the woman. He was advised to go to Nishapur
where there was a Yahudi magician who would solve his
problem. He went and explained his condition to the Yahudi
who said that he would have to abandon all kinds of ibaadat
for forty days, and constantly reflect on evil so that the magic
will be effective. In this way will he achieve his objective.

Hadhrat Abu Hafs did as he was instructed. However, even

after forty days he was not successful in attaining fulfilment of
his desire. The woman still spurned him. He complained to the
Yahudi who said: “Most assuredly you must have practised an
act of virtue which had neutralized the effect of the magic.
Reflect!” Hadhrat Abu Hafs said: “In these forty days I had not
done any deed of virtue except removing impediments from
the road where I would walk.” The Yahudi said: “Do not grieve.
How merciful is That Allah Who, despite your forty days of
disobedience, has shown His mercy merely on account of your
slight act of virtue.”

This statement of the Yahudi exercised a profound effect on

Hadhrat Abu Hafs. Spontaneously, he repented and thereafter
engaged in his profession. He was a blacksmith. He concealed
from others his repentance and reformation. He would
secretively distribute the day’s earnings to the Fuqara and
widows. He would pass by the huts where widows lived and
109
 THE SAADIQEEN

throw the money into the hut. He would hurry on without

them being aware of his identity. After Isha’ Salaat he would
beg. In this manner he completely concealed himself from the
people.

* One day whilst he was working at his furnace, he heard a

blind Faqeer reciting an Aayat of the Qur’aan Majeed. He
became so enraptured by the Aayat that a state of ecstasy
overcame him. In this state he thrust his hand in the blazing
furnace and extracted a red hot iron, placed it on the anvil and
instructed the workers to strike it. However he held the red
hot iron in his hand. Soon he came to his senses. When he saw
the burning iron in his hand, he threw it down. He realized that
those present had witnessed the scene. He therefore,
immediately closed down his business and gave everything
away. He adopted seclusion and henceforth involved himself in
ibaadat and riyaadhat in entirety. He had now abandoned his
profession. He commented: “I had desired much to remain in
concealment, but to no avail.”

* In his neighbour’s house some people would gather to listen

to Hadith. The neighbour invited Hadhrat Abu Hafs Haddaad to
come and listen to the Ahaadith. He said: For the past 30 years
I have desired to do justice to one Hadith, but I have failed.
How will I be able to do justice to more Ahaadith?” They asked
him for the Hadith. He said: “The beauty of a man’s Islam is
that he shuns futility.”

110
 THE SAADIQEEN

* “The mimbar is not the place for liars."

(All those who mangle the ahkaam of the Deen, who
misinterpret the original Sunnah to force it to conform to
modernism and liberalism are kath-thaab (liars) who are not
entitled to mount the mimbars in the Musaajid.)

* Once while walking in the marketplace he saw a Yuhudi. The

sight of the Yahudi sent Hadhrat Abu Hafs Haddaad into an
ecstasy. He was completely beyond himself. After he had
emerged from the ecstasy, he was asked to explain what
happened. He said: “I saw the Yahudi dressed in garments of
adal while I am cloaked in garments of fadhl. A fear
overwhelmed me – the fear that perhaps the garments of fadhl
are removed from me and the Yahudi be cloaked with it while I
become clad with his clothes of adl.

In the context adl (justice) means normal decent clothes. Fadhl

here means the garments of the Sufiya which are the garb of
piety. Rasulullah (sallallahu alayhi wasallam) said: “Imaan is
suspended between fear and hope.” This perception is vivid in
the minds of the Auliya, hence the great fear for the future.

* Hadhrat Abu Hafs decided to go for Hajj. He was an

inhabitant of Persia and could not speak Arabic. He was also
illiterate. When he reached Baghdad, his mureeds discussing
among themselves said that an expert translator should be
searched for in order to translate the discourses of this great
Shaikh of Khurasaan. Hadhrat Junaid Baghdadi (Rahmatullah
alayh) sent a group of his mureeds to welcome Hadhrat Abu
Hafs. When they arrived at the Khaanqah where Hadhrat Abu
111
 THE SAADIQEEN

Hafs was, he spontaneously commenced his discourse in

eloquent Arabic. The people of Baghdad were bewildered by
the Arabic eloquence of Hadhrat Abu Hafs (Rahmatullah alayh).

* “Generosity is to be just to others and not to expect justice

for oneself.”

* Once Hadhrat Abu Hafs said to Hadhrat Junaid Bagdadi:

“Prepare some zerba halwa (this is a kind of food). After it was
prepared, Hadhrat Abu Hafs said: “Send it with a labourer and
instruct him to walk with it until he is extremely tired. At that
juncture, he should give the food to the inmates of the nearest
house.”

This was done. One of the mureeds followed the labourer until
he (the labourer) was tired. He stopped at a house and
knocked at the door. An old man from inside the house
exclaimed: “If it is zerba and halwa, I shall open the door.” The
mureed says: “I was cast into bewilderment. I asked the old
man to explain.” He said: “Last night whilst making dua it
crossed my mind that my children had been asking me since
ages for zerba and halwah.”

* Hadhrat Junaid Baghdadi was highly impressed by the respect

and refinement of a mureed of Hadhrat Abu Hafs. He enquired
from Hadhrat Abu Hafs the duration of the mureed’s stay in his
company. Hadhrat Abu Hafs said: “Ten years. He had spent
70,000 dinars in our path, and incurred a debt of 70,000 dinars
which he also spent in our path. Despite this, he is unable to
muster up the courage to speak freely with me.”
112
 THE SAADIQEEN

* Once whilst journeying through the desert, Hadhrat Abu Hafs

was without food and water for 16 days. One day, he appeared
at the banks of a stream of water. Suddenly he saw Hadhrat
Abu Turaab Bakshi (Rahmatullah alayh) appearing. He asked
Hadhrat Abu Hafs: “Why are you waiting here?” Hadhrat Abu
Hafs said: “I am suspended between Ilm and Yaqeen. I shall
follow the one which dominates me. (That is: if Ilm has the
upperhand, he will drink of the water. If Yaqeen has the upper
hand, he will proceed on his journey without drinking the
water.)

* Once in Baghdad, Hadhrat Abu Hafs was the guest of Hadhrat

Shibili (Rahmatullah alayh). Every day Hadhrat Shibli honoured
the guest with different varieties of food. When he was about
to depart, Hadhrat Abu Hafs said to Hadhrat Shibli: “When you
come to Nishapur, be my guest. I shall show you how to treat a
guest and how to be generous.” Hadhrat Shibli said: “O Aba
Hafs! What wrong have I done?” Hadhrat Abu Hafs said: “You
should attend to the guest in such a manner that his visit does
not seem to be an imposition, and his departure should not be
a relief. When you resort to ostentatious and elaborate
arrangement, the visit of the guest will become burdensome,
and his departure will be a relief. Such an attitude with the
guest is not hospitality nor generosity.”

* “Do not regard as a man (i.e. a Buzrug) a person who does

not perpetually scale his conditions and deeds in the scale of
the Kitaab (Qur’aan) and Sunnah, and who is not suspicious
about his own ideas.”

113
 THE SAADIQEEN

* “The world is an abode in which man is involved in sin every

moment.”

* Hadhrat Abu Hafs was asked: “What is sacrifice?” He said:

“To give preference to brothers in the needs of both the dunya
and the Aakhirat.”

* The wonderful way of gaining Divine Proximity is to adopt

perpetual poverty, to adhere to the Sunnah in all affairs, and to
consume halaal nourishment.”

