Spiritual Teachings

Khwaja Moinuddin Chishti (HA) was a great Saint and has left a treasured collection of Persian poetry. Among his other written works, all composed in the sacred language of Persian and traced so far, are:

Anis-ul-Arwah
Hadis-ul-Ma’arif
Risala Maujudia
Kanj-ul-Israr
Kashf-ul-Israr
Afaq-o-Anfas
 

Each of these luminous works reflects the deep spiritual ocean of his inner wisdom and divine connection.

he essence of religion lies in obeying and following the spiritual master, as the spiritual master serves as the pathway to internal obedience, with God being the ultimate guide on this path. Religion itself is pure and devoid of contradictions, emphasizing the need to free oneself from attachments. A courageous seeker, dedicated to purity, immerses themselves in the true knowledge of God.

Dear friend, religion is the voice emanating from a deep, distant source, and it is embraced by the seeker to ultimately reach that source. No religion is superior if the student clings to mere habits in the initial stages, for true religion transcends habitual tendencies. When the sincere seeker is lost, their sole desire is to adhere to the religion of their beloved, for their religion is love for The Beloved.

If a religion leads people to God, it is true Islam. Conversely, if it fails to guide individuals towards God, it is considered worse than disbelief. According to those who seek reality, Islam is the path that leads to God, while disbelief is the path that takes one away from God. However, the truthful seeker does not belong to any particular religion, nor does their belonging lie in different religions, but the people of knowledge do not know any other religion, Rather, devotion to the truth of Allah.

The seeker who has not experienced complete annihilation and continues to adhere to the rules of the Sharia (religious law) and the practices of the Tariqat (spiritual path) is unable to attain the oneness with the beloved. When Khwaja Junaid Baghdadi was asked about his religion, he responded by saying, "I am on the religion of God." Religion can be understood in two aspects: the external aspect, which is the Shariat (religious law), and the internal aspect, which is the reality of divine knowledge (Haqeeqat).

Khwaja Moinuddin Chishti (RA) was a source of inspiration and illumination and his discourses reveal great spiritual insight. They are contained in a book entitled Daleel-ul-Arifeen written by his premier caliph and Sajjada nashin Hazrat Khwaja Qutbuddin Bakhtiar Kaki of Osh (RA).

Mysticism and mystics

He says that “Mysticism is a name and not a custom.” By merely being conversant with and studying mysticism, one does not become a Sufi. It is the inner life that marks one out as a mystic. A mystic must have an exact understanding of divine knowledge. He should surrender his will to the Will of God. He should be kind, hospitable, and courteous, devoid of any trace of haughtiness or arrogance or superiority. He should be content, meek and gentle, reposing his utmost trust in God. The ambition to win disciples and to win applause or fame is foolish and vain. On the contrary, the essential ambition should be to be nearer to the Friend and to be accepted by the Friend.

Discipleship

He says that a disciple must submit his whole self and will to his spiritual guide and teacher. He observed:

The spiritual disciple should by earnestly following and obeying his spiritual guide, try to reach the place where the spiritual guide himself becomes the comb of his disciple.
A spiritual disciple then should have as his motto, service, love of, obedience to, and faith in his spiritual guide and teacher in order to attain perfection.

Spiritual Guide

As regards the spiritual guide, he says that he, indeed, is a guide, friend, and philosopher to his disciple, for his moral, spiritual, and ethical development.

Love

According to Khwaja Moinuddin Chishti (HA):

The path of love is such, that he who treads on it, loses his name and identity. Love is all-embracing and all-pervading: the lover’s heart is a fireplace of love. Whatever comes in it is burnt and becomes annihilated. There is no fire greater in intensity than the fire of love. The sign of true love is manifested in obedience to and the fear of the Friend.
As regards the repentance of lovers, he says that this is of three kinds:

Firstly, it is due to shame
Secondly to avoid sin
Thirdly to purify themselves by purging cruelty and enmity from within themselves

Genuine love rules out the idea of treating the Friend with a reserve. The springs of love are in God and not in us. Hence, love is divine.

Prayer

He emphasizes the importance of prayer and says that it is a great necessity for the development of the soul.

He does not restrict prayer in its implications, expressions, and meaning, giving a broad connotation to the word “prayer.” According to him, prayer consists in selfless service, sympathy, and fellow-feeling. Thus, helping the weak, the aggrieved, the needy, to feed the hungry, and to have the captive freed all constitute prayers.

