Sufis

"He whose intellect overcomes his desire is higher than the angels; he whose desire overcomes his intellect is less than an animal."

"The fault is in the one who blames. Spirit sees nothing to criticize."

"This discipline and rough treatment are a furnace to extract the silver from the dross. This testing purifies the gold by boiling the scum away."

"Fortunate is he who does not carry envy as a companion."

"The idol of your self is the mother of all idols. To regard the self as easy to subdue is a mistake."

"If you wish mercy, show mercy to the weak."

"If you dig a pit for others to fall into, you will fall into it yourself."

"Many of the faults you see in others, dear reader, are your own nature reflected in them."

"The lion who breaks the enemy's ranks is a minor hero compared to the lion who overcomes himself."

"Whoever gives reverence receives reverence."

"Were there no men of vision, all who are blind would be dead."

"If you are wholly perplexed and in straits, have patience, for patience is the key to joy."

"If you are irritated by every rub, how will your mirror be polished?"

"Anyone in whom the troublemaking self has died, sun and cloud obey. As his heart is afire with knowledge and love, the sun cannot burn him."

"If you wish to shine like day, burn up the night of self-existence. Dissolve in the Being who is everything."

"There is no worse sickness for the soul, O you who are proud, than this pretense of perfection. The heart and eyes must bleed a lot before self-complacency falls away."

"God turns you from one feeling to another and teaches by means of opposites, so that you will have two wings to fly, not one."

"When the remedy you have offered only increases the disease, then leave him who will not be cured, and tell your story to someone who seeks the truth."

"Whoever enters the Way without a guide will take a hundred years to travel a two-day journey."

"Whoever undertakes a profession without a master becomes the laughingstock of city and town."

"Even though you're not equipped, keep searching: equipment isn't necessary on the way to the Lord."

"If an ant seeks the rank of Solomon, don't smile contemptuously upon its quest. Everything you possess of skill, and wealth and handicraft, wasn't it first merely a thought and a quest?"

"Come, seek, for search is the foundation of fortune: Every success depends upon focusing the heart."

"That which God said to the rose, and caused it to laugh in full-blown beauty, He said to my heart, and made it a hundred times more beautiful."

"Many have been led astray by the Qur'an: by clinging to that rope many have fallen into the well. There is no fault in the rope, O perverse man, for it was you who had no desire to reach the top."

"Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal," and another "Alif.""

"The eye of outward sense is as the palm of a hand, The whole of the object is not grasped in the palm. The sea itself is one thing, the foam another; Neglect the foam, and regard the sea with your eyes."

"When you see anyone complaining of such and such a person's ill-nature and bad temper, know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person, because he alone is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured."

"Everyone sees the unseen in proportion to the clarity of his heart, and that depends upon how much he has polished it. Whoever has polished it more sees more — more unseen forms become manifest to him."

"Love is the ark appointed for the righteous, Which annuls the danger and provides a way of escape. Sell your cleverness and buy bewilderment. Cleverness is mere opinion, bewilderment intuition."

"Reason is like an officer when the King appears; The officer then loses his power and hides himself. Reason is the shadow cast by God; God is the sun."

"How can these works and this earning in the way of righteousness be accomplished without a master, O father? Can you practice the meanest profession in the world without a master's guidance?"

"Are you fleeing from Love because of a single humiliation? What do you know of Love except the name? Love has a hundred forms of pride and disdain, and is gained by a hundred means of persuasion. Since Love is loyal, it purchases one who is loyal: it has no interest in a disloyal companion. The human being resembles a tree; its root is a covenant with God: that root must be cherished with all one's might."

"If in thirst you drink water from a cup, you see God in it. Those who are not in love with God will see only their own faces in it."

"The lower self does not want anyone to receive anything from anybody else, and if it is aware of something receiving a special boon, it seeks to destroy it."

"Whatever possessions and objects of its desires the lower self may obtain, it hangs on to them, refusing to let them go out of greed for more, or out of fear of poverty and need."

"I died as a mineral and became a plant, I died as plant and rose to animal, I died as animal and I was Man. Why should I fear? When was I less by dying? Yet once more I shall die as Man, to soar With angels blest; but even from angelhood I must pass on: all except God doth perish. When I have sacrificed my angel-soul, I shall become what no mind e'er conceived. Oh, let me not exist! for Non-existence Proclaims in organ tones, 'To Him we shall return.'"

"This is what is signified by the words Anā l-Ḥaqq, "I am God." People imagine that it is a presumptuous claim, whereas it is really a presumptuous claim to say Ana 'l-'abd, "I am the slave of God"; and Anā l-Ḥaqq, "I am God" is an expression of great humility. The man who says Ana 'l-'abd, "I am the servant of God" affirms two existences, his own and God's, but he that says Anā l-Ḥaqq, "I am God" has made himself non-existent and has given himself up and says "I am God", that is, "I am naught, He is all; there is no being but God's." This is the extreme of humility and self-abasement."

"The branch might seem like the fruit's origin: In fact, the branch exists because of the fruit."

""There's no courage", The Prophet said, "before the war has begun." Drunkards vaunt their bravery when you speak of war. But in the blaze of battle they scatter like mice. I'm astonished by the man who wants purity And yet trembles when the harshness of polishing begin... When a man beats a carpet again and again It's not the carpet he's attacking, but the dirt in it."

"Love is the path and road of our Prophet We were born from Love and Love was our mother. O you who are our mother, you are hidden within veils, Concealed from our disbelieving natures"

"The fire of Love cooks me Every night it drags me to the Tavern. It seats me with the People of the Tavern So that no one except the People of the Tavern will know me."

"By eating meagerly, you become clever and aware. And by eating gluttonously, you become foolish and idle. Your being full of misery is entirely from your gluttony. You will become less miserable if you become a sparse eater."

"If you dwell with unaware people, you will be cold, But if you dwell with aware ones, you will be a true man Go, and build your hermit cell inside a furnace, like gold If you go out of the furnace, you will be frozen solid"

"Dwell in the place where your companions are spiritual heroes, So that they may wash the foul soot from your [heart] Don't think about their faults, for they Will know about it before you think."

"I am so happy, I cannot be contained in the world; But like a spirit, I am hidden from the eyes of the world. If the foot of the trees were not tied to earth, they would be pursuing me; For I have blossomed so much, I am the envy of the gardens."

"Study me as much as you like, you will not know me, for I differ in a hundred ways from what you see me to be. Put yourself behind my eyes and see me as I see myself, for I have chosen to dwell in a place you cannot see."

"We have a way from this visible world to the Unseen, for we are the companions of religion's messenger. We have a way from the house to the garden, we are the neighbor of the cypress and jasmine. Every day we come to the garden and see a hundred blossoms. In order to scatter them among the lovers, we will our robes to overflowing... Behold our words! They are the fragrance of those roses--we are the rosebush of certainty's rosegarden."

"Little by little, wean yourself. This is the gist of what I have to say. From an embryo, whose nourishment comes in the blood, move to an infant drinking milk, to a child on solid food, to a searcher after wisdom, to a hunter of more invisible game. Think how it is to have a conversation with an embryo. You might say, "The world outside is vast and intricate. There are wheatfields and mountain passes, and orchards in bloom. At night there are millions of galaxies, and in sunlight the beauty of friends dancing at a wedding." You ask the embryo why he, or she, stays cooped up in the dark with eyes closed. Listen to the answer. There is no "other world." I only know what I've experienced. You must be hallucinating."

"Our caravan leader is the pride of the world, Mustafa [Muhammad]."

"Everyone has been made for some particular work, and the desire for that work has been put in every heart."

"The men of God are like fishes in the ocean; they pop up into view on the surface here and there and everywhere, as they please."

"Let the beauty of what you love be what you do."

"I want a heart which is split, part by part, because of the pain of separation from God, so that I might explain my longing and complaint to it."

"The Sufi is hanging on to Muhammad, like Abu Bakr."

"I am the servant of the Qur'an as long as I have life. I am the dust on the path of [Muhammad], the Chosen one. If anyone quotes anything except this from my sayings, I am quit of him and outraged by these words"

"You were born with wings. Why prefer to crawl through life?"

"I have endowed everyone with a temperament of his own, given everyone an idiom of his own; so that what is praise for him is blame for thee, what is honey for him is poison for thee, what is light for him is fire for thee, what is rose for him is thorn for thee, what is good for him is evil for thee, what is beautiful for him is ugly for thee. In the people of Hindustan the idiom of Hindustan is praiseworthy; in the people of Sind, the idiom of Sind is praiseworthy. I do not see the outward and the speech; I see the inward and the state [of feeling]. For the heart is the substance and speech an accident. So, the accident is subservient, the substance is the [real] object. The religion of love stands apart from all religions. For lovers the [only] religion and creed is God."

"Wherever you stand, be the soul of that place."

"Seek truth from thought, not in mouldy books. Look in the sky to find the moon, not in the pool."

"Ah, me! so poor, can I declare that friend, who never had another friend his like,—none, therefore, who could know his soul?"

"Supreme Being soars above thought and imagination. We are lost when we would comprehend or even suspect that which he is. How vain, then, to seek words worthy of that Being! Let it suffice us to adore in reverent silence!"

"Thou, nearer to me than I to myself."

"O heart! weak follower of the weak, That thou shouldst traverse land and sea, In this far place that God to seek Who long ago had come to thee!"

"The prophets hear in their mind voices that others never perceive, as the voices of the Peris, which, although they sound out clearly, are never apprehended by our ears."

"This universe is a drop from the ocean of his beauty, unable from its fulness to find place in the parent bosom."

""Tell me, gentle traveller, thou Who hast wandered far and wide, Seen the sweetest roses blow And the brightest rivers glide,— Say, of all thine eyes have seen, Which the fairest land has been.""Lady, shall I tell thee where Nature seems most blest and fair, Far above all climes beside?— ’Tis where those we love abide; And that little spot is best Which the loved one’s foot hath pressed."Though it be a fairy space, Wide and spreading is the place; Though ’twere but a barren mound, ’Twould become enchanted ground. With thee, yon sandy waste would seem The margin of Al Cawthar's stream; And thou canst make a dungeon’s gloom A bower where new-born roses bloom."

"When rises the sun and chases the night, What need have we then of the lamp for a light? When the friend all beloved appears to the eye, What want dost thou feel that the post bring him nigh? But when the rose-time is past, and the rose-bloom gone by, Then gladly the eye seeks the water of roses to spy. Is the Master within to thy soul not revealed? Well then may’st thou turn to the Volume of message unsealed."

"As water from the glasses is all poured into one vessel, so all the praises are mingled together. Since He that is celebrated is wholly one, all religions form but one religion."

"The compass only serves to direct the prayers of those who are outside of the Caaba, whilst within it no one knows the use of it."

"I was, ere a name had been named upon earth, Ere one trace yet existed of aught that has birth; When the locks of the Loved One streamed forth for a sign, And being was none save the Presence Divine. Ere the veil of the flesh for Messiah was wrought, To the godhead I bowed in prostration of thought. I measured intently, I pondered with heed (But, ah, fruitless my labor!) the cross and its creed. To the pagod I rushed and the magian's shrine, But my eye caught no glimpse of a glory divine. The reins of research to the Caaba I bent, Whither, hopefully thronging, the old and young went. Candahár and Herát searched I wistfully through, Nor above nor beneath came the Loved One to view. I toiled to the summit, wild, pathless, and lone, Of the globe-girding Kâf, but the phœnix had flown. The seventh earth I traversed, the seventh heaven explored, But in neither discerned I the court of the Lord. I questioned the pen and the tablet of fate, But they whispered not where He pavilions his state. My vision I strained, but my God-scanning eye No trace that to godhead belongs could descry. But when I my glance turned within my own breast, Lo, the vainly sought Loved One, the godhead confessed! In the whirl of its transport my spirit was tossed, Till each atom of separate being I lost; And the bright sun of Tauriz, a madder than me, Or a wilder, hath never yet seen, nor shall see."

"If this world were our abiding place, we might complain that it makes our bed so hard: But it is only our night-quarters on a journey; and who can expect home comforts?"

"The reed bewailed departed bliss and present woe: "Plucked untimely from my native banks, my heart is torn, that through me may sound the notes that charm the grave and gay. Who that hears my strains knows the secret of my bleeding heart?" Not fruitless was the pain of the reed that made it melodious. And thou, brave heart, arise. Be free of every chain, though blazing with gold. Be nobly bold. Follow the true bride of thy life, though her name be Sorrow. Let the shell perish, that the pearl may appear. Men may not know the secret of thy sad life, but through a bruised heart must be breathed the strain of love and hope which shall enrapture human souls."

"As the stranger, far distant in foreign climes, draws towards home, so the soul, from midst of this world of multiplicity, pants and soars upward to the Unity."

"Rabia, sick upon her bed, By two saints was visited, Holy Malik, Hassan wise,— Men of mark in Moslem eyes. Hassan says, "Whose prayer is pure Will God's chastisements endure." Malik, from a deeper sense, Uttered his experience: "He who hears his Master's voice Will in chastisement rejoice."Rabia saw some selfish will In their maxims lingering still, And replied, "O men of grace! He who sees his Master's face, Will not in his prayer recall That he is chastised at all.""

"I once journeyed long, said Dakiki, seeking the souls wherein my friend had mirrored himself,—in the drop of the: bucket to find the sea and its wealth, in the atoms, in the sunbeam, to know the great sun.I came in my wanderings to the shore of ocean, where time and space disappeared from my thought. Seven lights I saw, whose flames lapped the heavens. Again the lights flowed together, the lights joined in one whose splendor cleft the bosom of the skies. Amazed, overcome, I sank to the ground; but when I awoke, instead of the flame, seven persons I see walking on shore. I could not trust my eyes, since; instead of seven men, seven trees come to view. Their peaks transcend the throne-dwelling of God, their roots pierce the inmost recesses of earth and the deeps.But, wonder of wonders over all! to no eyes but mine was the vision revealed. Hundred thousands pass along there, but never one sees the trees and their fruits. A strange spell is upon their organs: they see the mote in the sunbeam, but never the sun.I shout to them, Hither: come here, eat this fruit, living bread you shall find. They laugh at me, call me foolish, giddy, and demented. But I know I don’t dream. Yet never could I hold my senses sound, were it not that every instant the fruits refresh and inspire me.Then of a sudden again the fruits and trees evanish, and seven persons appear before me. Seven blend in one, one flows out and divides into seven."