* “He who is not always suspicious of himself and does not

always oppose his desires, is in deception. He who is pleased
with himself has destroyed himself.”

* “Fear is a lantern in the heart by means of which man is able

to distinguish between vice and virtue.”

* “Poverty is not good for a person as long as he is not more

pleased with giving than with taking. He who gives but does
not accept is a Man. He who gives and accepts is half a man. He
who does not give, but accepts, is a fly.”

* “Sin against Allah Ta’ala is the way of kufr just as poison is the
way of death. He who, despite being aware that he will die and
a reckoning will be taken from him, but does not abstain from
sin, he most certainly conveys that he has no Imaan on
Resurrection and the Reckoning.”

* “He who desires humility should remain in the company of

the Saaliheen and serve them.”
114
 THE SAADIQEEN

HADHRAT HAMDOON QASSAAR

(Rahmatullah alayh)

* Hadhrat Hamdoon Qassaar (Rahmatullah alayh) was among

the Auliya of the Salafus Saaliheen. He was the Mureed of
Hadhrat Turaab Bakhshi (Rahmatullah alayh). He was the
Shaikh of Hadhrat Abdullah Mubaarak (Rahmatullah alayh),
The people of his era used to revile him considerably, for they
could not understand his talks pertaining to spiritual subtleties.
But, the Auliya had the highest regard for him.

* One day he visited a sick friend who was in his maradhul

maut (last illness). The moment the friend died, Hadhrat
Hamdoon (Rahmatullah alayh) extinguished the lantern. The
people who were present asked in surprise for the reason. He
said: “As long as he was alive, the lantern and the oil in it
belonged to him. The moment he died, the ownership of his
heirs was established. It is therefore not permissible to use the
property of the heirs.”

* When the elders and Aimmah of Nishapur observed the

piety and wisdom of Hadhrat Hamdoon, they requested him to
begin a series of lectures to benefit the people. Hadhrat
Hamdoon said: “It is not permissible for me to deliver wa’z
(lecture) because my heart is trapped in the dunya and in jah
(self-esteem/vanity). My talks will not benefit you. My talks will
have no good effect on your hearts. It is a mockery of Ilm
(Knowledge of the Deen) to make statements which have no
good effect on the heart. It is to debase the Shariat. The talk is
115
 THE SAADIQEEN

appropriate of such a person whose silence harms the Deen

and whose speech eliminates falsehood.”

The humility of Hadhrat Hamdoon and his belief of his own

sinfulness were overwhelming in him. He also made reference
to the Hadith: “He who remains silent regarding the Haqq is a
dumb shaitaan.” Since he believed sincerely that his talks will
be devoid of benefit, neither benefitting the people nor
guarding the Deen, he declined the request to deliver lectures.

* Hadhrat Hamdoon (Rahmatullah alayh) was asked: “When is

a person qualified to speak (i.e. give a wa’z)?” He said: “When
he does not have to think what next he should say after having
made a statement. His information should be from the Ghaib.
As long as the speech cascades from the Ghaib, he should
continue with his speech and not consider himself as the
repository of the talk.”

The Auliya do not prepare speeches. What they speak is by

inspiration from Allah Ta’ala.

* Hadhrat Hamdoon (Rahmatullah alayh) was asked: “Why

were the talks of the former people (Ulama) so effective.” He
said: “They spoke for the glory of Islam and for their salvation
(in the Aakhirah), and for the Pleasure of Allah Ta’ala. We
speak for the honour of the nafs (jah, vanity, pride), for worldly
motives, and for the pleasure of people.

* “Your relationship with Allah Ta’ala in privacy should be

more and loftier than your relationship with Him in public.”
116
 THE SAADIQEEN

There should be concealment as far as possible of one’s deeds

of virtue.

* “If you see piety in someone, do not be hasty in leaving him

so that a portion of the barkat of his piety also reaches you.”

* I give you wasiyyat (advice and admonition) of two things:

Stay away from the company of Ulama (i.e. the ulama-e-soo’)
and from the company of the juhala (ignoramuses).”

* “He who reflects on the excellences of the former people

(Salafus Saaliheen) will understand his own deficiencies.”

* “Remember that worry is in the desire for more (i.e. more

than whatever Allah Ta’ala has ordained for you).”

* “He who does not desire blindness, should not become blind
to the harms of his nafs.”

* “If you see an intoxicated person, do not despise him. Fear

the possibility of you becoming like him.”

* “When the Faqeer is proud of his faqr (poverty), then his

pride exceeds the pride of all the people of wealth. The status
of faqr remains as long as the Faqeer is humble.”

* The root of all spiritual ailments of the heart is abundance

of eating, and it is the root for bringing calamity to the Deen.”

117
 THE SAADIQEEN

* “He who is engrossed in the dunya will be disgraced in the

dunya and the Aakhirat.”

* “In calamity, only he who doubts Allah Ta’ala displays

impatience.”

* Three things delight shaitaan. (1) Killing a Mu’min. (2) Death

in the state of kufr. (3) Fear for Durwaishi (i.e. the poverty of
the Auliya).” (The delight of shaitaan is not confined to these
three evils. The statement has been made to emphasize the
villainy of these three evils.)

118
 THE SAADIQEEN

HADHRAT MANSUR AMMAAR

(Rahmatullah alayh)

* His reformation was the consequence of honouring the

Name of Allah Azza Wa Jal. Once he found a piece of paper on
the ground. On it was written Bismillaahir Rahmaanir Rahim.
He folded the paper and swallowed it. That night in a dream he
heard a Voice saying: “For the honour you have shown to My
Name, I have opened the portals of wisdom for you.”

* An evil young man sent his slave with four dirhams to buy
some sweets. On the way the slave passed by the place where
Hadhrat Ammaar Mansur (Rahmatullah alayh) was giving a
bayaan. The slave thought: “Let me sit in this gathering to
refresh my soul.” On entering, he heard Hadhrat Ammaar
saying: “Who will give this Durwaish four dirhams in lieu of
four duas?” There was a Durwaish whom Hadhrat Ammaar
desired to assist. The slave said to himself: “There is nothing
better than this? It is best that I give the four dirhams so that I
gain the duas of this great Buzrug.” Thus, he presented the
four dirhams to the Durwaish.

Hadhrat Ammaar said: “What kind of dua should I make for

you?” The slave said: “First, I should be emancipated. My
master should free me. Second: May Allah Ta’ala grant my
master the taufeeq of Taubah. Third: In lieu of these four
dirhams, may I find another four dirhams. Fourth: May Allah
Ta’ala enshroud me, you and all those present here with His
mercy.” Hadhrat Mansur made the duas. The slave returned to
119
 THE SAADIQEEN

his master without the sweets. His master asked: “Where

have you been for so long and what did you bring?” After the
slave explained what had transpired, the master said: “What
were the four duas?” The slave explained the four duas.

The master said: “Allah is my Witness, I have emancipated you,

and I repent by Allah Ta’ala. I shall never again disobey Allah
Ta’ala. In lieu of the four dirhams, I am giving you 400
dirhams..” That very night, the master heard in his dream a
Voice saying: “O young man! You have done whatever you
were able to do. Now We shall do what is within Our power.
We have enshrouded with Our mercy you, your slave, Mansur
Ammaar and those present in his gathering.”

* Once while Hadhrat Mansur was delivering a wa’z someone

from the audience presented a note on which was written in
poetic form: “The one bereft of taqwa advising others with
taqwa is like a diseased physician who treats people.” Hadhrat
Mansur Ammar commented: “Do as I have said. My talk and
knowledge will benefit you. Do not look at my deeds, for my
shortcomings will not harm you.”

