خواجہ غریب نواز کے صوفی اقوال
مرید فقر کے نام کا اس وقت مستحق ہوتا ہے جب کہ عالمِ فانی میں بقا کی دولت سے مالا مال ہو جاتا ہے۔
حاجی لوگ قالب اور جسم سے خانۂ کعبہ کا طواف کرتے ہیں لیکن عارف لوگ دل سے عرش و حجاز کے گرد گھومتے اور لقائے الٰہی چاہتے ہیں۔
خواجہ معین الدین چشتی فرماتے ہیں کہ
’’جس شخص میں یہ تین خصلتیں جمع ہو جائیں گی تو یوں سمجھنا چاہیے کہ حقیقت میں خدا اسے دوست رکھتا ہے‘‘۔
(۱) دریا جیسی سخاوت
(۲) آفتاب کی سی شفقت
(۳) زمین کی مانند تواضع
اہلِ محبت کا نشان ہمیشہ خدا کی اطاعت و بندگی پر سر تسلیم خم کرنا اور اس بات سے ڈرتے رہنا ہے کہ مبادا ہم دربارِ الٰہی سے ذلت کے ساتھ نکال نہ دیئے جائیں۔
خدا کو پہچاننے کی علامت یہ ہے کہ بندہ مخلوق سے ہمیشہ بھاگتا رہے اور معرفت میں ہمیشہ خاموش رہے۔
آپ یہ بھی فرمایا کرتے تھے کہ
’’قیامت کے دن خدا فرشتوں کو حکم دے گا کہ دوزخ کو سلگاؤ، جب وہ سلگانا شروع کر دیں گے تو دوزخ ایک ایسا سانس لے گا جس سے تمام میدانِ محشر غبار آلود اور دھواں دھار ہو جائے گا، لوگوں کا دم گھٹنے لگے گا اور سخت مصیبت کا سامنا کرنا پڑے گا، جو شخص اس روز کی مصیبت سے محفوظ رہنا چاہے وہ خدا کی ایسی بندگی بجا لائے، جو اس کے نزدیک تمام طاعتوں سے بہتو ہو‘‘
حاضرین نے دریافت کیا کہ
’’حضرت! اور کون سی طاعت ہے‘‘
آپ نے فرمایا کہ
’’مظلوموں اور عاجزوں کی فریاد کو پوچھنا، ضعیفوں اور بیچاروں کی حاجت روائی کرنا، بھوکوں کا پیٹ بھرنا‘‘۔
بدبختی اور شقاوت کی علامت معصیت میں آلودہ رہنا اور اس بات کا امیدوار ہونا ہے کہ میں دربارِ الٰہی میں نظرِ قبول سے دیکھا جاؤں گا۔
جس نے جو نعمت پائی سخاوت کی وجہ سے پائی اور گذشتہ لوگوں نے جو عزت و کرامت حاصل کی باطن کی صفائی سے حاصل کی۔
ایک دفعہ لوگوں نے آپ سے دریافت کیا کہ
’’مرید کب ثبات و استقلال کے ساتھ موصوف ہوتا ہے‘‘؟
آپ نے فرمایا کہ
’’جب فرشتہ کامل بیس سال تک اس کے دفترِ اعمال میں کوئی گناہ نہ لکھ سکے‘‘۔
جب ان جسمانی تعلقات سے باہر قدم رکھ کر نگاہ کرتے ہیں تو عاشق اور معشوق اور عشق کو ایک چیز پاتے ہیں، یعنی عالمِ توحید میں یہ تینوں باتیں ایک ہیں۔
اس راہ میں دو چیزوں کی بدولت انسان کو قرار و استقامت نصیب ہوسکتی ہے، ادب عبودیت کی وجہ سے خدا کی تعظیم و توقیر کے باعث ہے۔
Death is a bridge which expands the passage for a lover to reach his beloved (God).
Death is a bridge which expands the passage for a lover to reach his beloved (God).
God rains misfortune and misery upon the heads of those whom He loves.
God rains misfortune and misery upon the heads of those whom He loves.
Perfection in Faith is evidenced by three things:- (1) Fear, (2) Hope and (3) Love.
Perfection in Faith is evidenced by three things:- (1) Fear, (2) Hope and (3) Love.
The path of Love (of God) is such a path that whoever stepped into it, he lost himself.
The path of Love (of God) is such a path that whoever stepped into it, he lost himself.
The perfection of an Aarif consists in burning his individual self (Nafs) to ashes.
The perfection of an Aarif consists in burning his individual self (Nafs) to ashes.
One of the signs of an Aarif is that he remains characteristically smiling at all times.