"Allah!" was all night long the cry of one oppressed with care, Till softened was his heart, and sweet became his lips with prayer. Then near the subtle tempter stole, and spake: "Fond babbler, cease! For not an 'Here am I' has God e'er sent to give thee peace." With sorrow sank the suppliant's soul, and all his senses fled; But, lo! at midnight the good angel Chiser came and said: "What ails thee now, my child, and why art thou afraid to pray? And why thy former love dost thou repent? declare and say." "Ah!" cries he, "never once spake God to me, 'Here am I, son.' Cast off, methinks I am, and warned far from his gracious throne." To whom the angel answered: "Hear the word from God I bear: 'Go tell,' he said, 'yon mourner, sunk in sorrow and despair, Each "Lord, appear!" thy lips pronounce, contains my "Here am I!" A special messenger I send beneath thine every sigh, And, sleeping in thy "Come, O Lord!" there lies "Here, son!" from me.'"

"Love is the water of life; receive it in thy heart and soul."

"None but the sun can display the sun."

"Pants thy spirit to be gifted With a deathless life, Let it seek to be uplifted O’er earth’s storm and strife. Spurn its joys,—its ties dissever, Hopes and fears divest; Thus, aspire to live for ever, Be for ever blest."

"'Tis marvellous by what way thou wentest from the world Thou didst strongly shake thy wings and feathers and having broken thy cage Didst ae to the air and journey towards the world of soul. Thou wert a favourite falcon kept in captivity by an old woman When thou heard’st the falcon-drum, thou didst fly away into the void."

"After all soul is linked to body Though it in nowise resembles the body The power of the light of the eye is mated with fat The light of the heart is hidden in a drop of blood Joy harbours in the kidneys and pain in the liver The lamp of reason in the brains of the head. These connections are not without a why and how But reason is at a loss to understand the how."

"For this cause, O son, the Prince of men declared 'The majority of those in Paradise are the foolish'. Cleverness is as a wind raising storms of pride Be foolish, so that your heart may he at peace."

"This world of illusions, fancies, desires and fears Is a mighty obstacle in the traveller's path. Thus when these forms of delusive imaginations Misled Abraham, who was a very mountain of wisdom. He said of the star 'This is my Lord'. Having fallen into the midst of the world of illusion Seeing then that this world of eye-fascinating illusion Seduced from the right path such a mountain as Abraham. So that he said of the star 'This is my Lord', What will not its illusions effect on a stupid ass?"

"First he appeared in the class of inorganic things, Next he passed therefrom into that of plants, For years he lived as one of the plants, Remembering naught of his inorganic state so different, And when he passed from the vegetive to the animal state He had no remembrance of his state as a plant."

"The prophets chose the better part, futurity. The foolish chose the worst, the world's fatuity. Each bird will flock with birds of its own feather still The cock well knows his mate and follows where she will."

"The lover is a monarch; two worlds lie at his feet; The king pays no heed to what lies at his feet; 'Tis love and the lover that live to all eternity Set not thy heart on aught else; 'tis only borrowed."

"The root of hatred is hell and that hate of yours Is a part of that whole and is the foe of your religion Since you are a part of hell, beware! For the part ever tends towards its whole But if you are a portion of heaven, O renowned one, Your joy will be as lasting as heaven itself."

"Let us seek refuge with Allah from Satan; Alas! we are perishing from his insolence. The dog is one yet he enters a thousand forms; Whatever he enters, straight becomes himself; Whatever makes you shiver, know he is in it, The Devil is hidden beneath its outward form. When he finds no form at hand, he enters your thoughts To cause them to draw you into sin."

"For love of our Almighty God, the Lord of all, Who would not die; a stock, a block, we needs must call."

"Imitate the water-wheel that groans and weeps; By prayers and groans and tears a man his heart pure keeps; Wouldst thou shed tears? Feel pity when thou meetest woe, Wouldst mercy find? Show mercy, when men bow them low."

"How many sparks of fire from flint and steel have flown How many hearts like tinder, make those sparks their own. But in the dark some thief his finger presses there And every train puts out that has been lighted here. Extinguished if those sparks were not, a flame would rise A burning light be kindled, flashing beyond the skies A thousand snares are laid to catch our tripping feet But Lord, if thou us shield, harm never shall us meet. If but Thy grace will guide us, lead us on our way, No thief can steal our peace of mind, our light of day."

"Our celestial spirit is free to eternity, Although for a short time we are imprisoned in forms of flesh."

"With thee hell would he a mansion of delight With thee a prison would be a rose garden."

"With thee how should we be afraid of loss O thou, who turnest every loss to gain."

"Why, when God’s earth is so wide, have you fallen asleep in prison?"

"The majority of those in Paradise are the simple Who have escaped the snares of philosophy. Strip yourself bare of overweening intellect That grace may ever be shed upon you from above."

"Whereas want of fidelity is shameful even in dogs, How can it be right in men? God Almighty himself makes boast of fidelity Saying 'Who is more faithful to his promise than we?'"

"Open your arms if you desire an embrace, Break the idol of clay that you may behold the face of the fair."

"Earth receives the seed and guards it, Trustfully it dies: Then what teeming life rewards it, For self-sacrifice. With green leaf and clustering blossom Clad, or golden fruit, See it from earth’s cheerless bosom Ever sunward shoot."

"Hearken to the reed-flute, how it discourses When complaining of the pains of separation; 'Ever since they tore me from my osier-bed, My plaintive notes have moved men and women to tears. I burst my breast striving to give vent to sighs, And to express the pangs of yearning for my home; He who abides far away from his home, Is ever longing for the day he shall return.'"

"Come, come for you will not find another friend like Me, Where indeed is a Beloved like Me in all the world? Come, come, and do not spend your life in wandering to and fro, Since there is no market elsewhere for your money."

"Come, and think of Me, Who gave you the faculty of thought, Since from my mine you may purchase an ass-load of rubies; Come, advance towards Him Who gave you a foot, Look with all your eyes upon Him Who gave you an eye."

"That spiritual garden accompanies them everywhere Yet it is never revealed to the eyes of the people, Its fruits ever asking to be gathered, Its fount of life welling up to be drunk."

"We used to be on the earth, ignorant of the earth, Ignorant of the treasure buried within it."

"Thou wert a love-lorn nightingale among owls, The scent of the rose-garden reached thee, and thou didst go to the rose-garden. Thou didst suffer sore headache from this bitter ferment, At last thou wentest to the tavern of eternity."

"'Tis slave-caressing thy love has practised, Else, where is the heart worthy of that love? Every heart that has slept one night in thine air Is like radiant day; thereby the air is illuminated."

"How many letters thou writest with Thy Almighty pen Through marvelling thereat stones become as wax; These letters exercise and perplex reason, Write on, O skilful Fair-writer, Imprinting every moment on Not-being the fair forms Of the world of ideals to confound all thought."

"Mine eye is from that source, and from another universe Here a world and there a world: I am seated on the threshold; On the threshold are they alone, whose eloquence is mute, 'Tis enough to utter this intimation: say no more, draw back thy tongue."

"What pearl art thou that none possesseth the price of thee? What does the world possess that is not thy gift?"

"Why does not the soul take wing when from the glorious presence A speech of sweet favour comes to it saying, 'Aloft!'"

"Why should a falcon not fly from the quarry towards the King When it hears by drum and drum-stick the notice of 'Return?' Why should not every Sufi begin to dance like a mote, In the sun of eternity that it may deliver him from decay."

"When the sun goeth up, where stayeth night? When the joy of bounty came, where lagged affliction?"

"Weave no more with soot, like the spider, a web of care, Wherein both woof and warp are rotten. While thou art silent, His speech is thy speech, While thou weavest not, God is the weaver."

"When thou seest in the pathway a severed head, Which is rolling toward our field, Ask of it, ask of it the secrets of the heart, For of it thou wilt learn our hidden mystery."

"How long shall we, like children in the earthly sphere Fill our lap with dust and stones and sherds? Let us give up the earth and fly heavenwards, Let us flee from childhood to the banquet of men."

"Were there no hostility, war would be impossible, Hadst thou no lust, obedience to the law could not be Hadst thou no concupiscence there could be no abstinence Where no antagonist exists, what need is there of armies?"

"Such grace and beauty and loveliness and bestowal of life, O misery and error, if anyone dispense with Him! Fly, fly O bird, to thy native home, For thou hast escaped from the cage, and thy pinions are outspread. Travel away from the bitter stream towards the water of life, Return from the vestibule to the high seat of the soul."

"Whereas the springhead is undying, its branch gives water continually; Since neither can cease, why are you lamenting? Conceive the Soul as a fountain and these created things as rivers; While the fountain flows, the rivers run from it Put grief out of your head, and keep quaffing this river water, Do not think of the water failing; for this water is without end."

"When you have seen the millstone turning round, Then, prithee, go and see the stream that turns it. When you have seen the dust rising up into the air, Go and mark the air in the midst of the dust. You see the kettles of thought boiling over, Look with intelligence at the fire beneath them. God said to Job "Out of my clemency I have given a grain of patience to every hair of thine" Look not then, so much at your own patience, After seeing patience, look to the giver of patience."

"Our wakefulness fetters our spirits, Then our souls are a prey to various whims, Thoughts of loss and gain and fears of misery. They retain not purity nor dignity nor lustre, Nor aspiration to soar heavenwards. That one is really sleeping who hankers after each whim And holds parley with each fancy."

"As there are many demons with men’s faces, It is wrong to join hands with every one."

"Since the latter of your states were better than the former, Seek annihilation and adore change of state; You have already seen hundreds of resurrections Occur every moment from your origin till now; One from the inorganic state to the vegetive state, From the vegetive state to the animal state of trial; Thence again to rationality and good discernment, Again you will rise from this world of sense and form."

"Since you are properly a clod you will not rise into the air; You will rise into the air if you break and become dust, If you break not, He who moulded you will break you."

"Having chosen thy Director, be not weak of heart Nor yet sluggish and lax like water and mud; But if thou takest umbrage at every rub How wilt thou become a polished mirror?"

"When God decides to humble any sinner proud A demon stirs this last to insult some man of God And he whom God elects to cloak where 'tis he halts Has grace bestowed on him to cover others' faults."

"Since all things are dependent on probability, Religion is so first of all, for thereby you find release. In this world no knocking at the door is possible Save hope, and God knows what is best."

"When the preacher himself has no light or life, How can his words yield leaves and fruit? He impudently preaches to others to walk aright, While himself he is unsteady as a reed shaken by wind. Thus though his preaching is very eloquent, It hides within it unsteadiness in the faith."

"When thou endurest not the pains of abstinence, And fulfillest not the terms, thou gainest no reward; How easy those terms! how abundant that reward! A reward that enchants the heart and charms the soul."

"Should envy fill thy breast ’gainst one that envies not Foul stains ensue; thy heart’s impure; all good’s forgot Prostrate thyself then at the feet of holy men, Cast dust upon thy head, God’s pardon to obtain."

"When the discourse touched on the matter of love, Pen was broken and paper torn; None but the sun can display the sun. If you would see it displayed, turn not away from it."

"Traditional knowledge when inspiration is available Is like making ablutions with sand when water is near Make yourself ignorant, be submissive, and then You will obtain release from your ignorance."

"When, O spiritual one, thou hast become thy own fortune Then, being thyself thy fortune, thou wilt never lose it How, O fortunate one, cans't thou ever lose thyself When thy real self is thy treasure and thy kingdom."

"When the drop departed from its native home and returned It found a shell and became a pearl. Did not Joseph go on a journey from his father weeping? Did he not in the journey come to fortune and kingdom and victory?"

"As the arrow speeds from the bow, like the bird of your imagination Know that the Absolute will certainly flee from the imaginary; His name will flee when it sees an attempt at speech; He will flee from you so that if you limn his picture The picture will fly from the tablet, the impression will flee from the soul."

"Thou wilt never more endure without the flame, when thou hast known the rapture of burning. If the water of life should come to thee, it would not stir thee from the flame."

"O brave friend, grasp His skirt, Who is removed alike from the world above and below; Who will abide with thee in the house and abroad When thou lackest house and home He will bring forth peace out of perturbations And when thou art afflicted, will keep His promise."

"The seed of the spirit sown beneath this water and clay (the body) Becomes not a tree until it reach Thy spring."

"Pass over names and look to qualities So that qualities may lead thee to essence; The differences of sects arise from His names When they pierce to His essence, they find His peace."

"There is a tradition ‘The heart is like a feather In the desert, which is borne captive by the winds; The wind drives it everywhere at random, Now to right and now to left in opposite directions.’"

"David said ‘O Lord, since Thou hast no need of us, Say then, what wisdom was there in creating the two worlds?’ God said to him ‘O temporal man, I was a hidden treasure; I sought that that treasure of loving kindness and bounty should be revealed.’"

"One must have king-recognising eyes To recognise the king in each disguise."

"Let others grow pale from fear of misfortune, Do thou smile like the rose at loss and gain. For the rose, though its petals be torn asunder Still smiles on, and it is never cast down. It says ‘Why should I fall into grief in disgrace? I gather beauty even from the thorn of disgrace.’ What is Sufism? ’Tis to find joy in the heart Whensoever distress and care assail it."

"O heart, why art thou a captive in the earth that is passing away? Fly forth from this enclosure, since thou art a bird of the spiritual world; Thou art a darling bosom-friend, thou art always behind the secret veil; Why dost thou make thy dwelling-place in this perishable abode?"