* One night Hadhrat Mansur Ammaar while walking in the

road came near to a house where he heard a man supplicating
to Allah Ta’ala. The man was grieving and asking Allah Ta’ala to
forgive him for the sin he had committed. The dua was so
touching that Hadhrat Mansur wept. Then he recited the
Aayat: “O People of Imaan! Save yourselves and your families
from the Fire, the fuel of which is men and stones.” Then he
went away.
120
 THE SAADIQEEN

In the morning when he passed by the same house, he heard a

commotion -- sobbing and wailing inside the house. He asked
what had happened. The man from the house said: “Last night
my son died because of fear for Allah Ta’ala. A man of Allah
had passed here and recited an Aayat. My son was so affected
that he let out a loud scream and died.” Hadhrat Mansur
Ammaar said: “I am the one who had killed your son.”

* The Khalifah, Haroon Rashied said to Hadhrat Mansur

Ammaar (Rahmatullah alyh): “I have two questions: Who is the
most learned, and who is the most ignorant person?” Hadhrat
Mansur Ammaar said: The most learned is he who is the most
obedient to Allah Ta’ala, and the most ignorant is he who is
most disobedient to Allah Ta’ala.”

* “The hearts of the people of the dunya are the fields for
greed.”

* “Happy is he who wakes up in the morning and Ibaadat is his

occupation, solitude is his abode, the Aakhirat is his focus,
Maut is his concern, and with Taubah he hopes for the mercy
of Allah.”

* “The heart in entirety is Roohaani (spiritual). When the

dunya enters it, the soul in that heart is veiled like the sun is
darkened during an eclipse.”

* “The best raiment for the servant is humility.”

121
 THE SAADIQEEN

* “He who is involved in the remembrance of creation is

forgetful of the remembrance of the Creator.”

* “The safety of the nafs is in opposing it. In its obedience is

calamity for man.”

* “He who is impatient in worldly misfortunes will soon be

embroiled in Deeni misfortunes.”

* “Banish the desire for the dunya to find comfort, guard the
tongue to save you from having to apologize.”

* After Hadhrat Mansur Ammaar (Rahmatullah alayh) had

passed away, Hadhrat Abu Hasan Sha’raani (Rahmatullah
alayh) saw him in a dream. Abul Hasan asked: “How did you
fare by Allah Ta’ala?” He responded: “Allah Ta’ala said to me:
“Are you Mansur Ammaar?” I said: “Yes, I am Mansur Ammar.”
Allah Ta’ala said: “Are you the one who used to give discourses
to people about zuhd whilst you did not practise zuhd?” I said:
“O Allah, indeed it is so. However, I would commence every
discourse with Your praise, then recite Durood on Rasulullah
(sallallahu alayhi wasallam), then would I offer naseehat to
Your servants.” Allah Ta’ala said: “You have spoken the truth.”
Then Allah Ta’ala ordered the Angels to set up a throne for me
in the heaven so that I give discourses to the Angels. “

122
 THE SAADIQEEN

HADHRAT AHMAD BIN AASIM AL-

ANTAAKI
(Rahmatullah alayh)

* Hadhrat Ahmad Bin Aasim Al-Antaaki (Rahmatullah alayh)

was among the great Auliya of the Tab-e-Taabieen era. He was
the mureed of Hadhrat Muhaasabi (Rahmatullah alayh). Due to
the sharpness of his Firaasat (spiritual insight and wisdom),
Hadhrat Sulaimaan Daaraaee (Rahmatullah alayh) gave him the
title of Jaasoosul Quloob (the Spy of the Hearts).

* A person asked Hadhrat Al-Antaaki: “Do you yearn for Allah

Ta’ala?” He replied: “No”. The person asked for the reason, he
responded: “One yearns for someone who is absent. Yearning
is not for the one who is present.”

* “Ma’rifat has three stages. (1) The establishment of Tauheed

in the heart. (2) Expulsion from the heart of all things besides
Allah Ta’ala. (3) The understanding that never can anyone
worship Allah Ta’ala as he should be worshipped.”

This conception of Ma’rifat is the minimum degree necessary

for all Mu’mineen. The higher spiritual levels are not included
in this conception although this lowest degree is the
fundamental basis and the imperative requisite for the higher
transcendental stages of Ma’rifat.

* Hadhrat Al-Antaaki was asked to explain the signs of Divine

Love. He said: “His (i.e. the person’s) worship (Nafl ibaadat) is
123
 THE SAADIQEEN

not much. His reflection (on Allah Ta’ala) is perpetual. His

solitude is abundant. His silence is constant. He remains
unseen. When he is called, he does not hear. When calamity
settles on him, he does not grieve. Prosperity does not make
him happy. He fears none and he has no hope on anyone.”

* “The lowest degree of Yaqeen brightens the heart with noor,

purifies it from all doubts, cultivates gratitude and fear for
Allah Ta’ala, and produces recognition of Allah Ta’ala.”

* “If you desire the reformation of the heart, supplicate to

Allah Ta’ala to grant you the taufeeq to guard the tongue.”

* “The best intelligence is that it enables you to recognize the

bounties of Allah. It impels you to be grateful and contented. It
spurs you to virtue and to oppose the nafs.”

* “The best Ikhlaas (sincerity) is that which eliminates from

you show, pretence, adornment and self-conceit.”

* “Worship based on ignorance is worse than sin based on

ignorance.”
Ignorance of the rules of worship is itself sinful. Thus, it is an
aggravating factor. On the other hand, sinning due to
ignorance is a mitigating factor.

* “One who understands sins to be small (insignificant) will

very soon be overwhelmed with misfortunes.”

124
 THE SAADIQEEN

* While the elite (i.e. Aulya) dive in the ocean of meditation,

the masses wander aimlessly in the wilderness of deception
and obliviousness (ghaflat).”

* Yaqeen is a noor which Allah Ta’ala creates in the heart of His

servant. With this noor he observes the affairs of the Aakhirat.
The fierceness of this noor incinerates all the veils between
man and the Aakhirat. The transcendental issues then become
vividly perceivable.”

* “Ikhlaas of a deed is that you detest being recognized and

praised for the deed, and that you desire its reward from only
Allah Ta’ala. Do the deed as if there is no one on earth besides
you, and no one in the heavens besides Allah Ta’ala.”

* “Only a few days of life remain. Consider it an opportunity so

that your previous sins are forgiven.”

* “The balm for the heart is in:

(1) Companionship with the Saaliheen
(2) Tilaawat of the Qur’aan (abundantly).
(3) An empty stomach
(4) Salaat during the night (Tahajjud)
(5) Weeping in the late hours of the night (as a result of
khauf).”

* There are two kinds of Adl (Justice). Zaahiri Adl, i.e. between
you and creation, and Baatini Adl, i.e. between you and the
Creator.”

125
 THE SAADIQEEN

* “Allah Ta’ala says (in the Qur’aan Majeed): “Verily, your

wealth and your children are a fitnah (a trial).” The reality is
that we continue increasing fitnah (mischief and corruption of
a variety of kinds).”

* One night 29 companions of Hadhrat Ahmad Bin Aasim

(Rahmatullah alayh) were with him. A little bread was
available. He broke it into small pieces and placed it in front of
the companions. Then he extinguished the lantern. It was pitch
dark. After a while when he lit the lamp all the bread had
been left. No one had ate anything. Each one had sacrificed for
the next one.