He says that to see six things constitutes prayer for the mystic:

To see one’s own parents in the morning and say salaam to them
To see one’s own children with love and affection
To see the Holy Quran
To see the face of the learned with respect
To see the gate of Ka’ba
To look towards the face of one’s own spiritual guide and teacher and to devote oneself to his service

The Enlightened

According to him, fear, respect, and shyness are the three things that go to make one enlightened.

The perfection of the enlightened depends upon the loss of the self. An enlightened being is said to be perfect only when all barriers separating him and the Friend are dismantled. Either he must live (in case, he does not to give up himself) or the Friend (when all barriers are removed and there is no separate self anymore).

Renunciation

He lays great emphasis on renunciation, holding that the object should be to have no objective. To lose an objective is to gain the objective.

A perfect dervish should remove from his heart the stain, stress and the burden of anything and everything. He should not give place in his heart to anything and anyone except God Almighty alone. He should not pursue any other object. He should desire nothing except God.

Fasting

According to him, the real fast is the renunciation of all religious and worldly desires.

Music

He says that there are three conditions attached to sama’ (music); these relating to time, place, and community of interest.

It is through sama’ that the nearness of God is achieved. It confers love on the heart, it gives sincerity to the head, unity to the soul, service to the body, and vision to the eye

 Reality of Kalma

People utter the phrase "لا إله إلا الله" without comprehending the significance of نیست (no) and حست (yes). They remain unaware of which aspect is being negated and which is being affirmed. The essence of the term "kalma" conveys the profound notion that nothing exists except for the sole presence of Allah, and Muhammad serves as the embodiment of Allah's manifestation. Hence, it is crucial for students not to allow divergent thoughts to intrude and instead acknowledge the omnipresence in all aspects. Consequently, the Divine has proclaimed, "فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ" (Surah Al-Baqarah, verse 115), indicating that the manifestation of Allah is present wherever one turns their gaze.

Reality of Namaz

There exist two forms of prayer: one practiced by scholars, jurists, and the self-disciplined, which is confined to actions and only allows proximity to the realm of angels and the self. The other form of prayer is that of prophets, saints, and caliphs, emanating from hearts surrendered to the divine. Its fruit is a profound connection with the divine and its reach extends to the realm of the majestic soul. It is said in a hadith, “الأنبياء والأولياء يَعْلَمُونَ فِي قُلُوبِهِمْ وَأَيْنَمَا" "Prophets and saints always pray with a present heart." They remain in constant, hidden remembrance, as stated by the Prophet, "ذِكرُ اللِّسَانِ تَعْلِقُهُ وَذِكْر قَلبٍ وَسَوَسَهُ وَذِكَرَ الرّوح مُشَاهِدَهُ وَذِكَرَ الْحَفِي وَأَيْنَمَا" — "The remembrance from the tongue is attached, the remembrance from the mind and its whispers, the remembrance from the soul in its vision, the secret remembrance is always present." This secret remembrance and prayer embody the true renunciation of the self.

Reality of Fasting

The definition of reality of fasting is that a person frees his heart from all worldly and religious desires. It means one should be free from desire of paradise and worldly wealth, etc., thinking about other than Allah, lusting for heaven, etc., are things that break the true fast. The Messenger of God said: "بِرَغْبَتِعَمَادُونَ الله" In other words, it is not worthy to see anything except Allah. Prophet of Allah said, "صُومُوا بِرُويَتِهِ وَأَفطروا برؤيَتِهِ" That is, the real beginning of fasting is from the vision of God and the end will also be on the vision of God, that is, the beginning of fasting is the knowledge of the Almighty, and also the end of fasting. According to the Hadith of the Prophet, there are two joys for the fasting person, one is at the time of breaking the fast, and the other is at the time of the meeting with God. Iftar is not a condition for fasting, but fasting is a condition for iftar. All the people who fast abstain from eating and drinking during it, but this is not a reality of fast, but a worldly one. In this fast one does not abandon everything—there are psychological and physiological dangers present. From this type of fasting, it happens that people can feel the hunger and thirst of the poor and needy people and help them.