"The spirit ever leads to haunts of holy men, The flesh would cast thee in the pit of sin again. Beware! Feed thou thy soul with love from holy ground; Make haste! seek means of grace from one who grace hath found."

"Yesterday the Master with a lantern was roaming about the city, Crying ‘I am tired of devil and beast, I desire a man.’"

"It behoves not, son, to beat a drum under a quilt, Plant like brave men, thy banner in the midst of the desert."

"This world which is only a dream Seems to the sleeper as a thing enduring for ever But when the morn of the last day shall dawn, The sleeper will escape from the cloud of illusion."

"Makers of base coin hate the daylight Coins of pure gold love the daylight, Because daylight is the mirror that reflects them So that they see their own perfect beauty. God has named the resurrection ‘that day,’ Day shows off the beauty of red and yellow."

"O lovers, O lovers, it is time to abandon the world, The drum of departure reaches my spiritual ear from heaven Behold, the driver has risen and made ready the files of camels And begged us to acquit him of blame; why, O travellers are you asleep? These sounds before and behind are the din of departure and of the camel-bells; With each moment a soul and a spirit is setting off into the void."

"O the many pure heads scattered beneath the clay, That thou mayest know the head depends on that other head; That original head hidden, and this derived head manifest, Forasmuch as behind this world lies the infinite universe."

"O Brother, you are essentially thought, All the rest of you is bone and sinew, If your thoughts are rose-like, you are a rose-garden If they are thorn-like, you are fuel for the furnace."

"Ah! many are the conditions which at first are hard, But are afterwards relieved and lose their harshness Oftentimes hope succeeds to hopelessness Many times does sunlight succeed to darkness."

"Thou who dost blame injustice in mankind 'Tis but the image of thine own dark mind; In them reflected all thy nature is With all its angles and obliquities; Around thyself thyself the noose hast thrown And dost a self-inflicted wound bemoan; ‘Back to each other we reflections throw’ So spoke the holy Prophet long ago: And he who gazes through a glass that’s dim What wonder if the world look dark to him?"

"O indestructible Love! O divine minstrel Thou art both stay and refuge; a name equal to thee I have not found."

"Whence did this breath come to thee, O my soul; Whence this throbbing, O my heart? O bird, speak the language of birds I can understand thy hidden meaning. The soul answered ‘I was in the divine factory While the house of water-and-clay was a-baking I was flying away from the material workshop While the workshop was being created When I could resist no more, they dragged me To mould me into shape like a ball.’"

"How blessed are the eyes that smart with sorrow’s brine, How blessed is the heart inflamed with love divine! Contrition’s tears are ever hallowed by heaven’s smile, The latter end of all things man should scan awhile."

"Lo! a besotted fool like thee to scorn, The votaries of love! God’s wine has drowned Thy wits and bidden thee wrestle with thy Lord, As when a bird his airy flight resumes Exultingly, nor dreads the distant lure, Fate to his bosom speeds the shaft of woe."

"O Thou, who art my soul’s comfort in the season of sorrow, O Thou, who art my spirit’s treasure in the bitterness of dearth, That which the imagination has not conceived, that which the understanding has not seen, Visiteth my soul from thee; hence in worship I turn towards Thee."

"O Thou, Who art exempt from ‘us’ and ‘we’ Who pervadest the spirits of all men and women; When man and woman become one, thou art that one. When their union is dissolved, lo Thou abidest. Thou hast made these ‘us’ and ‘we’ for that purpose To wit, to play chess with them by thyself."

"O chosen cup-bearer, O apple of mine eyes, the like of thee, Ne’er appeared in Persia, nor in Arabia have I found it; Pour out wine till I become a wanderer from myself, For in self-hood and existence I have felt only fatigue."

"Thee to thy goal wit-sharpening will not bring, Only the broken-hearted find the favour of the king."

"The philosopher denies the existence of the Devil At the same time he is the Devil’s laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon’s aid how came that blue turban on thy brow."

"Alas for this life so light, beware of this slumber so heavy, O soul seek the Beloved, O friend seek the Friend O watchman be wakeful; it behoves not a watchman to sleep."

"Thought is an arrow shot by God into the air How can it stay in the air? It returns to God."

"The angel grew with knowledge, the beast with ignorance, Man remained in dispute between them. Sometimes knowledge draws him to the seventh heaven, Sometimes ignorance drags him down, so that (he says) 'Come what will!'"

"The ice that remains in the shade is frozen It saw not the brilliance of my glowing sun. All ice that has seen the smile of the sun’s face Grows itself again, and says ‘I am the water of life.’"

"In man’s esteem the world is vast without an end With Power Infinite compared, a grain of sand The world’s around the soul a dismal prison den Arise! Escape! Regain the fields at large! Be men!"

"If wheat were not valued as sweet and good for food, The cheat who shows wheat and sells barley would make no profit. Say not then that all these creeds are false The false ones ensnare hearts by the scent of truth. Say not that they are all erroneous fancies There is no fancy in the universe without some truth. In the crowd of rag-wearers there is one faqir, Search well and find out that true one."

"If there were no bitter things, And no opposition of fair and foul, stone and pearl, And no lust or Satan or concupiscence, And no wounds or war or fraud, Pray, O destroyer of virtue, by what name and title Could the King of kings address his slaves? How could He say ‘O temperate’ or ‘O meek one,’ Or ‘O courageous one’ or ‘O wise one.’"

"If you desire that God may be pleasing to you, Then look at Him with the eyes of those that love Him. Look not at that Beauty with your own eyes, Look at that Object of desire with His votaries’ eyes."

"Though thy nurse may frighten thee away from water Do thou fear not, but haste on into the ocean; Thou art a duck, and flourishest on land and water, And dost not like a domestic fowl dig up the house."

"The soul of the prophet cares for nought but God, It has nothing to do with approving or disapproving His works."

"Human reason is drowned like the high mountains In the flood of illusion and vain imaginations. The very mountains are overwhelmed by this flood, Where is safety to be found save in Noah's ark? By illusions that plunder the road of faith The faithful have been split into seventy-two sects; But the man of conviction escapes illusion, He does not mistake his eye-brow for the new moon."

"Why should setting be injurious to the sun and moon? To thee it seems a setting, but ’tis a rising; Tho’ the vault seems a prison, ’tis the release of the soul."

"Weep that at length thou may’st be of a smiling countenance, For this lamentation hath great value with God; And the value which sorrow hath there, where else has it such? Happy the eye that thus weeps, Noble the heart that thus burns, In the end all our weeping shall be turned to smiles, The man who considers the end is a blessed servant."

"You say 'Although the fear of loss is before me, Yet I feel greater fear in remaining idle. I have a better hope through exerting myself My fear is increased by remaining idle.' Why then, O faint-hearted one in the matter of religion, Are you paralysed by the fear of loss? See you not how the traders in this market of ours Make large profits, both apostles and saints?"

"O man of double vision, hearken with attention, Seek a cure for your defective sight by listening Many are the holy words that find no entrance Into blind hearts but they enter hearts full of light. But the deceits of Satan enter crooked hearts Even as crooked shoes fit crooked feet."

"They say ‘What is love?’ Say ‘renunciation of will’ Whoso has not escaped from will, no will has he."

"He said ‘Who is at the door?’ Said I ‘Thy humble servant.’ He said ‘What business have you?’ Said I ‘Lord, to greet thee.’ He said ‘How long will you push?’ Said I ‘Till thou call.’ He said ‘How long will you glow?’ Said I ‘Till resurrection.’"

"‘Qh heart,’ said I, ‘may it bless thee To have entered the circle of lovers, To look beyond the range of the eye To penetrate the windings of the bosom.’"

"He saith ‘These saints are My children Though remote and alone and away from their Lord. For their trial they are orphans and wretched Yet in love I am ever holding communion with them. Thou art backed by all My protection, My children are as it were parts of Me."

"He speaks to the rose’s ear and causes it to bloom, (He speaks to the stone and it becomes a jewel of the mine), He speaks a spell to body and it becomes soul, He speaks to the sun and it becomes a fount of light Again in its ear He whispers a word of power And its face is darkened as by a hundred eclipses."

"He said ‘O friends, God has given me inspiration Oftentimes strong counsel is suggested to the weak. The wit taught by God to the bee Is withheld from the lion and the wild ass. It fills its cells with liquid sweets, For God opens the door of this knowledge to it. The skill taught by God to the silkworm Is a learning beyond the reach of the elephant."

"The khalifa said to Laila ‘Art thou really she For whom Majnun lost his head and went distracted? Thou art not fairer than many other fair ones.’ She replied, ‘Be silent; thou art not Majnun! If thou hadst Majnun’s eyes, The two world’s would be within thy view."

"The Prophet said to Ali ‘O Ali Thou art the Lion of God, a hero most valiant; Yet confide not in thy lion-like valour But seek refuge under the palm-trees of the truth Come under the shadow of the Man of Reason, Thou canst not find it in the road of the traditionists. His shadow on earth is as that of Mount Qaf, His spirit is as a Simurgh soaring on high. Were I to tell his praises till the last day My words would not be too many nor admit of curtailment; That sun is hidden in the form of a man Understand me. Allah knows the truth."

"The Prophet said that God has declared, ‘I am not contained in aught above or below, I am not contained in earth or sky or even In highest heaven, know this for a surety, O beloved, Yet am I contained in the believer’s heart, If ye seek Me, search in such hearts.’"

"Cease to behave as wolves and dogs that you may experience the Shepherd’s love."

"As a stone which is changed into a pure ruby Is filled with the bright light of the sun, In that stone its own properties abide not It is filled with the sun’s properties altogether."

"You wish to have both God and the base world together, This is impossible, ridiculous and mad."

"God sent the prophets for this purpose Namely to sever infidelity from faith, Infidel and faithful, Mussalman and Jew, Before the prophets came, seemed all as one."

"All the four elements are seething in this cauldron (the world) None is at rest, neither earth nor fire nor water nor air Now earth takes the form of grass on account of desire Now water becomes air for the sake of this affinity, By way of unity water becomes fire Fire also becomes air in this expanse by reason of love."

"Both sorts of bee (i.e. bee and wasp) draw nourishment from one place but from this comes the sting and from that other the honey. Both sort of deer feed on the same grass and water; by this only dung is produced, by that pure musk. Both reeds (the common reed and the sugar-cane) are fed from one source; this one is hollow, while that one is full of sugar."

"He, the door of whose breast has been opened, sees the sun reflected in every atom."

"Impossibities are possible to Him, The stubbornest is docile when His will curbs whim, The blind from birth, the leper, e’en the dead arise Whole, sound, whene’er the Omnipotent ‘Come forth!’ but cries. His smallest daily toil, a work-like pleasure still, Is to send forth three armies, bound to work His will."

"Every moment the voice of Love is coming from left and right We are bound for heaven; who has a mind to sight-seeing?"

"Every form you see has its archetype in the placeless world, If the form perished, no matter, since its original is everlasting, Every fair shape you have seen, every deep saying you have heard, Be not cast down that it perished, for that is not so."

"Sensual desire is a bridle and men are as camels Do not suppose there is any bridle except that for the senseless camel."

"The noise of clapping of hands is never heard From one of thy hands unaided by the other hand The man athirst cries, ‘Where is delicious water?’ Water too cries ‘Where is the water-drinker?’ This thirst in my soul is the attraction of the water I am the water’s and the water is mine."

"Know you a name without a thing answering to it? Have you ever plucked a rose (Gul) from Gaf and Lam? You name His name; go seek the reality named by it. Look for the moon in heaven, not in the water. If you desire to rise above mere names and letters Make yourself free from self at one stroke."

"Ah! O crow, give up this life and live anew! In view of God’s changes cast away your life! Choose the new, give up the old, For each single present year is better than three past."

"Ah! make not thyself a eunuch, become not a monk, Because chastity is mortgaged to lust. Without lust, denial of lust is impossible, No man can display bravery against the dead."

"His argument is this; he says again and again ‘If there were aught beyond this life, we should see it.’ But if the child sees not the state of reason, Does the man of reason therefore forsake reason? And if the man of reason sees not the state of love Is the blessed moon of love thereby eclipsed?"

"Jesus, thy spirit, is present beside thee, Ask aid of Him for He is a sufficient helper."

"Jesus, son of Mary, went to heaven and his ass remained below, I remain on the earth but my spirit has flown to the sky."

"Love is that flame which, when it is kindled, Devours everything except the Beloved."

"This is Love; to fly heavenward To rend every instant a hundred veils."

"Love of God cuts short reasonings, O beloved, For it is a present refuge from perplexities. Through love bewilderment befalls the power of speech It no longer dares to utter what passes; Therefore it closes lips from saying good or bad So that its treasure may not escape it."

"Love and mistress are both veiled and hidden Impute it not as a fault if I call Him ‘Bride.’ I would have kept silence from fear of my Beloved If He had granted me but a moment’s respite. But He said, ‘Speak on, ’tis no fault, ’Tis naught but the necessary result of the hidden decree ’Tis a fault only to him who only sees faults How can the Pure Hidden Spirit notice faults.’"

"Union exists beyond all thought and speech Between great Allah and the soul of each."

"The world without that king is like a headless body; Fold yourself turban-wise, round such a head. Unless you are black, do not let the mirror go from your hand The soul is your mirror, while the body is rust."

"Although a fool may show you sympathy At the end he will wound you with his folly."

"The souls of our first parents, even before their hands, Flew away from fidelity after vain pleasure."

"My soul is grown weary of Pharaoh and his tyranny, I desire the light of the countenance of Moses, son of ʿImran."

"When thou seest my hearse, cry not, ‘parted! parted!’ Union and meeting are mine in that hour. If thou commit to the grave, say not ‘farewell! farewell!’ For the grave is a curtain hiding the communion of Paradise."

"The soul resembles a clear mirror, the body is dust upon it, Our beauty is invisible since we are under the dust."