126
 THE SAADIQEEN

HADHRAT ABDULLAH KHABEEQ

(Rahmatullah alayh)

* Hadhrat Abdullah Khabeeq (Rahmatullah alayh) was among

the Auliya of the early era of Islam. Hadhrat Fatah Musali
(Rahmatullah alayh) said that when I first met him, he said to
me: “O Khurasaani: “There are not more than four things (to
guard): The eyes, the tongue, the heart and the nafs. Prevent
the eyes from looking at any prohibition. Do not say anything
which is hypocritical. Save the heart from hypocrisy and kibr.
Prevent the nafs from desires and do not seek to fulfil its
demands. If you lack in these attributes, then bemoan your
fate.”

What Hadhrat Abdullah Khabeeq says here is the minimum

standard for every Muslim. It is Waajib for every Mu’min to
cultivate these attributes to adorn himself with Islamic
(Sunnah) morality.

* “Allah Ta’ala had created the heart (the baatin/spiritual

heart) to be the abode of Thikr. Its companionship with the
nafs has transformed it into an abode of lust. Either khauf
which creates restlessness or shauq (yearning for Allah Ta’ala)
which causes restlessness is able to eliminate the lust of the
heart.

* “He who wishes to keep his heart alive in this life, tell him to
keep the heart forlorn and to abandon all desire so that he
could be freed from all and everything.”
127
 THE SAADIQEEN

* “Do not grieve except for something which will tomorrow on

the Day of Qiyaamah be harmful for you, and do not be happy
over anything except for something which will bring happiness
to you on the Day of Qiyaamah.”

* “The taste and pleasure of Obedience (to Allah) depart from

the heart of one who listens much to baatil (futility, falsehood
and the like).”
Those who compromise the Haqq by association with the
people of bid’ah and baatil, should heed this advice.

* “Vastly beneficial khauf (fear) is that which always keeps you

grieving for having lost your past life in disobedience.”

* Raja’ (Hope for Allah’s Mercy) is of three kinds:

(1) Virtuous deeds accompanied by the hope of acceptance (
and the fear of rejection).
(2) Sins accompanied by the hope of forgiveness (and rejection
of one’s repentance).
(3) Constant (and reckless) sinning while hoping for
forgiveness. This is a false hope.”

* “Ikhlaas in a deed is more difficult than the deed itself.”

* If you desire to be ahead of all people, do not accept

anything from them, for Allah is for you better than
everything.”

128
 THE SAADIQEEN

HADHRAT JUNAID BAGHDADI

(Rahmatullah alayh)

* Hadhrat Junaid Baghdadi (Rahmatullah alayh) was the Imaam

of the Sufiya. He is called Sayyidut Taa-ifah (The Leader of the
Jamaat of Auliya), Taa-usul Ulama (The Peacock of the Ulama)
and Sultaanul Muhaqqiqeen (The Sultan of the Researchers).
He occupied the loftiest rank in Shariat and Tareeqat
(Tasawwuf). Despite such lofty status, envious enemies
branded him a zindeeq and a kaafir. He was the nephew and
mureed of Hadhrat Sirri Saqati (Rahmatullah alayh).

* Someone asked Hadhrat Sirri Saqati (Rahmatullah alayh):

“Can the status of a mureed be higher than the status of his
Shaikh?” Hadhrat Saqati responded: “Yes. The glittering proof
for this is Junaid Baghdadi.”

* When Hadhrat Junaid was 7 years old, his maternal uncle,

Hadhrat Sirri Saqati took him with for Hajj. In a gathering of
400 Mashaaikh in Musjidul Haraam, the discussion was on the
topic of Shukr (gratitude for the bounties of Allah). Each one
presented his comments on this topic. Finally, Hadhrat Sirri
Saqati said: “O Junaid! You too make some comment on this
mas’alah.” The 7 year old Junaid lowered his head for a few
moments then said: “Your obedience to Allah Ta’ala should not
be for the bounty He presents to you, nor should the bounty
be used for disobedience.” With unanimity the 400 Mashaaikh
applauded the child and said that his comment was the best.

129
 THE SAADIQEEN

Hadhrat Sirri Saqati said: “O Junaid! How did you know this?”
Hadhrat Junaid replied: “From the barkat of your
companionship.”

* Hadhrat Junaid (Rahmatullah alayh) set up a business in

Baghdhad where he traded with mirrors. Daily in his shop he
would perform 400 raka’ts Salaat. After some time he
abandoned the shop and went into seclusion in the home of
Hadhrat Sirri Saqati. For 30 years he performed Fajr Salaat with
the Wudhu of Isha’. He would devote the entire night in
Ibaadat.

* After having devoted 40 years worshipping in seclusion, the

thought crossed the mind of Hadhrat Junaid that he had
attained the Maqsood (the Goal of his divine pursuit). He
heard a Voice saying: “The time has now arrived to expose to
you your zunnaar.” (Zunnaar is a holy girdle of the fire
worshippers).” Hadhrat Junaid let out a deep sigh of grief and
said: “He who is unfit for attaining the Goal, all his virtuous
deeds are sins.” He then engrossed himself more in the pursuit
of Divine Love.

* All great Auliya and Ulama had many haasideen (envious

enemies). They complained to the Khalifah about Hadhrat
Junaid saying that he was deceiving and misleading people. The
Khalifah said that he could not be apprehended without proof.
When there was a flood of complaints and charges against
Hadhrat Junaid (Rahmatullah alayh), the Khalifah devised a
plan to test and entrap him if indeed he was guilty of the
charges.
130
 THE SAADIQEEN

The Khalifah had a stunningly beautiful slave girl. She was

famed for her beauty and elegance, and the Khalifah was in
love with her. She lived as a queen in the palace. It was decided
to use her to ensnare Hadhrat Junaid (Rahmatullah alayh). She
was dressed in the best of garments and adorned with jewels.
She was instructed to lift her niqaab (face veil) in Hadhrat
Junaid’s presence and use all her feminine wiles to entrap him.
She should say she was a very wealthy lady but had decided
to take to the path of piety. The world was no longer an
attraction for her. She should plead with him to accept her in
his companionship as her guide. A servant was sent with her to
observe the episode and report to the Khalifah.

When the lady arrived at Hadhrat Junaid’s place, she did as

she had been instructed. Momentarily Hadhrat Junaid’s gaze
fell on her. Immediately he lowered his gaze, and the woman
commenced with her scheme. After she had completed her
story, Hadhrat Junaid lifted his head, let out two deep sighs
and blew in the direction of the woman. Immediately she
dropped down and died.

The Khalifah was shocked and beyond himself with grief when
it was reported to him what had transpired. Smitten by
remorse, the Khalifah commented: “He who does to him
(Junaid) what he should not do, shall see (with regret) what he
does not want to see.” Then he decided to visit Hadhrat Junaid.
However, his courtiers insisted that he should summon
Hadhrat Junaid to come to the palace and answer. But the
Khalifah said: “It is improper to summon such a man to come
to us. It is necessary for us to go to him.”
131
 THE SAADIQEEN

When the Khalifah met Hadhrat Junaid, he said: “O Shaikh!

What type of heart do you have? How could you destroy and
kill such a beloved one?” Hadhrat Junaid responded: “O
Ameerul Mu’mineen! Is this the way you show affection for
the Mu’mineen? You wanted to destroy my forty years of
riyaadhaat and ibaadaat.”

* “I commenced delivering wa’z only after 30 Abdaal had

insisted that I give discourses and call people to the Path of
Allah Ta’ala.”