One of the signs of an Aarif is that he remains characteristically smiling at all times.
A dervish or hermit is one who would never disappoint a needy.
A dervish or hermit is one who would never disappoint a needy.
The highly prized gift for a dervish or hermit is his association with other dervishes or hermits, while his greatest loss is to remain away from them.
The highly prized gift for a dervish or hermit is his association with other dervishes or hermits, while his greatest loss is to remain away from them.
The seer regards Death as a friend, luxury as an enemy and the constant narration or remembrance of God as a glory.
The seer regards Death as a friend, luxury as an enemy and the constant narration or remembrance of God as a glory.
Devotional approach to the saint and friendship with the hermits or dervishes attract blessings from the High.
Devotional approach to the saint and friendship with the hermits or dervishes attract blessings from the High.
Patience is tested through resignation to sorrow, sufferings and disaster without murmur or disclosing one’s pains to others.
Patience is tested through resignation to sorrow, sufferings and disaster without murmur or disclosing one’s pains to others.
The Almighty God will erect on the Day-of-Judgment curtains the thickness of which will take 500 years to cross over between the hell and the man who feeds a hungry person.
The Almighty God will erect on the Day-of-Judgment curtains the thickness of which will take 500 years to cross over between the hell and the man who feeds a hungry person.
By attaining perfection in the observation of ‘Shariat’ (Islamic law) through a pious conduct, one reaches the stage of ‘Tariqat’ (the path leadings to Divinity) and then onward he passes on to ‘Maarifat’ (enlightenment) and lastly to ‘Haqiqat’ (attainment of summon bonum of human existence).
By attaining perfection in the observation of ‘Shariat’ (Islamic law) through a pious conduct, one reaches the stage of ‘Tariqat’ (the path leadings to Divinity) and then onward he passes on to ‘Maarifat’ (enlightenment) and lastly to ‘Haqiqat’ (attainment of summon bonum of human existence).
For a follower of the path of Truth, it is worse than a sin to disdain or look down upon any one.
For a follower of the path of Truth, it is worse than a sin to disdain or look down upon any one.
For an Aarif it is an ordinary miracle that he ascends beyond the Heaven by taking only one step and reaches the ‘Veil of Divine Glory’. But God alone knows the secret implications of that stage. He cannot say where it leads him ultimately to, and what he perceives in that mysterious state when he returns.
For an Aarif it is an ordinary miracle that he ascends beyond the Heaven by taking only one step and reaches the ‘Veil of Divine Glory’. But God alone knows the secret implications of that stage. He cannot say where it leads him ultimately to, and what he perceives in that mysterious state when he returns.
Keep handy your equipment for the last journey and think of death as hovering over your head at all times.
Keep handy your equipment for the last journey and think of death as hovering over your head at all times.
There is impurity below every human hair, hence water must touch and reach the root of every hair. If a single hair shall remain dirty purification is not complete and is impaired.
There is impurity below every human hair, hence water must touch and reach the root of every hair. If a single hair shall remain dirty purification is not complete and is impaired.
When the Aarif becomes silent it means that he is talking to God, and when he closes his eyes it means that he is knocking at God’s door.
When the Aarif becomes silent it means that he is talking to God, and when he closes his eyes it means that he is knocking at God’s door.
Those devoted to the path of the ‘knowledge of God’s realization’ (Irfaan) have nothing to speak of except God.
Those devoted to the path of the ‘knowledge of God’s realization’ (Irfaan) have nothing to speak of except God.
Whatever one has received is the reward for service rendered by him to his Pir (spiritual preceptor) hence a mureed (disciple) should not transgress the behests of his Pir, but he must take to heart the lesson which his Pir imparts to him and try to act up to the same thoroughly.
Whatever one has received is the reward for service rendered by him to his Pir (spiritual preceptor) hence a mureed (disciple) should not transgress the behests of his Pir, but he must take to heart the lesson which his Pir imparts to him and try to act up to the same thoroughly.
Only two things are enough for one desirous of establishing himself on the path of ‘Tariqat’, viz. (1) devotion to and worship of God and (2) obeying His commandments.
Only two things are enough for one desirous of establishing himself on the path of ‘Tariqat’, viz. (1) devotion to and worship of God and (2) obeying His commandments.
Realization of God comes to him who keeps vigilance and forgets recollection of ‘Self’.
Realization of God comes to him who keeps vigilance and forgets recollection of ‘Self’.
A sin committed does not harm an individual so much as the looking down with contempt upon one’s own fellow beings.
A sin committed does not harm an individual so much as the looking down with contempt upon one’s own fellow beings.