"The soul resembles day and the body night and we in the middle Are like the dawn between oar own day and night."

"The bough’s attraction drew the sap from root to summit, Even as attraction draws the soul upward without a ladder."

"Exert thyself, O man; put shoulder to the wheel The prophets and the saints to imitate in zeal. Exertion’s not a struggle against Providence, ’Twas Providence enjoined it; made it our defence Blasphemer may I be, if ever single man Bestowed in vain one effort to fulfil God’s plan."

"Love exalts our earthly bodies to heaven, And makes the very hills to dance with joy! O Lover, ’twas love that gave life to Mount Sinai When it quaked and Moses fell down in a swoon. Did my Beloved only touch me with his lips I too, like the flute would burst out in melody."

"Pleasures of the flesh are as nuts and raisins, O son, If you are a man dispense with these two things; And if you dispense with them the goodness of God Will set you above the nine heavens."

"The bodies of the righteous are as pure souls Their words, their actions, their praises Are all as a pure soul without spot or blemish."

"Can eye now behold Thee as truly Thou art? Can heart Thy love picture and smiles e’en in part? The heart that’s a slave to a love or a smile Can never be worthy to see thee awhile. Engrossed he that’s now with pleasure and pain Can he by these accidents live o’er again? Green pastures of love in their infinitude More fruits yield than care and than beatitude."

"The motion of every atom is towards its origin A man comes to be the thing on which he is bent; By the attraction of yearning and fondness the soul and the heart Assume the qualities of the Beloved and the soul of souls."

"Men are moved by God’s decree and fixed ordinance, As sharp-set teeth are caused by heat of belly, 'Tis Primal Soul that dominates the Second Soul."

"Our every motion every moment testifies For it proves the presence of the everlasting God, So the revolution of the millstone so violent Testifies to the existence of a stream of water. O Thou who art above our conception and descriptions, Dust be upon our heads and upon our similitudes of Thee."

"Every moment the world and we are renewed Yet we are ignorant of this renewing for ever and aye. Life like a stream of water is renewed and renewed Though it wears the appearance of continuity in form, That seeming continuity arises from its swift renewal As when a single spark of fire is whirled round swiftly."

"The whole world is jealous for this cause That God surpasseth the world in jealousy. God is as a soul and the world is as a body And bodies derive their good and evil from souls."

"All the seventy and two heresies lurk in you, Have a care lest one day they prevail over you; He in whose breast the leaf of true faith is grown Must tremble as a leaf from fear of such a catastrophe."

"All creatures are enslaved to thought, For this cause are they sad at heart and sorrowful."

"If all dissolute men were shut up in prison They would all be temperate and devout and pious. When power of choice is absent, actions are worthless But beware lest death snatch away your capital, Your power of choice is a capital yielding profit Remember well the day of final account."

"Except in the house of communion with God there is no peace."

"Only in the night the moon shines, Only in pain of heart seek the Beloved."

"Opposites can only he know by opposites, Only through a wound is a caress understood; Certainly this world first comes into view, That we may understand the value of that eternal world; When you are released from this, you go to that; In that eternal home of delight, you are grateful."

"Nuts in plenty but no kernel in any of them, Relish is needed for devotions to bear fruit, Kernels are needed that seeds may yield trees, How can seeds without kernels become trees? Form without life is only a dream."

"Our earthly passions are a part of hell And the parts always share the nature of the whole."

"Infidels when enjoying prosperity do wrong When they are in hell, they cry ‘O our Lord!’ The prison is the hermitage of the wicked thief For when he is there, he is ever crying to God. Whereas the object of man’s being is to worship God, Hell is ordained as a place of worship for the proud."

"He was not chaff which flew on the wind, He was not water which froze in winter, He was not a comb which was broken with a hair, He was not a seed with the earth crushed, He was a treasure of gold in this dust-pit, For he valued the two worlds at a barley corn, The earthly frame he flung to the earth, Soul and intellect he bore to heaven, The pure elixir mingled with the wine-dregs, Came to the jar’s surface, and the lees settled apart. The second soul, which the vulgar know not, I protest by God that he surrendered to the Beloved."

"What need were there of stars, O humble one, To one who was guided by the light of the sun, Neither moon nor planets would be needed, By one who saw directly the sun of the truth."

"If a saint handles earth, it becomes gold If a sinner handles gold, it turns to dust, Whereas the saint is well-pleasing to God, In his actions his hand is the hand of God. But the sinner’s hand is the hand of Satan and demons, Because he is ensnared in falsity and fraud."

"Thy business is changing things and bestowing favours, My business is mistakes and forgetfulness and error, Change my mistakes and forgetlulness to knowledge I am altogether vile; make me temperate and meek. O thou that convertest salt earth into bread And bread again into the life of men, Thou makest some earth-born men as heaven And multipliest heaven-born saints on earth."

"The Worker is hidden in the workshop, Enter the workshop and behold him face to face; Since a veil is drawn over the Worker by his work, Apart from His work you cannot see Him."

"Mankind like waterfowl are sprung from the sea, the sea of soul Risen from that sea, why should the bird make here his home? Nay, we are pearls in that sea, therein we all abide, Else why does wave follow wave from the sea of soul."

"Men are as demons and lust of wealth their chain, Which drags them forth to toil in shop and field; This chain is made of their fears and anxieties, Deem not that these men have no chains upon them. It causes them to engage in labour and the chase, It forces them to toil in mines and on the sea."

"All hearts are the abodes of devils Be not deceived by devil-men."

"Your heart is as Solomon’s signet; take care That it falls not a prey to demons."

"Why does the formation of an infant take nine months, Because God’s method is to work by slow degrees. Not hurrying on like you, O raw one, Who claim to be a Shaikh whilst yet only a child."

"In the world there is nought so wondrous as the sun, But the Sun of the soul sets not and has no yesterday."

"’Tis blasphemy to praise Him: I proclaim Myself extant and ‘self’ is mortal shame."

"Who is he in my ear that hearkens to my voice, Or who is he that utters words in my mouth? Who is he in mine eye that looks out of mine eye Or what is the soul—wilt thou not say—of which I am the garment?"

"You have seen the mountain, not the mine within the mountain."

"What seed went down into the earth but it grew, Why this doubt of thine as regards the seed of man?"

"Read ‘I was a hidden treasure and desired to be known;’ Hide not the hidden treasure but disclose it; Your true treasure is hidden under a false one, Just as butter is hidden within the substance of milk, The false one is this transitory body of yours, The true one your divine soul. Long time this milk is exposed to view And the soul’s butter is hidden and of no account."

"Though the ruby has no stamp, what matters it? Love is fearless in the midst of the sea of fear."

"No favour was left which that winsome beauty did not bestow, What fault of ours if he failed in bounty towards you? Thou art reviling because that charmer wrought tyranny, Whoever saw in the two worlds a fair one that played not the tyrant? When the spirit became lost in contemplation, it said this ‘None but God has contemplated the beauty of God;’ This eye and that lamp are two lights, each individual, When they came together, no-one distinguished them."

"We are the family of the Lord and His sucking babes, The Prophet said ‘The people are God’s family,’ He who sends forth the rain from heaven, Can He not also provide our daily bread?"

"We have been in heaven, we have been friends of the angels Thither, sire, let us return for that is our country, How different a source have the world of dust and the pure substance, Though we came down, let us haste back—what place is this?"

"I regard not the outside and the words, I regard the inside and the state of heart; I look at the heart if it be humble, Though the words may be the reverse of humble; Because the heart is substance and words accidents, Accidents are only a means, substance is the final cause, How long wilt thou dwell on words and superficialities, A burning heart is what I want; consort with burning."

"Then think not lowly of thy heart, though lowly, For holy is it and there dwells the holy, God’s presence-chamber is the human breast, Ah! happy spirit with such Inmate blest."

"As we are all members of Adam We have heard these melodies in Paradise; Though earth and water have cast their veil upon us We retain faint reminiscences of those earthly songs; But while we are thus shrouded by gross earthly veils How can the tones of the dancing spheres reach us?"

"The moon sheds her light and the dogs howl; Everyone acts according to his nature, To each his office is allotted by the divine decree."

"The body loves green pastures and running water, For this cause that its origin is from them. The love of the soul is for wisdom and knowledge, That of the body for houses, gardens, and vineyards; The love of the soul is for things exalted on high, That of the body for acquisition of goods and food."

"Look not in the world for bliss and fortune, since thou wilt not find them, Seek bliss in both worlds by serving Him."

"Read the text ‘I have not created Jinns and men but to worship me,’ The only object of the world is to worship God. Though the object of a book is to teach an art, If you make a pillow of it, it serves that purpose too, Yet its main object is not to serve as a pillow But to impart knowledge and useful instruction."

"If for the Faith thou bear’st thy wealth, it then The Prophet says, is pure to righteous men."

"I am sweet-smiling Jesus by whom the world is revived, But my lineage is from God: I know nought of Mary."

"I was, ere a name had been named upon earth, Ere one trace yet existed of aught that has birth: When the locks of the Loved One streamed forth for a sign, And Being was none save the Presence Divine! Named and name were alike emanations from Me, Ere aught that was ‘I’ yet existed, or ‘We’; Ere the veil of the flesh for Messiah was wrought, To the Godhead I bowed in prostration of thought."

"I extracted the marrow of the Koran, and threw the bone to the dogs."

"I am thy lute, on every vein (chord) of mine Thou strikest the quill, and I vibrate."

"I’ll be the very slave of him who at each stage Will not suppose the goal ’tis of his pilgrimage; Before the traveller reach the home he bears in mind How many stages are there must be left behind!"

"Repentance lights on him who tests one tested already."

"I am ever in concord with this father of ours, And earth ever appears to me as a Paradise; Each moment a fresh form, a new beauty, So that weariness vanishes at these ever-fresh sights; I see the world filled with blessings, Fresh waters ever welling up from new fountains."

"Thou and I individuals no more shall be mingled in ecstasy, Joyful and secure from foolish babble, thou and I. All the bright plumed birds of heaven will devour their hearts with envy In the place where we shall laugh in such a fashion thou and I."

"Death of the body is a benefaction to the spiritual, What damage has pure gold to dread from the shears."

"If death be a human being say to him ‘Draw near That I may closely fold him in a fond embrace, From him I extort by force eternal life, Whilst he but snatches from me the dervish’s party-coloured dress.’"

"Those drunk with God though they be thousands, yet are one, Those drunk with lust, though it be a single one, he is a double."

"The billow of largesse hath appeared, the thunder of the sea hath arrived, The morn of blessedness hath dawned. Morn? No, ’tis the light of God."

"Then love the saints; their love plant deeply in thy heart, The pure of mind alone deserve a pure love’s part, Court not despair; hope ever springs in human breast, Seek not the dark; the sun of light shines full confest."

"The sect of lovers is distinct from all others, Lovers have a religion and a faith of their own."

"Every night spirits are released from this cage (the body) And set free, neither lording it nor lorded over, At night prisoners are unaware of their prison, At night kings are unaware of their majesty, Then there is no thought or care for loss or gain, No regard to such an one or such an one, The state of the ‘knower’ is such as this even when awake God says ‘Thou would’st deem him awake though asleep,’ Sleeping to the affairs of the world day and night Like a pen in the directing hand of the writer."

"Has not the copper of your existence been changed, like Moses, to gold by his alchemy? What matter though you have no gold in a sack, like Qarun? Within you is an Egypt, and you are its garden of sugar-canes; What matter though you have no supply of sugar from without?"

"The lover shineth among his fellows as in heaven The brilliant moon among the host of stars."

"An ant who saw a pen writing on paper Delivered himself to another ant in this way: ‘That pen is making very wonderful figures Like hyacinths and lillies and roses,’ The other said ‘The finger is the real worker, The pen is only the instrument of its working;’ A third ant said, ‘No! the action proceeds from the arm, The weak finger writes with the arm’s might;’ So it went on upwards, till at last A prince of the ants who had some wit Said, ‘Ye regard only the outward form of this marvel, It is only from reason and mind that these figures proceed."

"The ant of lust becomes by habit like a snake, Slay first of all the snake of your lust, Else this snake of yours will become a dragon; But every one regards his own snake as an ant, Go inquire of your true state from a man of heart."

"A pauper may amused be with counterfeited coin, But take this to the mint; defaced ’twill be in fine; Then be not thou misled with gilded counterfeit, Delusion will thee plunge headlong into hell’s pit."

"The generous die but their kindness remains, O happy he who drove this chariot (of kindness), The unjust die and their injustice remains, Alas for the soul that commits deceit and fraud."

"Victory falls to the believers at last, The hypocrites have death in the next world. Although both parties are engaged in one game, Yet, as regards one another, they are inhabitants of Merv and Rai (i.e., far asunder), Each goes to his own place, Each fares according to his name."

"T am a bird of the heavenly garden; I belong not to the earthly sphere, They have made for two or three days a cage of my body."

"A bird flies with its wings towards its nest, The wings of a man are his aspiration and aim. If a lover be befouled with good and evil Yet regard not these; regard rather his aspiration, Though a falcon be all white and unmatched in form, If he hunts mice, he is contemptible and worthless, And if an owl fixes his affection on the king, He is a falcon in reality; regard not his outward form."

"He is only scented with musk, he is not himself musk, He smells of musk, but is really naught but dung, For his dung to become musk, O disciple, He must graze year after year in the divine pasture."

"Seek ye a purchaser who will pay you gold, Where will you find one more liberal than God? He buys the worthless rubbish which is your wealth, He pays you the light that illumines your heart, He accepts these frozen and lifeless bodies of yours And gives you a kingdom beyond what you dream of, He takes a few drops of your tears And gives you the divine fount sweeter than sugar."

"O Moses! the lovers of fair rites are one class, They whose hearts and souls burn with love are another, If they speak amiss, call them not sinners, If a martyr be stained with blood, wash it not away, Blood is better than water for martyrs, This fault is better than a thousand correct forms."