* “What we (the Sufiya) have gained (in Roohaaniyat and

Divine Proximity), was not achieved by speeches and
argument. It was acquired by means of hunger, sleeplessness,
renunciation of the world and abstaining from the things which
were appealing to the nafs.”

* “A man of Tasawwuf should have with him the Qur’aan in his

right hand, the Sunnah of Rasulullah (sallallahu alayhi
wasallam) in his left hand, and walk in the light of these two
lanterns so that he does not fall into the pit of doubts nor
become entrapped in the darkness of Bid’ah.

*”If in Salaat a thought of the world entered my mind, I would

repeat the Salaat. If a thought of the Aakhirat came to mind, I
would make Sajdah Sahw.”

* Once Hadhrat Junaid said to his Mureeds: “If I knew that

besides the Fardh Salaat, that two raka’ts Nafl are better than
sitting with you, I would never be sitting with you.”
132
 THE SAADIQEEN

* Hadhrat Sirri Saqati (Rahmatullah alayh) urged Hadhrat

Junaid (Rahmatullah alayh) to deliver wa’z. However, he felt
that it was disrespectful to deliver lectures whist his Shaikh
was still present. One night Hadhrat Junaid saw Rasulullah
(sallallahu alayhi wasallam) in a dream instructing him to
deliver wa’z. In the morning he prepared to go to Hadhrat Sirri
Saqati to inform him of the dream. He found Hadhrat Sirri
Saqati standing at his (Hadhrat Junaid’s) door. Hadhrat Saqati
said: “You are still thinking that others should tell you. Now
you have to deliver wa’z. Your talks are a medium for the
salvation of the Ulama. All of us have been always saying that
you should deliver wa’z, but you ignored us. But now
Rasulullah (sallallahu alayhi wasallam) has instructed you. Now
you have no option.”
Hadhrat Junaid recited Istighfaar, and said: “Hadhrat, how
did you know that I had seen Rasulullah (sallallahu alayhi
wasallam) in my dream?” Hadhrat Sirri Saqati said: “I saw Allah
Azza Wa Jal in a dream saying: “We have sent Rasulullah
(Sallallahu alayhi wasallam) to instruct Junaid to mount the
mimbar and deliver lectures.”

* One day in his bayaan a Christian slave disguised as a Muslim

came and said to Hadhrat Junaid: “O Shaikh! Rasulullah
(sallallahu alayhi wasallam) said: “Beware of the firaasat of the
Mu’min”. What does this mean.” Hadhrat Junaid briefly
lowered his head, then lifted it and said: Yes, this is the
statement of Rasulullah (Sallallahu alayhi wasallam). The time
has come for you to break the cross and accept Islam.”
Immediately, the slave accepted Islam. There was a hue and

133
 THE SAADIQEEN

cry of surprise and wonder among the Muslims. Hadhrat

Junaid’s fame spread even more.
As a result of the publicity of this episode, Hadhrat Junaid
abandoned delivering wa’z and secluded himself in his home.
People pleaded with him, but to no avail. He refused to
resume his lectures. He said: “I have no desire to destroy
myself.” Two years later without anyone requesting him, he
mounted the mimbar and resumed his talks. When he was
asked what had induced him to resume his lectures, he said: “I
came across a Hadith in which is mentioned that towards the
end of this earthly time, there will be a man who will be the
most contemptible of all people. He will deliver lectures to the
people. I have realized that I am that most contemptible
person. In obedience to Rasulullah (sallallahu alayhi wasallam) I
am therefore delivering lectures.”

* Once Hadhrat Junaid found his heart (spiritual heart) missing.

He supplicated: “O Allah! Return my heart.” A Voice said: “O
Junaid! We took away your heart so that it remains with Us.
But you are asking its return so that it associates with
someone other than Us.”

* Whilst journeying in the desert he saw a young man sitting

under a tree. He asked” “Why are you sitting here?” The young
man said: “I enjoyed a constant haal (a apiritual state of
ecstasy). I lost it at this spot.” Hadhrat Junaid continued his
journey. Several months after Hajj when he returned, he found
the young man sitting in the same spot. He asked: “Why are
you now still sitting here?” The young man replied: “What I
was searching for, I found it here. I have therefore stationed
134
 THE SAADIQEEN

myself at this place.” Hadhrat Junaid said to himself: “I do not

know which of the two states is better.”

* A Wali saw Rasulullah (sallallahu alayhi wasallam) in a dream.

Hadhrat Junaid was in Rasulullah’s presence. A man entered
and and sought a fatwa from Rasulullah (Sallallahu alayhi
wasallam). He indicated to the person to ask Hadhrat Junaid.
The man said: “O Rasulullah! When you are present, why
should I ask Junaid?” Rasulullah (Sallallahu alayhi wasallam)
replied: “Just as the Ambiya were proud of their entire
respective Ummats, so am I proud of Junaid.”

* Once when Hadhrat Junaid (Rahmatullah alayh) was very ill,

he made the Dua: “O Allah, cure me.” He heard the Divine
Voice reprimanding: “O Junaid! What right have you to
interfere between Allah Ta’ala and His servant? Do not
interfere. Do as you have been commanded to, and have
patience in the misfortune with which you are afflicted. What
relationship do you have with Ikhtiyaar (volition)?”

Allah Ta’ala has a different and extremely lofty standard for His
close Auliya. They have to repose total trust in Allah Ta’ala
and accept with contentment whatever condition or calamity
Allah Ta’ala imposes on them.

* Once Hadhrat Junaid had a severe pain in his leg. He recited

Surah Faatihah and blew on his leg. Immediately he heard a
Voice reprimanding him: “Have you no shame to use Our
Kalaam for the sake of your nafs?” This reprimand is for the
elite Auliya, not for the masses
135
 THE SAADIQEEN

His extremely lofty rank debarred him from even this perfectly
valid and permissible act.

* Once Hadhrat Junaid’s eyes were paining severely. The

physician who was a Christian advised him to abstain from
applying water to his eyes. Hadhrat Junaid said: “Then how
shall I make wudhu?” The physician said: “If you wish to retain
your eyesight, then abstain from applying water. It is now your
choice.” After the physician left. Hadhrat Junaid made Wudhu.
He ignored the advice of the physician and applied water to his
eyes as usual. After Salaat he went to sleep. When he woke up
he found that his eye ailment had been completed cured. He
heard a Voice saying: “O Junaid! For the sake of Our pleasure
you forsook your eyes. If you had supplicated to Us by the
Waseelah (medium) of your intention for Us to forgive all the
inmates of Jahannam, it would have been accepted.”
When the physician came again, he was surprised to find that
Hadhrat Junaid’s eyes were cured. He asked about the remedy
used. Hadhrat Junaid explained what had transpired. The
physician embraced Islam and commented: “This is the
treatment of The Creator, not of the created. In reality, my
eyes were ailing, not your eyes. You are the physician, not
me.”

* Once a Buzrug was on his way to meet Hadhrat Junaid

(Rahmatullah alayh). As he neared Hadhrat Junaid’s residence,
the Buzrug saw shaitaan running in leaps and bounds away
from the house of Hadhrat Junaid. When the Buzrug arrived, he
saw Hadhrat Junaid venting extreme anger on a man. The
Buzrug said: O Shaikh! I have heard that when the sons of
136
 THE SAADIQEEN

Aadam (i.e. human beings) become angry, then that is the time
when shitaaan overwhelms them. But her I have seen shaitaan
fleeing from you. What is the reason? Hadhrat Junaid said:
“Have you not heard that when anger is for the sake of Allah
Ta’ala, Iblees flees.? Our anger is for Allah’s sake, hence you
saw Iblees fleeing. Others vent anger for the sake of their
nafs.”