Reality of Hajj

Man's heart is akin to the Kaaba, as the Prophet proclaimed, "قلب الانسان بَيْتُ الرّحمن" — "The human heart is the abode of the Merciful." Moreover, it is stated elsewhere, "قلب المؤمنين عَرَشُ الله تعالى" — "The heart of believers is the throne of the Most High." The existence of man can be likened to the walls of a home. When the veils of doubt, suspicion, and anything besides Allah are lifted, the splendor of the Divine will be unveiled within the inner sanctum of the heart. This, indeed, is the true pilgrimage to the Kaaba. The essence of genuine pilgrimage lies in the complete effacement of one's ego, allowing the heart to attain purity in both its outward and inward dimensions, and to embody divine attributes. Such annihilation is born out of profound love, for the one who is devoted to the Almighty has dissolved their self in Him, becoming a manifestation of the Ultimate Truth. Allah Almighty declares, "وفي أنفسكم أفلا تبصرون" — "We are closer to you than your jugular vein," signifying His indwelling presence within the heart. Therefore, the heart becomes the sacred abode and throne of Allah. Within the mortal body composed of earthly elements, Allah alone is the speaker, the listener, the seer, the seeker, and the guide. The prophets, akin to skilled physicians, offer spiritual remedies tailored to the ailments of various souls. They impart wisdom and knowledge, facilitating complete spiritual healing, and enabling individuals to become cognizant of the Divine. The first group consists of worldly individuals known as the "Arbab e Zahiri" or intellectual scholars who adhere strictly to the path of Sharia. They reside on the initial stage of the journey of divine love. If they depart from this world in such a state, their worship remains confined to the material realm. The second group, known as the "Awam ul-Khaas," comprises special individuals drawn towards spirituality. However, due to their limited understanding of inner knowledge, they oscillate between worldly pursuits and spiritual yearnings. Their inner vision is not fully illuminated by the inner light. This group is referred to as the "Ahl al-Tariqat." The third group consists of select individuals known as the "Khawas" or the people of truth, while the fourth and most exclusive group is composed of those very special individuals, the "Khas al-Khwas," who are deemed the people of divine knowledge or "Ahl al-Maarifat." The grace of divine mysteries is bestowed upon the qualified few. All objects in existence are manifestations of the Divine, and while they are ultimately one, their apparent attributes differ. Similarly, the essence remains singular, yet its manifestations are diverse. Allah declares, "إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ مُّحِيطٌ" — "Indeed, Allah encompasses all things," yet man possesses the distinction of greatness among all creatures. Allah, in His transcendent wisdom, "إن الله تعالى خلق آدم على صورته" — created Adam in His image, as mentioned in Surah Al-Baqarah, verse 253. "فَضَّلْنَا بَعْضَكُمْ عَلَىٰ بَعْضٍ" — "We have differentiated some over the other."

The reality of Charity (Zakat)

In accordance with Sharia law, it is mandatory to give five dinars as zakat (charity) out of every two hundred dinars. However, according to the spiritual practitioners (Tariqat), it is obligatory to retain five dinars for oneself and donate the remainder in charity. Zakat is obligatory for the liberated individuals, not for slaves. Until the slave frees themselves from the bondage of the ego, only then do they enter the category of the liberated. If one remains enslaved to their own ego, the obligation of charity does not apply. A slave to their own ego must first attain freedom from self-imprisonment to truly offer real charity (zakat-e-haqeeqi). Zakat is obligatory for mentally sound adults, while it is not mandatory for those who are insane or minors. Thus, a person who has not liberated themselves from unconsciousness and sensory indulgence is not considered a mentally sound adult in the eyes of the wise. Therefore, it is necessary to rid oneself of such limitations in order to be able to offer genuine zakat. The true treasure lies in the hidden presence of God, and the hearts of the wise serve as its vessels. It becomes obligatory for these sages to dispense the charity of divine mysteries from their genuine treasure to the misguided and the ignorant

 The Four Realms of Spiritual Knowledge

The knowledge of the physical realm (Nasut) is referred to as Shariat, while the knowledge of the angelic realm (Malkut) is known as Tariqat. The knowledge of the realm of divine power (Jabrut) is called Haqeeqat, and the knowledge of the realm of divine essence (Lahut) pertains to the supreme gnosis of Almighty Allah.