"Good news! Good news! Lo! the spring is at hand, If the blossoms did not shine as bright helmets, How could the fruits display their globes? When the blossoms are shed, the fruits come to a head, When the body is destroyed, the soul lifts up its head."

"The blast of the last trump will be God’s command To every atom to lift its head from the earth, The souls also of each will return to their bodies, Even as sense returns to bodies awaking from sleep, On that morn each soul will recognise its own body And return to its own ruin like hidden treasure."

"Thou takest on thyself the shame of hemp and wine, In order that thou mayest for one moment escape from thyself."

"None but God hath contemplated the beauty of God."

"The strange thing is, not that winged fowl Fall into the deadly snare without seeing it, But that they see the snare and the limed twig, And yet fall into it, whether they will or no."

"Become nought, nought from self-hood, because There is no crime worse than thy being."

"Mere fancy’s pictures ever objects mar, Things non-existent often frenzy paints, We see mankind deluded over feints; Their peace, their war not seldom for a sham, Their pride, their shame some sorry epigram."

"Thou hadst not seen a single blind man seated on the moat-edge, Had they sought God instead of morsel and pittance."

"Defects are the mirrors of the attributes of beauty The base is the mirror of the High and Glorious One, Because one contrary shows forth its contrary As honey’s sweetness is shown by vinegar’s sourness, Who recognises and confesses his own defects Is hastening in the way that leads to perfection."

"I am the sunlight falling from above, Yet never severed from the sun I love."

"Thy light is at once joined with all things and apart from all."

"This soul is a measure; how should the measure know That it is receiving of spirit and conveying to dust? Its task is to measure in restless love, Taking from heaven above, scattering o’er earth below."

"Woman is a ray of God, not a mere mistress, The Creator’s self as it were, not a mere creature!"

"What rays of wisdom poured on water and on land Ere earth could nourish seed, yield corn to our demand! The earth, a faithful trustee, gives back what we sow, No fraud, embezzlement, in its trust do we know."

"Where should the ignoble lament and pray, If Thou didst only accept the good, O merciful One? Go, do not commit sin, for even our good deeds Appear as sin in the sight of our Beloved."

"In outward form thou art the microcosm But in reality the macrocosm, Seemingly the bough is the cause of the fruit, But really the bough exists because of the fruit."

"The mind’s ear becomes the sensorium of inspiration, For what is this Divine voice but the inward voice? The spirit’s eye and ear possess this sense, The eye and ear of reason and sense lack it. The word ‘compulsion’ makes me impatient for love’s sake, ’Tis he who loves not, who is fettered by compulsion, This is close communion with God, not compulsion, The shining of the sun, and not a dark cloud."

"As soul became pregnant by the Soul of souls, So by the former soul did the world become pregnant; Then the world brought forth another world, And of this last are brought forth other worlds."

"In presence of Joseph no coquetries use But humble thyself; soft entreaties infuse; From Jesus a breath then may blow upon thee, Transform thee to what he was, what thou mayest be: A stone will not blossom because it is spring, As earth make thyself; flowers around thee may cling."

"Before they (the prophets) came, we were all alike, No one knew whether he was right or wrong, Genuine coin and base coin were current alike, The world was a night and we travellers in the dark, Till the sun of the prophets arose and cried ‘Begone, O slumber! welcome, O pure light!’ Now the eye sees how to distinguish colours, It sees the difference between rubies and pebbles."

"All elephants, wolves and lions of the forest, All dragons and snakes and even little ants, Yea, even air, water, earth and fire, Draw their sustenance from Him both winter and summer, Every moment the Heaven cries to Him, saying ‘O Lord, guilt not Thy hold of me for a moment! The pillar of my being is Thy aid and protection.’"

"When words deceitful are employed as wraps for guile, They’re bubbles on the water, only last awhile, Such words are merely shell; the intent their kernel is, Or coloured portraiture of man; no life is his, A shell may often cover kernel of foul smell, A kernel sound can well afford to lose its shell."

"We are pieces of steel, and Thy love is the magnet, Thou art the source of all inspiration, in myself I have seen none."

"Take the cotton of evil suggestions from the mind’s ear, That the heavenly voice from above may enter it, That you may understand that riddle of His, That you may be cognisant of that open secret."

"Love is a perfect muzzle of evil suggestions; Without love who ever succeeded in stopping them? Be a lover and seek that fair beauty, Haunt for that waterfowl in every Stream! How can you get water from that which cuts it off, How gain understanding from what destroys understanding, Apart from principles of reason are other principles Of light and great price to be gained by love of God, Besides this reason of yours God has other reasons Which will procure for you heavenly nourishment."

"Accept His command and you will be able to execute it, Seek union with Him and you will find yourselves united, Exertion is giving thanks for Gad’s blessings, Think ye that your fatalism gives such thanks?"

"We’ve done with outer warfare, lesser as it is, And as the Prophet, wage the greater warfare, his; We put our trust in God, from Him we ask for aid, With His assistance faith can move a mountain staid."

"Of rhymes do I dream? ’Tis my love orders me Of love still to dream; swain devoted to be, ‘Thyself make thou happy. Rhymes leave now alone The rhyme I seek thou art. I love thee my own. What’s rhyme that thou turnest thy thoughts thitherward, Mere bramble on wall, hedging round our vineyard, I care not for words, for asseverations, My time if I pass in these sweet delusions.’"

"The base coin says to me with pride every moment, ‘O pure gold, how am I inferior to you?’ The gold replies, ‘Even so, O comrade; But the touchstone is at hand; be ready to meet it!’"

"The moon has revealed her face, and opened her radiant wings, Borrow a soul and eyes from some one, if you have them not."

"God drops into the heart a single pearl-drop Which is not bestowed on oceans or skies."

"The warden of a castle on the marches laid, Far from his sovereign, distant from much-needed aid, Defends his post with valour from beleaguering foe, Disdains to be bought over, scorns the tempter’s foe, His station’s on a frontier, no eye sees him act To duty true, he honestly fulfils his pact. Then in his monarch’s presence honours due he gains, Above the brave men fighting in the royal trains, Man’s faith and piety on earth are prized of God, But after death professed, less value have than clod."

"The day of judgment is the day of the great review, Whoso is fair and enlightened longs for that review; Whoso like a Hindoo is black with sin, The day of review will sound the knell of his disgrace, If his thorn puts not forth a single rose-bud The spring in disclosing him is his foe."

"Argue not from the condition of common men, Stumble not at severity and mercy; For mercy and severity, joy and sorrow are transient And transient things die; God is heir of all."

"Place a padlock on your throat and hide the key."

"The nearness of the voice proves to such an one That the voice proceeds from a friend who is near, The sweetness of the kinsman’s voice too, O beloved, Proves the veracity of that kinsman, To the wise whose hearts are enlightened The mere sound of that voice proves its truth."

"In this prison the food of true faith is scarce, And by the tricks of this dog what there is, is lost, In spite of prayers and fasts and endless pains Our food is altogether devoured by him, Let us seek refuge with Allah from Satan, Alas! we are perishing from his insolence."

"Ah, how many diverse roads are pointed out And each followed by some sect for dear life, If the right road were easily obtainable Every Jew and Gueber would have hit on it."

"Pity keep for Jesus, pity not the ass (i.e., the body), Let not fleshly impulse intellect surpass; If an ass could somewhat catch of Jesus’ mind, Ranked among the sages he his place would find, Though because of Jesus you may walk in woe, Still from Him comes healing; never let Him go."

"Love carried off as plunder the chattels which we possessed, We are independent of profit and loss and market."

"God created pain and grief for this purpose, To wit, to manifest happiness by its opposites. Hidden things are manifested by their opposites, But as God has no opposite, He remains hidden, God’s light has no opposite in the range of creation Whereby it may be manifested to view, Perforce ‘Our eyes see Him not, though He sees us,’ Behold this in the case of Moses and Mount Sinai."

"Night and day comes a winged arrow from the hidden bow, Yield up your sweet life; what can you do? you have no shield."

"If the sleeping spirit knew itself to be asleep, Whatever it might see, it would feel neither joy nor sorrow."

"Mysteries are not communicable save to those who know, Mystery in the ear of infidels is no mystery."

"The thread and the needle are related to one another; but a camel is not fitted to pass through the eye of a needle; how should the body of a camel become slender except by abstinence and exertion?"

"When the spirit lovingly embraces Thee, In Thy presence all images become spirit."

"'Twere better that the spirit which wears not true love as a garment Had not been; its being is but shame."

"Spirit is very subtle and love is very jealous, What room for form, if the felt is hundredfold?"

"With muffled heads you cannot see, You’ve wrapped your cloaks in folds about your heads and eyes, Your sense of sight cannot see what before you lies. The world’s eye man is; all the rest’s mere skin and shell, A real eye’s he who strives his Friend to see right well."

"One day I was filled with longing To behold in human form the splendours of the Friend, To witness the ocean gathered up into a drop, The sun compressed into a single atom."

"When my bier moveth on the day of death, Think not my heart is in this world, Do not weep for me, and cry, ‘Woe! Woe!’ Thou wilt fall in the devil’s snare; that is woe."

"On the resurrection day all secrets will be disclosed, Yea, every guilty one will be convicted by himself, Hand and foot will bear testimony openly Before the Almighty concerning their owner’s sins. Hand will say, ‘I stole such and such things,’ Lip will say, ‘I asked for such and such things,’ Foot will say, ‘I went after my own desires,’ Arm will say, ‘I embraced the harlot,’ Eye will say, ‘I looked after forbidden things,’ Ear will say, ‘I listened to evil talk.’ Thus the man will be shown to be a liar from head to foot Since his own members will prove him to be a liar."

"Day and night you are eagerly asking for news, Whilst every member of your body is telling you news, Since each member of your body issued from Not-being, How much pleasure has it seen and how much pain? For no member grows and flourishes without pleasure, And each member is weakened by every pain."

"Though the mere imitator quotes a hundred proofs, They are all based on opinion, not on conviction, He is only scented with musk, he is not himself musk, He smells of musk but is really naught but dung."

"O God there are hundreds of snares and baits And we are even as greedy and foolish birds; Every moment our feet are caught in a fresh snare, Yea, each one of us though he be a falcon or Simurgh, Thou dost release us every moment and straightway We again fly into the snare, O Almighty one."

"The million spears of Pharaoh vaunting in his might, By Moses’ wand were broken in the appointed night: And many sons of skill, for healing science famed By Jesu’s curing halt, lame, blind, deaf, mad, were shamed; How many poets, orators, great men of note, By word of the Illiterate One were shown to dote."

"The Word is become foul with mingled earth, The water is become muddy; close the mouth of the well, Till God makes it again pure and sweet, Yea, till He purifies what He has made foul; Patience will accomplish thy desire, not haste, Be patient, God knows what is best."

"I journeyed years and months for love of that moon, Heedless of the way, absorbed in God, With bare feet I trod upon thorns and flints, Seeing I was bewildered, and beside myself and senseless; What knows the heart of road and stages, What of distant and near, while it is drunk with love."

"The head whose reason has fled is a tail."

"When the day dawns from heaven, night flees away What then can its darkness know of the nature of light? The gnat scuds away before the blast of the winds, What then knows the gnat of the savour of the winds? When the Eternal appears, the transitory is annulled, What then knows the transitory of the Eternal?"

"Though the material sun is unique and single, We can conceive similar suns like to it, But the Sun of the soul beyond this firmament, No like thereof is seen in concrete or abstract."

"The wine of God’s grace hath no brim, If it appear to have a brim, ’tis the fault of the cup."

"Giving thanks for blessing increases blessings But fatalism snatches those blessings from your hands, Your fatalism is to sleep on the road; sleep not Till ye behold the gate of the king’s palace."

"Look to your hearts! I whatever betide, O Moslems, Am so mingled with Him, that no heart is mingled with me, I was born of His love at the first, I gave Him my love at the last, When the fruit springs from the bough, on that bough it hangs."

"Nor gold nor silver seek I but above All gifts, the heart, and buy it with my love, Yea! one sad contrite heart which men despise, More than my throne and fixed decree I prize."

"O base one, behold a hundred thousand souls Dancing towards the deadly sword of his love, Behold water in a pitcher; pour it out; Will that water run away from the stream? When that water joins the water of the stream It is lost therein and becomes itself the stream."

"The Sufi is as it were, the ‘son of the season’ But the pure is exalted above season and state, Religious raptures depend on feelings and will But the pure one is regenerated by the breath of Jesus, You are a lover of your own raptures, not of me, You turn to me only in hope of experiencing raptures."

"The life of this world is a truce between opposites."

"Form is born of that which is without form, Wherefore to thee every moment comes death and ‘return,’ Mustafa saith ‘The world endureth only a moment,’ So thought is an arrow shot by God into the air, How can it stay in the air? It returns to God."

"I am a painter, a maker of pictures; every moment I shape a beauteous form, And then in thy presence I melt them all away. I call up a hundred phantoms and endue them with a spirit When I behold thy phantom, I cast them in the fire, Art thou the vintner’s cup-bearer or the enemy of him who is sober, Or is it thou who mak’st a ruin of every house I build? In thee the soul is dissolved, with thee it is mingled, So I will cherish the soul, because it has a perfume of thee."

"The lamp of the heart that is a timid trader Acquires neither loss nor gain by its ventures, Nay it acquires loss, for it is precluded from gain, ’Tis the lamp that takes fire that acquires light."

"Till the corn be ground with the mill, how can our table be furnished with bread?"

"Body is not veiled from soul, neither soul from body, Yet no man hath ever seen a soul."

"Our breathings are lifted up in fear of God, Offerings from us to the throne of Eternity, Then come down to us rewards for our praises The double thereof yea mercies from the king of glory, Therefore are we constrained to utter these praises That slaves may attain the height of God’s gifts, And so this rising and descent go on evermore, And cease not for ever and aye."