* One night while Hadhrat Junaid was walking in the road with
a mureed, a dog barked at them. Hadhrat Junaid said:
“Labbaik! Labbaik!” (I am present). The Mureed was surprised.
Hadhrat Junaid said: “I viewed the anger of the dog in the light
of Allah’s Wrath, and I heard the Voice of Allah Ta’ala. I did not
observe the dog in between, hence I exclaimed “labbaik”.

* Someone asked: “When is the heart happy?” Hadhrat Junaid

responded: “When HE is in the heart.” (i.e. Allah Ta’ala)

* A man presented a gift of 500 dinars to Hadhrat Junaid.

Hadhrat Junaid said: “Besides this do you have more?” He said
that he had much more. Hadhrat Junaid asked: “Do you desire
more wealth?” He said:”Yes.” Hadhrat Junaid said: ”Then take
this. You are more in need of it than me. I have nothing, and I
have no desire for wealth.”

* On the way from the Musjid on a Friday, Hadhrat Junaid

(Rahmatullah alayh) seeing the large crowds emerging, said:
“They all are the inmates of Jannat, but those who are fit for
companionship are a different people.”

137
 THE SAADIQEEN

* Once when Hadhrat Junaid saw a man begging in the

Musjid, it crossed his mind that this person appears healthy
and strong. Why is he begging? He is able to work. Why does
he disgrace himself in this manner? That night in a dream he
saw a large dish presented to him. The dish was covered. He
was told: “Eat of it.” When Hadhrat Junaid opened the
container he saw the dead body of that same beggar. I then
understood that I had made his gheebat in my heart. I woke up
with fear and shock. I made Wudhu and performed two raka’ts
Salaat. I then set out in search of that person. I saw him sitting
on the banks of the river Dajlah. He was taking some pieces
of discarded vegetables which were floating on the water and
eating it. When he saw me, he exclaimed: “O Junaid! Have you
repented for what you had thought of me?” I said: “Yes.” He
replied: “Now go!”. Then he recited the Aayat: “He accepts the
Taubah of His servants.” He added: “Beware! Keep guard over
your heart.”

* Hadhrat Junaid narrated: “I learnt the meaning of Ikhlaas

from a barber. Once when I was in Makkah Muazzamah, I went
to a barber to have my head shaved. While the barber was
still engaged in cutting the hair of another man, I said to him:”
For Allah’s sake, shave my head.” The barber immediately
abandoned the other client and said to him: “I have to leave
everything since the Name of Allah Ta’ala has come in
between.” He kissed the head of Hadhrat Junaid. After having
shave his hair, the barber gave Hadhrat Junaid a gift of some
money.

138
 THE SAADIQEEN

After a few days, someone presented a bag of money to

Hadhrat Junaid. He went with the money to the barber and
presented it to him. The barber said: “Have you no shame! You
had asked me to shave your head for the sake of Allah now
you want to give me this money in exchange.”

* An old lady came crying to Hadhrat Junaid. Her son had

disappeared. He said to her to have Sabr. She went away and
after some days came back and asked him to make Dua for
the return of her son. Hadhrat Junaid told her to return home
for her son has arrived. When she reached her home, she
found her son had arrived.

* A thief one night entered Hadhrat Junaid’s home. The only

item he could find was a set of garments. He stole it. The next
day whilst Hadhrat Junaid was in the market place, he saw his
clothes by a trader. The customer said to the trader, if there is
someone to confirm that these garments are your property,
then I shall buy. Hadhrat Junaid (Rahmatullah alayh)
immediately said: ‘I testify that the garments belong to him.”
The customer then purchased the clothes.

* Once a wealthy man came to the khaanqah and took with

him one of the mureeds. After a short while the mureed was
returning with a basket of food on his head which was
intended for the mureeds. The wealthy man was walking
behind the mureed. Hadhrat Junaid instructed the mureed to
put down the load. He refused to accept it and said: “He (the
wealthy man) is extremely disrespectful. Are there only

139
 THE SAADIQEEN

Durwaishes to carry his burdens? While the Durwaish has no

wealth of the dunya, he has the Aakhirat.”

* A mureed gained the impression that he had attained a lofty

stage of spiritual accomplishment. He therefore left the
khaanqah and went into seclusion elsewhere. Every night it
appeared to him that angels arrived to take him to Jannat. A
beautiful camel was brought and on it he would be led to a
beautiful garden where streams flowed. There were many
people in the garden. This scene was enacted for him every
night. The mureed spread this information and believed that
he was being taken every night to Jannat.
When Hadhrat Junaid heard of this, he went to the mureed
and enquired about his condition. The mureed explained in
detail what was transpiring. Hadhrat Junaid said: “Tonight
when you reach there recite Wala houla wala quw wata il laah
bil laahil azeem thrice. That night, although the mureed had
not attached any importance to Hadhrat Junaid’s suggestion,
he nevertheless, recited merely to test what Hadhrat Junaid
had said. As he recited, there was much screaming and chaos,
and everything vanished. He found himself sitting on a grave
and the bones and skeletons were scattered. He realized his
folly and went back to the khaanqah and remained in Hadhrat
Junaid’s company.

* Once while Hadhrat Junaid was giving a bayaan, a mureed

screamed and went into a state of ecstasy. Hadhrat Junaid
warned him to control himself and forbade him from
repeating the performance. The wa’z continued. The mureed
exerted tremendous pressure on himself to restrain himself
140
 THE SAADIQEEN

from lapsing into ecstasy. Finally he was unable to restrain

himself. He fell down dead. In his shawl there was only a pile
of ash. He had dissolved into ash.

* Once a mureed having committed an evil act was

overwhelmed with shame. He left the khaanqah and went to
sit in the Musjid. When Hadhrat Junaid passed by him, he
(the mureed) fell down because of awe and fear. He knocked
his head and blood gushed. As the blood touched the ground,
the words: Allahu Jal le Jalaalahu were forming. Hadhrat
Junaid (Rahmatullah alayh) commented: “You seek to portray
that you have attained a lofty status. Understand well that you
and a little child are equal in Thikr. A man is required to reach
The Mathkoor (The One being remembered, viz. Allah Ta’ala).
These words had such an effect on the mureed that he died
on the spot. After he was buried, a Buzrug saw him in a dream
and enquired about his condition. The mureed said: “After
years of struggling have I now reached the boundary of my
kufr. The Deen is extremely far away. I now understand what I
had hallucinated.”

* A mureed was in seclusion in some place away from Hadhrat

Junaid. Whilst in seclusion, the thought of a sin settled in him.
When he looked in the mirror, his whole face had become
black. He tried everything in an attempt to remove the
blackness, but to no avail. The darkness remained on his face.
Out of shame he remained indoors. However, each day the
darkness decreased. On the third day his face had attained its
normal complexion. He heard a knock on the door. He asked:
“Who is it?” The person said: “I have a letter from Hadhrat
141
 THE SAADIQEEN

Junaid for you.” He opened the door and took the letter in
which was written: “Why do you not observe the respects of
the abode of worship where you are? For the past three days I
have been a washerman washing your face to clean it from
the darkness.”