To cast a devotional look towards one’s Pir (spiritual preceptor) and to serve him faithfully are comparable to the devotion to God.
To cast a devotional look towards one’s Pir (spiritual preceptor) and to serve him faithfully are comparable to the devotion to God.
He is a hardened sinner who commits sin and yet simultaneously entertains the belief that he is one of the God’s ‘chosen few.’
He is a hardened sinner who commits sin and yet simultaneously entertains the belief that he is one of the God’s ‘chosen few.’
The worldly people work under worldly limitation, the seekers of the world-hereafter drink deep into the love of God which keeps them always happy and free from cares, where-as those devoted to the path of Maarifat, look to nothing else except the Divine Light which drowns them.
The worldly people work under worldly limitation, the seekers of the world-hereafter drink deep into the love of God which keeps them always happy and free from cares, where-as those devoted to the path of Maarifat, look to nothing else except the Divine Light which drowns them.
Verily he is an Aarif who is clothed with three qualities- firstly, piety; secondly conduct eliciting respect, and thirdly modesty.
Verily he is an Aarif who is clothed with three qualities- firstly, piety; secondly conduct eliciting respect, and thirdly modesty.
He is an Aarif or seer who is visited every day by a hundred thousand flashes of light (inspiration) from the Heaven.
He is an Aarif or seer who is visited every day by a hundred thousand flashes of light (inspiration) from the Heaven.
True friendship or love (of God) lies in maintaining His constant recollection in heart and not in expression by speech.
True friendship or love (of God) lies in maintaining His constant recollection in heart and not in expression by speech.
The seer is one who rises in the morning with events of the night entirely defaced from his memory (in other words, he remains deeply engrossed in the contemplation of God’s glory) and who may say things on the one hand and forgets their recollection on the other.
The seer is one who rises in the morning with events of the night entirely defaced from his memory (in other words, he remains deeply engrossed in the contemplation of God’s glory) and who may say things on the one hand and forgets their recollection on the other.
There are no rituals or ceremonies to be performed in Sufism, nor are there academicals dissertations which may be easily acquired by reading, but, according to men who are lovers of god and the Sheikhs of Tariqat, Sufism means scrupulously maintained moral behavior which one must observe towards all the creatures of God.
There are no rituals or ceremonies to be performed in Sufism, nor are there academicals dissertations which may be easily acquired by reading, but, according to men who are lovers of god and the Sheikhs of Tariqat, Sufism means scrupulously maintained moral behavior which one must observe towards all the creatures of God.
That man is a true devotee of God who resigns with pleasure to the misfortune that comes from his beloved (i.e. God).
That man is a true devotee of God who resigns with pleasure to the misfortune that comes from his beloved (i.e. God).
He indeed is a true devotee, blessed with the love of God, who is gifted with the following three attributes:- (i) River-like charity, i.e. his sense of charity has no limits and is equally beneficial to all the creatures of God who approach him, (ii) Sun-like affection, i.e. his affection may be extended indiscriminately to all like sunlight and (iii) Earth-like hospitality, i.e. his loving embrace may be open to all like that of the earth.
He indeed is a true devotee, blessed with the love of God, who is gifted with the following three attributes:- (i) River-like charity, i.e. his sense of charity has no limits and is equally beneficial to all the creatures of God who approach him, (ii) Sun-like affection, i.e. his affection may be extended indiscriminately to all like sunlight and (iii) Earth-like hospitality, i.e. his loving embrace may be open to all like that of the earth.
Verily he is the seer of the ‘essence of things’ whose will is able to create the desired phenomenon, and whose craving for ‘light’ is satisfied by Divine response in any desired way.
Verily he is the seer of the ‘essence of things’ whose will is able to create the desired phenomenon, and whose craving for ‘light’ is satisfied by Divine response in any desired way.
Those having insight into the ‘essence of things’ are endowed with light like the sun and they impart illumination to the whole world.
Those having insight into the ‘essence of things’ are endowed with light like the sun and they impart illumination to the whole world.
Concentration on the implications of drawing and discharging breath is part of the seer’s (Aarif’s) worship.
Concentration on the implications of drawing and discharging breath is part of the seer’s (Aarif’s) worship.
Making rounds of the holy Kaba through the medium of heart and physical body is of no avail because he is the seer of the ‘essence of things’ whose mind is constantly making rounds of the Heaven and the globe and all that transcends them.
Making rounds of the holy Kaba through the medium of heart and physical body is of no avail because he is the seer of the ‘essence of things’ whose mind is constantly making rounds of the Heaven and the globe and all that transcends them.