"Beats there a heart within that breast of thine, Then compass rev’rently its sacred shrine; For the true spiritual K‘aba is the heart And no proud pile of perishable art, When God ordained the pilgrim rite, that sign Was meant to lead thy heart to things divine, A thousand times he treads that round in vain, Who e’en one human heart would idly pain."

"Through ignorance, sloth and folly, Though He stands by us, we are shut off from Him, The noise of thunder makes the head of the thirsty ache, When he knows not that it unlocks the blessed showers, His eyes are fixed on the running stream Unwitting of the sweetness of the rain from heaven; He urges the steed of his desire towards the caused, And perforce remains shut off from the causer."

"So long as a babe cannot grasp or run, It takes its father’s back for its carriage, But when it becomes independent and uses its hands It falls into grievous troubles and disgrace."

"Better to arm a drunken negro than To lavish learning on a wicked man."

"Place a sword in his hand and remove his impotence To see if he turns out a warrior or a robber; Because freewill is that with which ‘We honour Adam,’ Half the swarm become bees, and half wasps."

"Our life’s our quiver. When our years are vainly spent In chasing phantoms, grief one day will have its vent. Let God’s protection mercifully on us rest, All fancies and all phantoms stand at once confessed, God’s servants are His shadows here below on earth To this world dead, but living in a second birth."

"On the day that you entered upon existence You were first fire, or earth, or air, If you had continued in that your original state, How could you have arrived at this dignity of humanity."

"If you have not gone to the Kaaba, fortune will draw you thither, Do not flee, O babbler, for you have no refuge from God."

"Thou hast come to draw men to union with Me, Not to drive them far away from Me, So far as possible, engage not in dissevering; ‘The thing most repugnant to Me is divorce.’"

"Thou wert first and last thou shalt be, Make my last better than my first, When Thou art hidden, I am of the infidels, When Thou art manifest, I am of the faithful."

"You are in the bonds of (absorbed in) the arrangement of beard and turban, How will you gain him who quaffs the mighty flagon (of love)?"

"Thou wert dust and art spirit, thou wert ignorant and art wise, He who has led thee thus far, will lead thee further also, How pleasant are the pains He makes thee suffer while He gently draws thee to Himself, His flames are as water, do not frown upon Him."

"Set thy whole desire on that whereof thou hast no hope, For thou hast come thus far from original hopelessness."

"You are as a dry valley and I as the rain, You are as a ruined city and I as the architect, Except my service which is joy’s sunrise Man has never felt and never will feel an impression of joy."

"Thou didst sow the seed of deceit, thou didst indulge in derision, Thou didst regard God as nothing: see now, O miscreant!"

"O honoured guest in love’s high feast, O bird of the angel sphere, ’Tis cause to weep if thou wilt keep thy habitation here. A voice at morn to thee is borne—God whispers to the soul, ‘If on the way the dust thou’llt lay, thou soon wilt gain the goal, That road be thine toward the shrine; and lo! in bush and briar The many slain by love and pain in flower of young desire, Who on the track fell wounded back and saw not ere the end A ray of bliss, a touch, a kiss, a token of the Friend."

"Seek earnestly for deliverance from the uncongenial, The society of the uncongenial is like the grave."

"It is on account of their sweet voices That choice parrots and nightingales are prisoned in cages; Ugly owls and crows are never prisoned in cages, Such a thing was never heard of in history."

"Thou fanciest thyself near to God, Saying ‘The maker of the dish is not far from the dish,’ Knowest thou not that the nearness of saints to God Involves the power to do mighty works and signs? Iron was as wax in the hands of David, Wax in thy hands is as iron."

"Thou art a darling bosom friend, thou art always behind the secret veil, Why dost thou make thy dwelling-place in this perishable abode, Regard thine own state, go forth and journey From the prison of the Formal world to the meadow of Ideas."

"God has enjoined this servitude upon us, We say not this merely on our own authority; We enjoy life on condition of doing His will; If He bids us, we sow our seed upon the sand."

"He is like Pharaoh and his body like Moses, He runs abroad crying ‘Where is my foe?’ While lust is in his house, which is his body, He bites his finger in spite against strangers."

"Enter the hearts of my servants To gain the paradise of beholding me, O fearer of God."

"Enter houses by the doors And trace effects to their causes."

"He is the perfect world, yet He is single, He holds in hand the writing of the whole of existence, Wherefore all forms and colours of beauty cry out, ‘Good news! good news! lo! the spring is at hand!’"

"Whoever may put off to sow seed in spring Ignores the true value of time’s swiftest wing, Let each one take refuge in mercy of God Who grace manifold on our souls has bestowed, Then shalt thou find shelter, when shelter thou needest, Fire’s, water’s protection thou’lt have as thou heedest."

"Prize not at all life that has passed without love, Love is the water of life: receive it in thy heart and soul."

"The people of love are hidden among the peoples As a liberal encompassed by the contumely of the base."

"No mountain-pass as this life’s progress is so steep, Let envy not increase thy load; thou canst but creep, The flesh a hot-bed is of envy and of strife These soil the soil; for envy’s bane of mortal life."

"Thorn-eating camel truly is this world of ours, Ahmed then came and mounted; him that camel bears. O camel, on thy back thou bear’st a vase of rose, On thee from thence have sprouted rose-buds as God knows, Thy tastes lead thee to camel-thorn and wastes of sand, To thee the thorn’s a rose; the wilderness, rich land."

"Seek the pearl, O brother, in the shell, And seek for skill among the learned."

"Though you have no feet, choose to journey in yourself, Like the ruby-mine receive a print from the sunbeams, Make a journey out of self into self, O master, For by such a journey earth becomes a quarry of gold."

"If the sun did not fare by foot and wing every night, How would the world be illuminated at morning tide? And if the salt water did not go up from the sea to the sky Whence would the garden be quickened by river and rain?"

"O Ali! out of all forms of religious service Choose thou the shadow of that dear friend of God! Do thou seek refuge in the shadow of the wise man That thou mayest escape thy fierce secret foes, Of all forms of service this is fittest for thee Thou shalt surpass all who were before thee."

"That person one night was crying ‘O Allah!’ That his mouth might be sweetened thereby, And Satan said to him ‘Be quiet, O austere one! How long wilt thou babble O man of many words? No answer comes to thee from nigh the throne, How long wilt thou cry “Allah!” with harsh face?’ That person was sad at heart and hung his head And then beheld Khizr present before him in a vision Who said to him ‘Ah! thou hast ceased to call upon God, Wherefore repentest thou of calling upon Him?’ The man said ‘The answer “Here am I” came not, Wherefore I fear that I am repulsed from the door.’ Khizr replied to him ‘God has given me this command Go to him and say “O much tried one! That calling ‘Allah’ of thine was my ‘Here am I;’ And that pain and longing and ardour of thine was my messenger; Thy struggles and strivings for assistance Were My attractions and originated thy prayer. Thy fear and thy love are the covert of My mercy, Each ‘O Lord!’ of thine contains many ‘Here am I’s’.’"

"One I seek, one I know, one I see, one I call. He is the first, He is the last, He is the outward, He is the inward."

"One said ‘The world would be a pleasant place, If death never set foot within it’; Another answered ‘If there were no death, The complicated world would not be worth a jot. It would be a crop raised in the desert Left neglected and never threshed out.’"

"One impulse from God is better than a hundred efforts."

"Society with saints no doubt’s of great avail To piety it leads; ‘God’s fear shall never fail.’ Thou wast a very rock, a worthless pebble-stone, By saints’ communion fined, a pearl of price thou’st shone."

"Seek sweet syrup in the garden of love, For nature is a seller of vinegar and a crusher of unripened grapes."

"From thy good thoughts are born the boys of Paradise and the houris, From thy evil thoughts is born the great demon (Iblis), See how the secret thought of the geometrician has become a castle or a palace, See how the hidden Providence without beginning has become this mighty universe."

"Apparently thou art the ruler of thy wife like water over fire, In reality thou art ruled by and suppliant to her."

"Serpents’ poison is life to serpents, In relation to mankind it is death."

"From the moment you came into the world of being A ladder was placed before you that you might escape, First you were mineral, later you turned to plant, Then you became animal: how should this be a secret to you? Afterwards you were made man, with knowledge, reason, faith, Behold the body which is a portion of the dust-pit, how perfect it has grown! When you have travelled on from man, you will doubtless become an angel, After that you are done with this earth; your station is in heaven."

"Thou mouldest of foul and fair the form of a man That he may flee two leagues from the odour of foulness; Thou mak’st him a morsel of dust that he may become pure herbage, He is free from filth when Thou hast breathed into him a soul."

"I will not shun thy blow, for very crude Is the heart that ne’er burned in the fire of thine affliction, To thy praise and praisers there is no end, What atom but is reeling with thy praise?"

"Let not a weakling like you censure me; What seems night to you is broad day to me, What seems a prison to you is a garden to me, Busiest occupation is rest to me, Your feet are in the mire, to me mire is rose, What to you is funeral wailing is marriage drum to me."

"Opposite shows up opposite as a Frank a negro."

"Welcome soul-producing sun! when a single ray of thine hath appeared, Thousands of human souls shoot forth from black (barren) clay."

"My heart is weary of these weak-spirited companions, I desire the Lion of God (Ali) and Rustam son of Zal, Filings of beauty are in the possession of every one that exists, I desire that quarry and that mine of exquisite loveliness."

"I still am dark compared to the sun Though I am light compared to the dark souls of men, Therefore is my light weak that you may bear it, For you are not strong enough to bear the dazzling sun, I have, as it were, mixed honey with vinegar, To succour the sweetness of your hearts."

"The strength of strongest man can merely split a stone, The power that informs man’s soul can cleave the moon."

"Come, come, whoever you are. Wanderer, worshipper, lover of leaving — it doesn't matter, Ours is not a caravan of despair. Come, even if you have broken your vow a hundred times, Come, come again, come."

"Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it."

"Whenever we manage to love without expectations, calculations, negotiations, we are indeed in heaven."

"We carry inside us the wonders we seek outside us."

"I once saw in an office a plaque that suggested that before we open our mouths to speak, we should make our words pass through three gates: Is it true, is it kind, and is it necessary?"

"Strange as it may seem to our Western egoism, the prospect of sharing in the general, impersonal immortality of the human soul kindles in the Sufi an enthusiasm as deep and triumphant as that of the most ardent believer in a personal life continuing beyond the grave. Jalaluddin, after describing the evolution of man in the material world and anticipating his further growth in the spiritual universe, utters a heartfelt prayer — for what? — for self-annihilation in the ocean of the Godhead."

"The idea that eroticism and spirituality should be separated is a travesty of both...Or read the great Persian poet Rumi...All mystical poetry is erotic, uses erotic language, because it desires fusion with God...all lovers see the beloved’s face and body as divine."

"Reynold A. Nicholson, Selected Poems from the Divani Shamsi Tabriz (Cambridge UP, 1898)"

"William Falconer, in The Asiatic Journal (1840) p. 32, (1841) p. 238, (1842) p. 102 · Fraser's Magazine (April 1855) pp. 374–5"

"Edward Henry Whinfield, Masnavi I Ma'navi: The Spiritual Couplets of Maulána Jalálu-'d-Dín Muhammad Rúmí (1898)"

"Reynold A. Nicholson, The Mystics of Islam (1914)"

"Reynold A. Nicholson, Rumi: Poet And Mystic (George Allen and Unwin, 1950)"

"William C. Chittick, The Sufi Path of Love: The Spiritual Teachings of Rumi (1983)"

"Camille and Kabir Helminski, Rumi Daylight: A Daybook of Spiritual Guidance (1990)"

"Camille and Kabir Helminski, Jewels of Remembrance: A Daybook of Spiritual Guidance (1996)"

"Coleman Barks, The Essential Rumi (HarperCollins, 1995)"

"James Fadiman and Robert Frager, Essential Sufism (HarperSanFrancisco, 1997)"

"Fatemeh Keshavarz, Reading Mystical Lyric: The Case of Jalal al-Din Rumi (1998)"

"Shahram Shiva, Hush, Don't Say Anything to God: Passionate Poems of Rumi (Jain Publishing, 1999)"

"Andrew Harvey, Teachings of Rumi (Shambhala, 1999)"

"John Baldock, The Essence of Rumi (London: Arcturus, 2005)"

"Ibrahim Gamard and Rawan Farhadi, The Quatrains of Rumi (2008)"

"Archie's been living off the fat of the land. I'm here to give him his pension plan. When you come to the fight don't block the door. 'Cause you'll all go home after round four."

"I think Terrell will catch hell at the sound of the bell. He's going around saying that he's a championship-fighter, but when he meets me he fall 20 pound lighter. He thinks that he's the real heavy weight champ but when he meets me, he'll just be a tramp Now I'm not sayin' just to be funny, but I'm fightin' Ernie because he needs the money."

"Ain't no reason for me to kill nobody in the ring, unless they deserve it."

"I never thought of losing, but now that it's happened, the only thing is to do it right. That's my obligation to all the people who believe in me. We all have to take defeats in life."

"I've got a lot of white associates. Elijah Muhammad, is the one who preached that the white man of America, number one, is the Devil. He's been preaching — he never mentioned England. England's people have never lynched us, raped us, castrated us, tarred and feathered us, burned us up, pulled our sockets apart, stick knives in pregnant women's stomachs, enslaved us, rob us of our names, our knowledge, our — Elijah Mohammad's been preaching that the white man of America – God taught him – is the blue-eyed, blond-headed Devil! No good in him, no justice, he's gonna be destroyed! His rule is over. He is the Devil!"

"This is the legend of Cassius Clay, The most beautiful fighter in the world today. He talks a great deal, and brags indeed-y, Of a muscular punch that's incredibly speedy. The fistic world was dull and weary, But with a champ like Liston, things had to be dreary. Then someone with color, someone with dash, Brought fight fans a-runnin' with cash. This brash young boxer is something to see. And the heavyweight championship is his destiny. This kid fights great. He's got speed and endurance. But if you sign to fight him, increase your insurance. This kid's got a left. This kid's got a right. If he hits you once, you're asleep for the night. And as you lie on the floor while the ref counts ten, you pray that you won't have to fight me again. For I am the man this poem is about, the next champ of the world, there isn't a doubt...."