* Once one of his mureeds having committed something

shameful fled from the khaanqah. After a considerable time,
Hadhrat Junaid was walking with a group of his mureeds when
he saw the mureed. Greatly embarrassed, the mureed turned
and fled into another alleyway. Hadhrat Junaid said to the
group of mureeds: “All of you return to the khaanqah. One of
my fowls had fled and is trapped in a net.” Then he went into
the alleyway in pursuit of the mureed. When the mureed saw
him, he quickened his pace. Hadhrat Junaid followed. Soon the
mureed came to a dead end. There was no outlet. Full of
shame, he turned his face to the wall, and said: “O Hadhrat!
Where are you coming to?” Hadhrat Junaid said: “I am coming
to where you are facing the wall to take you back to the
khaanqah so that the wall could open up and give way for
you.”

* Hadhrat Junaid (Rahmatullah alayh) had eight selected

mureeds. One day they desired to participate in Jihad. Hadhrat
Junaid together with them went on a Jihad campaign against
the Romans. In the battlefield they were confronted by a
Christian fighter. He martyred all of the eight mureeds.
Hadhrat Junaid saw nine beautiful domed cabins suspended in
the air. As each mureed fell, his soul entered a cabin.
Hadhrat Junaid thought that the ninth one was intended for
142
 THE SAADIQEEN

himself. He continued fighting. Soon the same Christian

appeared and said to him: “O Abul Qaasim Junaid! Return to
Baghdad and guide people. The remaining cabin is for me.
Give me the teaching of Imaan. ” Thus he embraced Islam.
After killing eight Christians, his soul entered the ninth cabin.
All nine cabins then together disappeared.

* There was a Sayyid by the name, Naasiri. On his journey to

perform Hajj when he reached Baghdad he went to meet
Hadhrat Junaid. Hadhrat Junaid asked him: “From whose
progeny are you?” He said: “From the progeny of Ameerul
Mu’mineen Ali (Radhiyallahu anhu).” Hadhrat Junaid said:
“Your grandfather used to wield two swords. One against the
kuffaar, and one against the nafs. O Sayyid! Which sword are
you wielding?” The talk of Hadhrat Junaid excercised a
profound effect on the Sayyid. He fell down in an ecstatic
state. Then he said: “O Shaikh! My Hajj is here. Guide me to
Allah Ta’ala.” Hadhrat Junaid said: “Your heart is the special
Haram of Allah Ta’ala. Do not allow any alien to enter.” As
Hadhrat Junaid completed his naseehat, the Sayyid collapsed
and his soul departed from his earthly body.

* Hadhrat Junaid said: “In this path there are numerous

highway robbers spreading their traps – the trap of deception,
the trap of Istidraaj, the trap of wrath, the trap of kindness,
etc. There is no limit to the traps. There is a need for such a
man who is able to differentiate in the plethora of these traps.”

* “All pathways are blocked except the Path of Muhammad

(Sallallahu alayhi wasallam). It is wide open. Walk on this Path.
143
 THE SAADIQEEN

Never follow one who is not on this Path. He does not follow
the Qur’aan nor is he aware of the Hadith of Rasulullah
(sallallahu alayhi wasallam). Knowledge is confined to the
Kitaab of Allah and the Sunnah of the Nabi (Sallallahu alayhi
wasallam).

* “There are four oceans between Allah Ta’ala and the servant.
Until these four oceans have not been traversed, the goal by
Allah will not be attained. (1) The world. The ship is Zuhd
(Renunciation). (2) Man- its ship is for you to stay far from
him. (3) Iblees – its ship is Bughdh (hatred for him). (4) Lust
(nafsaani desires) – its ship is to oppose it.”

* “There is a difference between the deceptions and

temptations of the nafs and shaitaan. The desire of the nafs is
enduring. It remains and makes demands until it realizes
gratification. Even if it temporarily subsides, it returns until it
is satisfied. The temptation of shaitaan is warded off by
reciting Walahoula... Shaitaan then flees”.

* “This Nafs-e-Ammaarah is a great commander of evil. It takes

one to destruction, and it aids enemies. It befriends all evils
and is subservient to lustful desires.”

* “Iblees did not attain Mushaahadah (Divine Perception) even

during his state of obedience. On the other hand, Hadhrat
Aadam (alayhis salaam) did not lose his Mushaahadah despite
his error.”

144
 THE SAADIQEEN

* “A person is a human being by character, not by

appearance.”

* The hearts of Allah’s Friends are the abodes of Divine

Secrets. Allah Ta’ala does not reveal His secret to a heart
which has befriended the dunya.”

* “Standing on the foundation of the nafs is the root of

corruption.”

* “Being ghaafil (forgetful/oblivious) of Allah Ta’ala is worse

than falling into the fire.”

* “Never does the nafs gain an affinity with Allah Ta’ala.”

* “Those who desire that their Deen remains safe, their bodies
healthy and their hearts peaceful, tell them to stay away from
people. Such a time has dawned when it is best to flee from
people. An intelligent person is he who adopts seclusion.”

* “He whose knowledge has not reached yaqeen; whose

yaqeen has not reached khauf; whose khauf has not reached
amal; whose amal has not reached wara’; whose wara’ has not
reached ikhlaas, and whose ikhlaas has not reached
mushaadah, will be among those who will be destroyed.”
* “The entire world will not harm a man in whose heart there
is no hirs (greed/avarice), and if there is even a grain of hirs in
his heart, it will harm him.”

145
 THE SAADIQEEN

* “As far as possible ensure that the utensils in your home are
of the earthenware type.” This is emphasis on observance of
simplicity.

* “He whose life is dependent on breathing, his life ends when

his soul departs from his body. He whose life is on Allah (i.e.
Thikrullaah), he is transferred from one life to another, from
the physical life to the actual life.”

* “The eye which does not derive lesson from the creation of
Allah Ta’ala, it is better that it be blind. The tongue which is not
engrossed in the remembrance of Allah, it is better for it to be
dumb. The ear which is not always in expectation of listening to
the truth, it is better for it to be deaf. The body which is not
expended in the service of Allah Ta’ala, it is better that it be
dead. When Allah Ta’ala intends goodness for a person, He
guides him to the Sufis, and He keeps him away from the
Qaaris.”

* Tasawwuf is engrossment with Allah Ta’ala and abstention

from all other relationships.”

* The signs of the Fuqara are that they do not ask anyone for
anything. They do not dispute with anyone. If someone
disputes with them, they maintain silence.”

* Explaining the meaning of Tasawwuf, Hadhrat Junaid

Baghdadi (Rahmatullah alayh) said:
“Taswwwuf is to keep the heart clean from all expectations
from people; abstaining from subservience to desire; killing the
146
 THE SAADIQEEN

attributes of the nafs; cultivating the spiritual attributes;

acquisition of true knowledge; to practise such deeds which
will benefit until Qiyaamat; to admonish and advise all people
of the Ummat, and to follow the Shariah of Muhammad
(Salallahu alayhi wasallam).”

* “Sufis are a people whom besides Allah Ta’ala no one

recognizes.”

* “The worst of evil acts is bukhl (stinginess) for a Sufi.”

* “Veils for the Auliya (i.e. veils of deprivation) are to look at

Ibaadat (i.e. to regard one’s ibaadat to be significant); to look
at thawaab, and to look at karaamat.” If the focus is on these,
the Wali is diverted from the Maqsood. His worship should
not be motivated by the desire for any gains, be it of the
spiritual kind.

* “The heart of the Mu’min makes 70 rotations every second

whereas the heart of the munaafiq does not rotate even once
in 70 years.” The heart of the munaafiq is stagnant in its
hypocrisy. It does not progress spiritually.