The knowledge of Nasut encompasses the outer world we inhabit. The knowledge of Malkut relates to the unseen spiritual dimension. The knowledge of Jabrut signifies an intimate closeness with the Divine, while the knowledge of Lahut unveils the absolute proximity to Allah, transcending both the material and spiritual domains.

Attaining knowledge of these sacred realms begins with the deep remembrance of the sacred phrase:

“La ilaha illallah” — There is no god except Allah.

It must be uttered not merely with the tongue, but with a heart that negates all that is not Allah (Nafi) and affirms the eternal reality that Allah alone exists (Isbaat).

The Prophet Muhammad ﷺ revealed a profound mystery when he said:

"رأيتُ رَبِّي بِعَيْنِ إِنِّي فِي قَلْبِي أَحْسَنَ صُورَته أوّلَ نُور لا اله الا الله کو نو ر مُحَمد رَسُولُ الله"

“I saw my Lord with my own eyes, and the most beautiful form of His manifestation is in my heart — the first light. There is no God but Allah, and Muhammad is the Messenger of Allah.”

This hadith signifies a majestic unveiling — a vision where the light of the moon fades before the brilliance of the sun, symbolizing the light of Muhammad ﷺ being absorbed in the light of Allah.

O beloved seeker, envision the light of Muhammad ﷺ within the light of Allah, just as the sun shines through the moon, and the stars are enveloped by lunar light. This sacred journey of “La ilaha illallah” leads to “Ilallah”, the essence of true faith.

As Hazrat Bayazid Bistami (RA) profoundly declared:

“People repent from their sins, but I repent from saying there is no God (La ilaha).”

Such is the degree of absorption in Divine Oneness.

A true dervish never violates the sacred boundaries of the Shariat. The path to Haqeeqat (Ultimate Reality) begins and ends with Divine Obedience. The seeker must recite the complete kalma before and after spiritual absorption, holding fast to Divine remembrance and sincerity.

Above all, nothing is more exalted on this journey than invoking the Name of Allah —
with devotion, steadfastness, and surrender — walking the inner path of divine transformation, ever seeking nearness to Allah in the sanctified realm of Aalam-e-Jabrut (World of Divine Power).

When love radiates within the heart of a seeker, encompassing the realm of divine power and ecstasy, it becomes spiritually permissible for them to rise and enter into ecstatic movement during Sama (spiritual music). However, in the domain of worldly existence (Alam-e-Nasut), such expression is prohibited (haram), and within the angelic realm (Alam-e-Malkut), it is deemed detestable (makrooh). The permissibility of Sama varies among seekers: for some it is permissible, for others it remains neutral (mubah).

Nevertheless, it is vital for a sincere seeker—one grounded in wisdom—to refrain from dancing during Sama when still governed by egoic desires (Alam-e-Nasut) or when in the refined but still dualistic state of Alam-e-Malkut. This sacred practice is only permitted when the seeker has attained unwavering istiqamat (steadfastness) in the ecstatic realm of divine power (Alam-e-Jabrut), or has dissolved into the boundless ocean of the realm beyond form and existence (Alam-e-Lahut).

The Gospel mentions the playing of songs and the singing of psalms, yet no dancing occurs in response. The Prophet Muhammad ﷺ encouraged the beautification of voices when reciting the Qur'an. In the Sufi tradition, musical instruments serve not as entertainment, but as vessels that deepen receptivity to divine vibrations.

In Quwat al-Qulub, Hazrat Khwaja Uthman Haruni (may Allah sanctify his soul) writes: "Melody, when heard with a sanctified heart, becomes an act of worship. It conceals profound secrets—the acknowledgment of mortality, the healing embedded in every tone, the harmony in every string, the longing in every lyric, and the divine narrative of the soul’s journey."

There are two sacred dimensions of Sufi music: HAJAM and GHAIR HAJAM. As followers of the path, it is incumbent upon us to understand their transformative nature and unveil their sanctity in a manner that reflects divine majesty and perfection.

Three conditions must be fulfilled for the Sama to be spiritually effective:

1. Time: The heart must be detached from worldly concerns and basic physical needs (e.g., hunger, cleanliness).
    
2. Place: The gathering must be free from the heedless, the oppressors, those who abandon prayer, and the ignorant of the Deen.
    