"The man who views the world at 50 the same as he did at 20 has wasted 30 years of his life."

"I hated every minute of it. But I said to myself, 'Suffer now, and live the rest of your life as a champion'."

"Age is whatever you think it is. You are as old as you think you are."

"If Ali says a mosquito can pull a plow, don't ask how. Hitch him up."

"Religions all have different names, but they all contain the same truths. … I think the people of our religion should be tolerant and understand people believe different things."

"What's really hurting me, the name Islam is involved, and Muslim is involved and causing trouble and starting hate and violence. … Islam is not a killer religion. … Islam means peace, I couldn't just sit home and watch people label Muslims as the reason for this problem."

"I'm retiring because there are more pleasant things to do than beat up people."

"It's a lack of faith that makes people afraid of meeting challenges, and I believe in myself."

"It's just a job. Grass grows, birds fly, waves pound the sand. I beat people up."

"I'm not the greatest; I'm the double greatest. Not only do I knock 'em out, I pick the round"

"Allah is the Greatest. I'm just the greatest boxer."

"I'd like for them to say he took a few cups of love, he took one tablespoon of patience, teaspoon of generosity, one pint of kindness. He took one quart of laughter, one pinch of concern, and then, he mix willingness with happiness, he added lots of faith, and he stired it up well, then he spreads it over his span of a lifetime, and he served it to each and every deserving person he met."

"Friendship is a priceless gift that cannot be bought nor sold, but its value is far greater than a mountain made of gold; for gold is cold & lifeless - it can neither see nor hear, in time of trouble its powerless to cheer — it has no ears to listen, no heart to understand, it cannot bring you comfort or reach out a helping hand. So when you ask God for a gift, be thankful if sends not diamonds, pearls or riches but the love of real true friends."

"I believe in Allah and in peace. I don't try to move into white neighborhoods. I don't want to marry a white woman. I was baptized when I was twelve, but I didn't know what I was doing. I'm not a Christian anymore. I know where I'm going and I know the truth, and I don't have to be what you want me to be...I'm free to be what I want."

"I am a Muslim and there is nothing Islamic about killing innocent people in Paris, San Bernardino, or anywhere else in the world... True Muslims know that the ruthless violence of so called Islamic Jihadists goes against the very tenets of our religion... We as Muslims have to stand up to those who use Islam to advance their own personal agenda... They have alienated many from learning about Islam. True Muslims know or should know that it goes against our religion to try and force Islam on anybody."

"David Frost: What would you like people to think about you when you've gone? Muhammad Ali: I'd like for them to say: He took a few cups of love. He took one tablespoon of patience, One teaspoon of generosity, One pint of kindness. He took one quart of laughter, One pinch of concern. And then, he mixed willingness with happiness. He added lots of faith, And he stirred it up well. Then he spread it over a span of a lifetime, And he served it to each and every deserving person he met."

"Last night I had a dream, When I got to Africa, I had one hell of a rumble. I had to beat Tarzan’s behind first, For claiming to be King of the Jungle. For this fight, I’ve wrestled with alligators, I’ve tussled with a whale. I done handcuffed lightning And throw thunder in jail. You know I’m bad. just last week, I murdered a rock, Injured a stone, Hospitalized a brick. I’m so mean, I make medicine sick. I’m so fast, man, I can run through a hurricane and don't get wet. When George Foreman meets me, He’ll pay his debt. I can drown the drink of water, and kill a dead tree. Wait till you see Muhammad Ali."

"If you were surprised when Nixon resigned, just watch what happens when I whup Foreman's behind!"

"You been hearing about how bad I am since you were a little kid with mess in your pants! Tonight, I'm gonna whip you till you cry like a baby."

"That's the only way you gonna save this sucker. He's doomed."

"I predict that when i meet Joe Frazier. This will be like a good amateur fighting a real professional. This will be like a kid out of the Olympics meeting the fastest heavyweight champion who ever lived."

"Joe Frazier is so ugly that when he cries, the tears turn around and go down the back of his head."

"Frazier is so ugly that he should donate his face to the US Bureau of Wildlife."

"All kinds of things set us back, but life goes on. You don’t shoot yourself. Soon this will be old news. People got lives to live, bills to pay, mouths to feed. Maybe a plane will go down with ninety people on it. Or a great man will be assassinated. That will be more important than Ali losing. I never wanted to lose, never thought I would, but the thing that matters is how you lose. I’m not crying. My friends should not cry."

"There live a great man named Joe who was belittled by a loudmouth foe. While his rival would taunt and tease Joe silently bore the stings. And then fought like gladiator in the ring."

"For every struggle that Joe survived, For every dispute he endured, to rise, Joe will go down in history as a model for champions to come. While Frazier was a man of few words, Ali was a world of mouth, but he found his place in history. Now his heart can express him well. Joe Frazier was a silent warrior, whom Ali silently admired. One could not rise without the other."

"Clay comes out to meet Liston and Liston starts to retreat, if Liston goes back an inch farther he'll end up in a ringside seat. Clay swings with his left, Clay swings with his right, Look at young Cassius carry the fight Liston keeps backing, but there's not enough room, It's a matter of time till Clay lowers the boom. Now Clay lands with a right, what a beautiful swing, And the punch raises the Bear clean out of the ring. Liston is still rising and the ref wears a frown, For he can't start counting till Sonny goes down. Now Liston is disappearing from view, the crowd is going frantic, But radar stations have picked him up, somewhere over the Atlantic. Who would have thought when they came to the fight? That they'd witness the launching of a human satellite. Yes the crowd did not dream, when they put up the money, That they would see a total eclipse of the Sonny."

"This I predict and I know the score, I'll be champ of the world in '64. When I say three, they'll go in the third, So don't bet against me, I'm a man of my word.... He is the greatest! Yes! I am the man this poem's about, I'll be champ of the world, there isn't a doubt. Here I predict Mr. Liston's dismemberment, I'll hit him so hard; he'll wonder where October and November went. When I say two, there's never a third, Bettin' against me is completely absurd. When Cassius says a mouse can outrun a horse, Don't ask how; put your money where your mouse is! I AM THE GREATEST!"

"I knew I had him in the first round. Almighty God was with me. I want everyone to bear witness, I am the greatest! I'm the greatest thing that ever lived. I don't have a mark on my face, and I upset Sonny Liston, and I just turned twenty-two years old. I must be the greatest. I showed the world. I talk to God everyday. I know the real God. I shook up the world, I'm the king of the world. You must listen to me. I am the greatest! I can't be beat!"

"My conscience won't let me go shoot my brother, or some darker people, or some poor hungry people in the mud for big powerful America. And shoot them for what? They never called me nigger, they never lynched me, they didn't put no dogs on me, they didn't rob me of my nationality, rape and kill my mother and father. ... Shoot them for what? How can I shoot them poor people? Just take me to jail."

"I'm not gonna help nobody get something my negroes don't have. If I'm gonna die, I'll die now right here fighting you, if I'm gonna die. You my enemy. My enemies are white people, not Viet Congs or Chinese or Japanese. You my opposer when I want freedom. You my opposer when I want justice. You my opposer when I want equality. You won't even stand up for me in America for my religious beliefs, and you want me to go somewhere and fight, but you won't even stand up for me here at home."

"Why should they ask me to put on a uniform and go 10,000 miles from home and drop bombs and bullets on Brown people in Vietnam while so-called Negro people in Louisville are treated like dogs and denied simple human rights? No I’m not going 10,000 miles from home to help murder and burn another poor nation simply to continue the domination of white slave masters of the darker people the world over. This is the day when such evils must come to an end. I have been warned that to take such a stand would cost me millions of dollars. But I have said it once and I will say it again. The real enemy of my people is here. I will not disgrace my religion, my people or myself by becoming a tool to enslave those who are fighting for their own justice, freedom and equality. If I thought the war was going to bring freedom and equality to 22 million of my people they wouldn’t have to draft me, I’d join tomorrow. I have nothing to lose by standing up for my beliefs. So I’ll go to jail, so what? We’ve been in jail for 400 years."

"Over the years my religion has changed and my spirituality has evolved. Religion and spirituality are very different, but people often confuse the two. Some things cannot be taught, but they can be awakened in the heart. Spirituality is recognizing the divine light that is within us all. It doesn't belong to any particular religion; it belongs to everyone."

"We all have the same God, we just serve him differently. Rivers, lakes, ponds, streams, oceans all have different names, but they all contain water. So do religions have different names, and they all contain truth, expressed in different ways forms and times. It doesn't matter whether you're a Muslim, a Christian, or a Jew. When you believe in God, you should believe that all people are part of one family. If you love God, you can't love only some of his children."

"My soul has grown over the years, and some of my views have changed. As long as I am alive, I will continue to try to understand more because the work of the heart is never done. All through my life I have been tested. My will has been tested, my courage has been tested, my strength has been tested. Now my patience and endurance are being tested. Every step of the way I believe that God has been with me. And, more than ever, I know that he is with me now. I have learned to live my life one step, one breath, and one moment at a time, but it was a long road. I set out on a journey of love, seeking truth, peace and understanding. l am still learning."

"Wouldn't it be a beautiful world if just 10 percent of the people who believe in the power of love would compete with one another to see who could do the most good for the most people? So many of us enjoy taking part in competitions, why not hold a competition of love instead of one that leads to jealousy and envy? If we continue to think and live as if we belong only to different cultures and different religions, with separate missions and goals, we will always be in self-defeating competition with each other."

"Once we realize we are all members of humanity, we will want to compete in the spirit of love. In a competition of love we would not be running against one another, but with one another. We would be trying to gain victory for all humanity. If I am a faster runner than you, you may feel bad seeing me pass you in the race, but if you know that we are both racing to make our world better, you will feel good knowing that we are racing toward a common goal, a mutual reward. In a competition of love we'll all share in the victory, no matter who comes first."

"To make America the greatest is my goal, So I beat the Russians, and I beat the Pole, and for the USA won the medal of gold. Italians said: "You're Greater than the Cassius of old´´. We like your name, we like your game, So make Rome your home if you will. I said I appreciate your kind hospitality, But the USA is my country still, 'Cause they're waiting to welcome me in Louisville."

"Since I won't let the critics seal my fate, they keep hollering I'm full of hate. But they don't really hurt me none, 'cause I'm doing good and having fun."

"How do you feel about Hitler sharing yours?"

"My way of joking is to tell the truth. That's the funniest joke in the world."

"If my mind can conceive it; and my heart can believe it — then I can achieve it."

"Impossible is just a big word thrown around by small men who find it easier to live in the world they've been given than to explore the power they have to change it. Impossible is not a fact. It's an opinion. Impossible is not a declaration. It's a dare. Impossible is potential. Impossible is temporary. Impossible is nothing."

"When we marched on Montgomery, the Confederate flag was flying from the dome of the Capitol: this gesture can be interpreted as insurrection. But when Muhammad Ali decided to be true to his faith and refused to join the Army, the wrath of an entire Republic was visited on his head, he was stripped of his title, and was not allowed to work. In short, his countrymen decided to break him, and it is not their virtue that they failed. It is his virtue."

"The big fight is coming up – Ali and Frazier. I call him Muhammad Ali 'cause that's what he wants. Oh, yeah, he's a big dude and he hits hard, you know, I'll call him what he wants. But it's good that he's being allowed to work again, as you know he couldn't work for three years. Of course, he had a strange job, beating people up. But that was his right, he could have that job. The government wanted him to change jobs. The government wanted him to kill people. He thought it over and he said: "No, that's where I draw the line. Uh, I'll beat 'em up, but I don't wanna kill 'em." And the government told him: "Well, if you won't kill 'em, we won't let ya beat 'em up!""

"I hit him so hard that I made him cry. He looked at me and said, "I'm going to get you for that." I respected him then, and I respect him now."

"Clay showed me that I'll get locked up for murder if we're ever matched."

"Clay is a good enough fighter, but it's unfortunate that he's a Black Muslim. A champion should represent all sects, not one."

"The government has failed us; you can’t deny that. Anytime you live in the twentieth century, 1964, and you’re walking around here singing “We Shall Overcome,” the government has failed us. This is part of what’s wrong with you -- you do too much singing. Today it’s time to stop singing and start swinging. You can’t sing up on freedom, but you can swing up on some freedom. Cassius Clay can sing, but singing didn’t help him to become the heavyweight champion of the world; swinging helped him become the heavyweight champion."

"I'd like to borrow his body for just forty-eight hours — there are three guys I'd like to beat up, and four women I'd like to make love to."

"Clay is so young and has been misled by the wrong people... He might as well have joined the Ku Klux Klan."

"The Black American struggle for civil rights gave us some of the most magnificent political fighters, thinkers, public speakers, and writers of our times. Martin Luther King, Jr., Malcolm X, Fannie Lou Hamer, Ella Baker, James Baldwin, and of course the marvelous, magical, mythical Muhammad Ali."

"Under the influence of Elijah Mohammad — who preached that blacks should refuse to integrate with "white devils" — Ali made a point of dating only black women and lashed out at men and women who engaged in interracial sex. In an interview with Playboy, he declared: "A black man should be killed if he's messing with a white woman." When the interviewer asked about black women crossing the colour barrier, Ali responded: "Then she dies. Kill her, too." It's unlikely that a white athlete who made such remarks would receive the praise that Michael Mann heaps on Ali. He says that the fighter "personified racial pride and self-knowledge". The Playboy journalist, who interviewed the boxer, was closer to the mark when he observed of his subject: "You're beginning to sound like a carbon copy of a white racist." … The transformation of Ali from a great fighter to a celebrated man of conscience and social purpose has succeeded so well because the actual history of his career has been altered to reflect the kinder, gentler man of today. Unpleasant remarks or facts from the past have been swept away or excused. … A more historically accurate appraisal of Ali would conclude that he was far from heroic outside the ring and was pitifully misused by his masters in the Nation of Islam. For his purposes, Elijah hijacked the impressionable young man's career and filled his head with racist nonsense. By the time he finally broke free of the old Nation of Islam, in the 1970s, his career was in its last stages. He continued to fight long past his prime, in part to recover the money and time he had lost in his misadventures with the Black Muslims."