* The Maradhul Maut (Last Illness) of Hadhrat Junaid

Baghdaadi (Rahmatullah alayh)
When the time of his Maut approached, he instructed his
mureed to assist him with making Wudhu. Khilaal of the
fingers was forgotten. Then Hadhrat Junaid made khilaal. He
went into Sajdah and profusely sobbed. It was said to him: “O
Chief of Tareeqat! Despite all the Ibaadat which you have sent
147
 THE SAADIQEEN

ahead what is the need for this Sajdah and sobbing?” He said:
“Junaid was never so much in need of a time as this present
time.” Then he began to recite the Qur’aan Majeed. When he
was asked about his Qur’aan recitation at this time, he said:
“Nothing is better for me at this time than reciting the
Qur’aan. The time has drawn near for my Record of Deeds to
be presented. I am observing the 70 years of my ibaadat
hanging on a thread like a hair in the wind. A strong wind is
blowing it. I do not know if this wind is for destruction or for
the attainment of the Goal. On the one side I can see the Siraat
(The Bridge over Jahannam). On the other side is Malakul
Maut, and The Just Judge Who is not concerned about me. I
do not know on which path I shall be led.”
Then he recited 70 Aayaat from Surah Baqarah. In the state of
Sakraat the people around said to him to recite the Kalimah.
He said: “I did not forget Allah. There is no need to remind
me.” Then he began with tasbeeh, counting on his fingers.
When he reached his Shahaadat finger, he lifted it, said:
Bismillaahir Rahmaanir Raheem, and his soul departed from his
earthly body.
When his body was being given ghusl and water was about
to be put to his eyes, a Voice exclaimed: “Keep your hands
away from the eyes of Our friend. The eyes which had closed
on Our Thikr will not open except with Our Vision.” His fingers
had closed whilst reciting Tasbeeh. All attempts to open the
fingers during ghusl failed. The Voice exclaimed: “The hand
which closed with Our Thikr shall open only with Our
command.”
When Hadhrat Junaid’s Janaazah was lifted, a white pigeon
arrived and settled on one corner. The people tried much to
148
 THE SAADIQEEN

chase the pigeon but failed. The pigeon spoke and said: “Do
not cause grief to you and to me. My claws of love are welded
on the Janaazah.”

* A Buzrug saw Hadhrat Junaid in a dream and asked how he

had fared when Munkar and Nakeer arrived for the
questioning. Hadhrat Junaid (Rahmatullah alayh) said: “They
arrived in great pomp and splendour and asked: “Who is your
Rabb?” I looked at them and laughed, and said: “On that day
when He (Allah) asked: “Am I not your Rabb?”, I had already
responded: “Yes!”. I have already answered to the King. What
need is there today to answer to the slaves? I say that He is the
one Who has created me, and He is The One Who has guided
me.” (He recited this Qur’aanic aayat). Both Angels left saying:
“He is still intoxicated with Divine Love.”

* Hadhrat Hareeri (Rahmatullah alayh) in a dream asked

Hadhrat Junaid Baghdadi (Rahmatullah alayh) about his
condition. He replied: “Allah Ta’ala bestowed His mercy and
forgave me. All the spiritual subtleties were ignored. Of value
were the two raka’ts performed in the middle of the night.”

* Hadhrat Shibli (Rahmatullah alayh) was sitting in reflection at

the graveside of Hadhrat Junaid (Rahmatullah alayh). Someone
asked him a mas’alah. Shibli responded: “Just as I had felt
shame for him when he was alive, so too do I feel despite the
grave being between us.” He did not answer the question at
that moment. The condition of the Auliya is the same in life
and death.

149
 THE SAADIQEEN

HADHRAT SAHAL ISFAHAANI

(Rahmatullah alayh)

* Hadhrat Sahal Isfahaani (Rahmatullah alayh) said: “I

searched for wealth and found it in Ilm (Knowledge of the
Deen). I searched for honour and nobility, and found it in Faqr
(Poverty). I searched for Aafiyat (Safety) and found it in Zuhd
(Renunciation of the world). I desired an easy Hisaab
(Reckoning in Qiyaamah), and found it in silence. I desired
Raahat (peace and comfort), and found it in abandonment of
hope (i.e. hope in anyone and anything of the dunya).”

All these treasures are attainable only by following

meticulously the Sunnah of Rasulullah (sallallahu alayhi
wasallam).

* Hadhrat Sahal Isfahaani (Rahmatullah alayh) said: “Since the

time of Aadam (alayhis salaam) people have been discussing
and theorizing about the heart, and so will they continue until
the Day of Qiyaamah. Hitherto I have not found a single person
who could explain to me what the heart (i.e. the spiritual heart)
actually is.”

Is the spiritual heart the soul or is it a separate spiritual entity?

This is a mystery, and only Allah Ta’ala knows the exact nature
of the spiritual heart.

150
 THE SAADIQEEN

* Enthusiasm for ibaadat is a sign of Taufeeq (guidance from

Allah Ta’ala). Making claims is the sign of ignorance and
puerility. ” i.e. Claiming moral or spiritual excellence.

* “He who does not rectify his intention in the beginning will
be ultimately deprived of safety and peace.” It is imperative to
enter the Path of Taswwuf with a sincere intention. A
contaminated niyyat will deprive one from the benefits of
the Path. There were mureeds who lived for years in the
khaanqah, but left in a worse state than their initial state of
corruption when they had entered the khaanqah. The intention
for taking to the Path of Tasawwuf is nothing but moral
purification and spiritual progress.

* “He who gains the impression of being close to Haqeeqat is

in reality furthest from it.” The more the mureed progresses in
the spiritual path, achieving greater spiritual insight, the
clearer becomes his understanding of the infinitesimal
progress he has made in relation to the attainment of the
Maqsood. Haqeeqat has limitless stages of progress. The end
is no where in sight. The one who is spiritually retarded as a
consequence of a contaminated intention deems himself to
have attained spiritual accomplishment with slight progress.
But in reality he is furthest from attaining the Maqsood.
Hadhrat Isfahaani, presenting an analogy for this deprived one,
says: “He is like a child who sees the reflection of the sun in a
mirror. The child thinks that the sun is in the mirror. He grabs
at the sun in the mirror, but finds his hands empty.” Such is
the condition of the mureed who dwells in the deception of
his achievement.
151
 THE SAADIQEEN

* “Intelligent persons pass their lives on the basis of Allah’s

command. The Thaakir passes his life on the basis of Allah’s
Rahmat (Mercy). The Aarif lives on the basis of Allah’s Qurb
(Nearness).”

* It is haraam for the one who knows Allah and calls on Allah
to derive comfort from others.”

* “May you gain the taufeeq to abstain from being proud of

your deeds. Such pride is the effect of corruption of the Baatin
(spiritual heart). Iblees became accursed because of such
pride.”

* Once Hadhrat Sahal Isfahaani (Rahmatullah alayh) said to his

companions: “You think that I shall die like you, lying in bed
with people coming to visit you. I shall depart when the call is
sounded.” One day whilst walking with some companions, he
suddenly exclaimed: “Labbaika” (“I am present, O Allah!”).
Then he laid himself down. Shaikh Abul Hasan Muzayyin
(Rahmatullah alayh) said to him to recite Kalimah Shahaadat.
Hadhrat Sahal, smilingly responded: “You tell me to recite the
Kalimah. I take oath by Allah’s Glory and Greatness! The only
veil between Him and me is His Greatness.” As he said these
words, his Rooh took flight from its terrestrial body.

Shaikh Muzayyin lamented: “Woe on me! Woe on me! How

could I remind Allah’s Wali about the Kalimah? He held his
beard and sobbed profusely for his indiscretion.

152