3. Community: It must include seekers devoted to one Shaykh, one Silsila (spiritual lineage), or those united in path or divine attribute—like Haiders, Qalandars, or Haidaraan. Arrogant worshippers should be excluded, and it is best that women and children not be present.
    

Sufi music is forbidden to those who are heedless, distracted, or disrespectful during its performance. Listeners must remain still, silent, and inwardly receptive, awaiting the descent of divine gifts into the heart. If a seeker enters into hal (ecstasy), those present should assist and honor them. If the seeker’s turban falls, it must be gently replaced. While Sama may be considered bid‘ah (innovation), it is a hasana—a noble innovation—so long as it aligns with the Sunnah and embodies the sacred spirit of Sharia.

Hazrat Zunnun Misri (may Allah sanctify his soul) said: “Music flows from the Divine. It seizes the heart and enkindles love for Truth. Those who listen for Truth are guided by it. Those who indulge in it for carnal pleasure are led astray.” True listening (sama) becomes divine communion when done for Allah's sake—it may appear as a test outwardly, but inwardly it is a teaching.

Some have stated that music serves as a path of obedience through which Divine Love is ignited and the lover is lost in the Beloved. But in truth, Sama creates a sixfold sacred connection:

The heart with pure love
The hidden with witnessing
The soul with unity
The body with service
The eyes with vision
The ears with the sound of the Beloved
 

Listening can occur in two forms: with medium (through a Qawwal) or without medium (through direct divine intuition). When heard through a Qawwal, the experience remains veiled. When heard from the source of Haqq (Truth), it becomes pure presence (huzuri). Sufi music is like the sun—each listener receives a unique taste of the divine intoxication it pours. Music is from the Haqq, though not every beginner in the path perceives it as such.

Hazrat Junaid Baghdadi (may Allah sanctify his soul) once saw a dervish who entered a Sama gathering and surrendered completely—as if dying into love. This is true Sama. In such sacred states, it is customary to offer garments to the Qawwal, symbolically declaring them the one who slayed the ego of the listener—just as clothes of the deceased belong to their slayer. If garments are not offered, it breaks the adab (etiquette) of the Tariqat. However, this act should only be done with the explicit permission of the Murshid (spiritual guide).

During Sama, the following actions are forbidden:

Tearing garments (except in divine ecstasy)
 

Complaining
Shouting slogans
Distracting speech
Excessive crying
Knocking or stamping
Walking around
Drinking water
Criticizing the Qawwal
Looking at others
 

But when the veils are lifted and the seeker loses themselves in Divine Presence, if such outward expressions arise from the inner haal, they are not condemned. They are the language of the soul. Make Sama a habit, O seeker. For it is a secret path to Divine Presence, a sacred echo of eternity, and a fragrance from the gardens of nearness.

The heart of a lover, the true devotee of Allah, is ablaze with the fire of Divine Love, such that any worldly passion daring to intrude upon its sanctity is reduced to ashes.

As the river surges with sound and force along its course, only to find peace upon merging with the vast ocean, so too does the individual self traverse many stages before dissolving into the Universal Self.

Blessed is the true lover of Allah, adorned with three divine attributes:

• Charity like a river—his generosity flows without end, nourishing every creation that comes near.

• Affection like the sun—his love shines upon all indiscriminately, warming every heart.

• Hospitality like the earth—his embrace is as vast and accepting as the earth itself.
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To sit in the company of the pious is greater than performing virtuous deeds. Conversely, association with the wicked is worse than committing sin.

Greater than any sin is to gaze with contempt upon another servant of Allah.

The state of a true hermit descends upon him who owns nothing that might bind him to this fleeting world.

He who maintains vigilance and forgets the self is granted the unveiling (kashf) of Divine Reality.

The test of a sincere heart is found in unwavering obedience to Allah and trembling fear of anything that may draw His displeasure.

The seer (Arif) of the inner essence is one of few words, silent and contemplative.

Such a one can behold the vast universe through the space between two fingers—a stage of transcendent realization.

The inhale and exhale of breath, when contemplated, becomes the Arif's form of sacred worship.

Among all worship, the most beloved to Allah is to bring solace to the humble and the oppressed.

Woe to the one who sins and believes he is still among the elect of Allah.

The Arif lives submerged in an ocean of joyous expectation: when standing, it is in love of the Beloved; when sitting, it is in awe of His Majesty; and when sleeping, it is in remembrance of His Name.

He who truly walks the Path of Divine Love abandons attachment to both worlds.

The greatest treasure for a dervish is the company of fellow dervishes. His greatest loss is separation from them.

True patience is shown in silence through hardship, without complaint or exhibition.

The deeper one plunges into the essence of reality, the more awe overtakes the soul.

The Arif sees death as a friend, luxury as a deceiver, and remembrance (dhikr) as the crown of existence.

Divine Knowledge is an unfathomable ocean. Enlightenment is but a wave within it. Knowledge belongs to Allah; illumination is gifted to the seeker.

Those graced with insight shine like the sun, casting Divine Light upon the world.

No one may approach Allah without Salah (Namaaz), for prayer is the ascension of the righteous.

Four cardinal virtues of the self:

1. Refraining from begging during hardship
2. Appearing content while hungry
3. Smiling during sorrow
4. Befriending the enemy
5. 
   

The path begins with perfect adherence to Shariat, leads to Tariqat, ascends to Marifat, and culminates in Haqiqat—the summit of human realization.

The soul that performs ablution before sleep soars to the Throne (Arsh), surveying creation from above.

Prayer is a sacred trust from Allah. Guard it fiercely, for it is the intimate secret between the worshipper and the Worshipped.

Even the angels invoke mercy upon one who sits in silent remembrance after Fajr Salah.

Endless praise (Alhamd) is the surest key to the fulfillment of all needs.

The graveyard is a school of eternal truths. There, laughter, food, and heedlessness have no place.

In realization, Arif and Salik merge—two seekers, one destination.

Allah sends trials upon those He loves.

To look upon the Qur’an is an act of devotion; to recite it—even one letter—erases ten sins and births ten virtues. It strengthens the eyes and protects their light.

The gaze upon a saint, the company of dervishes—these draw Divine Grace.

One Hajj is equal to a thousand years of devotion. And yet the reward of Hajj transcends even this.

To look upon one’s Pir with love and serve him faithfully is like beholding the Face of Allah.

Feed the hungry, quench the thirsty, clothe the needy, and befriend the broken—this is the fireproofing from Hell.

A son who lovingly gazes upon his parents, or kisses their feet—his sins are extinguished like fire under water.

The Arif receives a hundred thousand Divine inspirations daily. Enlightened by unseen wisdom, he unlocks mysteries, solves riddles, and retrieves pearls of Truth from the oceans of knowledge.

As the morning light gradually brightens, so too does the Divine Light expand in the one who offers Ishraaq.

A sign of the Arif: he always wears a smile.

In deep meditation, even thousands of radiant angels cannot distract him.

One step is enough for the Arif to reach beyond the heavens and arrive at the Veil of Divine Glory—yet what lies beyond, only Allah knows.

The mouth—whether of believer or disbeliever—is honored, for it was fashioned to utter the Name of Allah.

If the etiquette of prayer is broken, the Salah strikes back upon the face of the worshipper.

Salah is a covenant. Its neglect will lead to humiliation on the Day of Judgment.

Repent before death. Pray before time eludes you.

To delay obligatory Salah or to combine two without necessity is a grievous sin.

On Judgment Day, a curtain of five hundred years’ thickness will separate Hell from the one who fed the hungry.

Blessed is he who accepts hardship from the Beloved with radiant surrender.

If the Qur’an or the Name of Allah does not melt the seeker’s heart, he is not yet ready for the path.

To tread the Tariqat, one must renounce this world, the next, and finally, the self. Otherwise, abandon the path.

To look down upon another is a sin worse than many others.

Perfection is attained when the Arif illumines the hearts of others.

The Arif annihilates all thoughts, immersing his being in singular remembrance of the One.

When silent, the Arif speaks with Allah. When he closes his eyes, he knocks at His Door.

The Path of Love demands total self-loss.

Those who truly love Allah sacrifice both worlds—and yet feel they have done nothing.

Three beloved ones in the world:

1. The scholar who speaks only what he has digested.
2. The soul who shuns greed.
3. The Arif who sings only the praises of his Beloved.
4. 
   

Sufism knows no ritual, no performance. It is refined adab, practiced toward all of creation.

The Arif’s resignation lies in his unwavering trust in the Mercy of Allah alone.

To walk the Way, two things suffice:

• Devotion in worship
• Obedience in action