"In the early 1970s Muhammad Ali fought for the heavyweight title against George Foreman. The fight was held in the African nation of Zaire; it was insensitively called the "rumble in the jungle." Ali won the fight, and upon returning to the United States, he was asked by a reporter, "Champ, what did you think of Africa?" Ali replied, "Thank God my granddaddy got on that boat!" There is a characteristic mischievous pungency to Ali's remark, yet it also expresses a widely held sentiment. Ali recognizes that for all the horror of slavery, it was the transmission belt that brought Africans into the orbit of Western freedom. The slaves were not better off—the boat Ali refers to brought the slaves through a horrific Middle Passage to a life of painful servitude—yet their descendants today, even if they won't admit it, are better off. Ali was honest enough to admit it."

"When I came to the stage on election night to give my acceptance speech[, a]fter thanking my supporters, I'd said this: "You know, it was back in '64 that a hero and an idol of mine beat Sonny Liston. He shocked the world. Well, now it's 1998 and the American dream lives on in Minnesota 'cause we SHOCKED THE WORLD!" Muhammad Ali, then Cassius Clay, had been that hero and idol of mine growing up. I was at the impressionable age of twelve or thirteen, and naturally boxers are the epitome of toughness. Along came Muhammad, who broke the mold, reciting his poetry and predicting in what round he would win. Up until then, athletes were supposed to be modest people who were blessed by the Lord for having these wonderful physical bodies. Now here was this flashy, charismatic young black man proclaiming how pretty he was. Black men in America had never been pretty! [...] I had Clay's record album, I Am the Greatest! I'd memorized it. So I was ecstatic when Liston failed to come out for the eighth round. I always remembered Clay screaming, "We shocked the world!" after the fight, and that's all I could think of when I went out for my acceptance speech. Not long after this, I was in the transition office of the Capitol when on my schedule appeared the name Harvey Mackay. [...] Harvey came walking in with a big gift-wrapped box, and I was thinking, "What the heck could this be about?" Setting the box down, he said, "You'd better open that, governor." Inside was a pair of red Everlast boxing gloves and, written in magic marker on one of them was: "To Governor Jesse Ventura—You Shocked the World. Muhammad Ali." I was stunned. Harvey told me that Muhammad was watching TV the night I won. Harvey then set it up for us to go visit Muhammad on his farm in Berrien Springs, Michigan. [...] We spent a whole afternoon with Muhammad. It was a dream come true for me to be sitting on a couch with the Champ, creating a friendship. His wife, Lonnie, told me that he'd barely slept the night before, he was so excited I was coming. I was awestruck—Muhammad Ali, excited to see me? As the world knows, Muhammad suffers today from Parkinson's disease. So you do most of the talking, and he answers more with his eyes. We walked out to his gym and got in the ring together. [...] It was there that Harvey talked me into reciting "I Am the Greatest" from the record album. [...] I hadn't heard that album for thirty years, but I did the whole thing from memory. Muhammad was standing next to me and, when I finished, I could see a tear in his eye. Isn't it ironic that a white kid from south Minneapolis would have a black Muslim for a hero? Some people have said to me, "How can you, being a Vietnam veteran, look up to a guy like him who refused induction into military service?" My response is, "Because Muhammad is a man who gave up everything for his convictions. He was willing to sacrifice the greatest title in the world for his beliefs." You know damned well that Ali would never have seen Vietnam. He'd have done his boxing exhibitions on the military bases. But he wasn't going to play that game. I have tremendous respect for that. Something I noticed when I walked into his home: On a shelf in his living room, in equal prominence, are the Koran and the Bible. Obviously, they both carry a deep meaning for him. I imagine he reads both. For people who don't believe that Ali truly believes, they're wrong. Like I said, he's a man of conviction. Always has been, and always will be."

"I viewed Ali as the athletic equivalent of Dr. King. He had big love for his people. He had big courage. He thought beyond narrow nationalism and conventional views of patriotism. Mainly, he represented his own view of integrity. He did what he had to do. He spoke the unvarnished truth. When he said that no North Vietnamese had ever called him a nigger, that made sense. When he said he had nothing against the North Vietnamese people, that made even more sense. He had reached the pinnacle of celebrity in the paradigm of American sports, and then turned that paradigm on its head..."

"On 20 June 1967, boxing legend Muhammad Ali was convicted for refusing the draft for the Vietnam war in Houston, Texas. Ali had been a vocal opponent of the US war, saying: “Why should they ask me to put on a uniform and go 10,000 miles from home and drop bombs and bullets on brown people in Vietnam while so-called Negro people in Louisville are treated like dogs?” To try to quell the escalating resistance to the war, Ali was given the maximum sentence of five years imprisonment and a $10,000 fine. But their efforts were unsuccessful, and the anti-war movement continued to grow. Despite the Nation of Islam beginning to distance themselves from Ali, demonstrations supporting him took place around the world, from Egypt to Guyana to London to Ghana. Four years later his conviction was overturned by the Supreme Court. Ali had no regrets: "I wasn’t trying to be a leader. I just wanted to be free. And I made a stand all people, not just Black people, should have thought about making, because it wasn’t just Black people being drafted. The government had a system where the rich man’s son went to college, and the poor man’s son went to war. Then, after the rich man’s son got out of college, he did other things to keep him out of the Army until he was too old to be drafted.""

"I have come to save the devotees. I was sent here because the world was seen in misery."

"I've burned my own house down, the torch is in my hand. Now I'll burn down the house of anyone who wants to follow me."

"Admire the diamond that can bear the hits of a hammer. Many deceptive preachers, when critically examined, turn out to be false."

"Don't open your diamonds in a vegetable market. Tie them in bundle and keep them in your heart, and go your own way."

"A diamond was laying in the street covered with dirt. Many fools passed by. Someone who knew diamonds picked it up."

"When you were born, you cried while others laughed. Perform such deeds that when dying, you laugh while others cry.”"

"O servant, where dost thou seek Me? Lo! I am beside thee. I am neither in temple nor in mosque: I am neither in Kaaba nor in Kailash: Neither am I in rites and ceremonies, nor in Yoga and renunciation. If thou art a true seeker, thou shalt at once see Me: thou shalt meet Me in a moment of time."

"Kabîr says, "O Sadhu! God is the breath of all breath.""

"It is needless to ask of a saint the caste to which he belongs; For the priest, the warrior. the tradesman, and all the thirty-six castes, alike are seeking for God. It is but folly to ask what the caste of a saint may be; The barber has sought God, the washerwoman, and the carpenter — Even Raidas was a seeker after God."

"Hindus and Moslems alike have achieved that End, where remains no mark of distinction."

"O friend! hope for Him whilst you live, know whilst you live, understand whilst you live: for in life deliverance abides. If your bonds be not broken whilst living, what hope of deliverance in death? It is but an empty dream, that the soul shall have union with Him because it has passed from the body: If He is found now, He is found then, If not, we do but go to dwell in the City of Death. If you have union now, you shall have it hereafter."

"Do not go to the garden of flowers! O Friend! go not there; In your body is the garden of flowers. Take your seat on the thousand petals of the lotus, and there gaze on the Infinite Beauty."

"Open your eyes of love, and see Him who pervades this world! consider it well, and know that this is your own country."

"When you meet the true Guru, He will awaken your heart; He will tell you the secret of love and detachment, and then you will know indeed that He transcends this universe."

"He is the Ultimate Rest unbounded: He has spread His form of love throughout all the world. From that Ray which is Truth, streams of new forms are perpetually springing: and He pervades those forms."

"There the Unstruck Music eddies around the Infinite One; There in the midst the Throne of the Unheld is shining, whereon the great Being sits — Millions of suns are shamed by the radiance of a single hair of His body."

"On the harp of the road what true melodies are being sounded! and its notes pierce the heart: There the Eternal Fountain is playing its endless life-streams of birth and death."

"They call Him Emptiness who is the Truth of truths, in Whom all truths are stored! There within Him creation goes forward, which is beyond all philosophy; for philosophy cannot attain to Him: There is an endless world, O my Brother! and there is the Nameless Being, of whom naught can be said. Only he knows it who has reached that region: it is other than all that is heard and said. No form, no body, no length, no breadth is seen there: how can I tell you that which it is?"

"He comes to the Path of the Infinite on whom the grace of the Lord descends: he is freed from births and deaths who attains to Him. Kabîr says: "It cannot be told by the words of the mouth, it cannot be written on paper: It is like a dumb person who tastes a sweet thing — how shall it be explained?""

"I do not quote from the scriptures; I simply see what I see."

"When the bride is one with her lover, who cares about the wedding party?"

"I am not a Hindu, Nor a Muslim am I! I am this body, a play Of five elements; a drama Of the spirit dancing With joy and sorrow."

"A drop Melting into the sea, Everyone can see. But the sea Absorped In a drop — A rare one can follow!"

"I am looking at you, You at him, Kabir asks, how to solve This puzzle — You, he, and I?"

"Poets like Jayasi, Rahim, and Raskhan are rare phenomena. So are saints like Kabir, Nanak and Gharib Das. They attempted a synthesis of the two cultural streams in the field of literature in their own way. But their endeavours were severly limited and short-lived. They failed to be popular amongst and influence the Muslims."

"I have it on good authority that Kabir's thought is Hindu through and through. The fable that Kabir brought a synthesis between Islam and Hinduism, does not survive a comparison between his works and the Quran. That Kabir was a simple weaver who produced lofty poetry just like that, is another fable for children of socialists : Kabir was well-read and knew his classics. There are hardly any Muslims in the Kabirpanth, and it is only the Hindus who venerate him. The simplest proof that his contribution to Indian culture was un-Islamic, is that he was persecuted for his Kafir ideas by the Muslim ruler Sikandar Lodi."

"It is often said that the 15th-century poet Kabir was neither a Hindu nor a Muslim because he criticized and mocked both Hinduism and Islam, or rather, both Hindus and Muslims... Thus, Kabir’s rejection of Islamic animal sacrifice... does pit him against Islam as such. But Hinduism has far more fluid boundaries: most things Hindu have been rejected at one time or other by authoritative thinkers whose inclusion in the Hindu category is not in doubt... Kabir’s relative originality lies in his combination of devotion with the conception of the object of devotion as faceless (nirguna, “without quality”) rather than iconographically distinct, but that doesn’t place him outside the Hindu continuum... Scholars who place Kabir (or Sikhism founder Guru Nanak) as much outside Hinduism as outside Islam, may be suspected of projecting non-Hindu, mainly Christian categories of box-type religious divisions onto a civilization in which they don’t apply."

"While there is evidence that both Hindus and Muslims were ready to assault Kabir physically during his lifetime, they have since his death been ready to assault each other over the privilege of claiming him as their own. … Some modern commentators have tried to present Kabir as a synthesizer of Hinduism and Islam; but the picture is a false one. While drawing on various traditions as he saw fit, Kabir emphatically declared his independence from both the major religions of his countrymen, vigorously attacked the follies of both, and tried to kindle the fire of similar autonomy and courage in those who claimed to be his disciples."

"The basis of Kabir’s belief was not, as has been commonly supposed, Vaisnava bhakti or Sufism but tantric yoga. Kabir’s name is certainly a Muslim one, but it has always been clear that his knowledge of Islam was relatively slight. In contrast to this there is a wealth of hatha-yoga terminology and a thought-structure with obvious resemblances to that of the Naths. In the light of this contrast the theory that Kabir belonged to a caste which had recently been converted from tantric yoga to Islam is at once convincing."

"The contrast of Kabir’s intimate Hindu thought, writings and ritual with the purely superficial knowledge of Moslem belief revealed in the Bijak is too striking to be ignored."

"Kabir belongs to that small group of supreme mystics amongst whom St. Augustine, Ruysbroeck, and the Sufi poet Jalalu'ddin Rumi are perhaps the chief who have achieved that which we might call the synthetic vision of God. These have resolved the perpetual opposition between the personal and impersonal, the transcendent and immanent, static and dynamic aspects of the Divine Nature; between the Absolute of philosophy and the "sure true Friend" of devotional religion. They have done this, not by taking these apparently incompatible concepts one after the other; but by ascending to a height of spiritual intuition at which they are, as Ruysbroeck said, "melted and merged in the Unity," and perceived as the completing opposites of a perfect Whole."

"The whole background of Kabir’s thought is Hindu."

"The easiest and shortest way to God-realization is through the contact of a Sadguru, which means keeping the company or sahavas of such a Master, obeying him and serving him. This remedy is like a special express train which carries you straight to your destination."

"The book that I shall make people read is the book of the heart, which holds the key to the mystery of life."

"The happiness of God-realization is self-sustained, eternally fresh and unfailing, boundless and indescribable. And it is for this happiness that the world has sprung into existence."

"All illusion comes and goes, but the soul remains unchanged. What is meant by God-realization is to actually experience this important thing — that the soul is eternal."

"It is never presumptuous for anyone to hope for realization. It is the goal of creation and the birthright of humanity. Blessed are they who are prepared to assert that right in this very life."

"Life becomes meaningful and all activities are purposeful only on the basis of faith in the enduring reality. … The greatest romance possible in life is to discover this Eternal Reality in the midst of infinite change. Once, one has experienced this, one sees oneself in everything that lives, one recognises all of life as his life, everybody's interests as his own. One is no longer bound by habits of the past, no longer swayed by the hopes of the future — One lives in and enjoys each present moment to the full. There is no greater romance in life than this adventure in realization."

"The Avatar appears in different forms, under different names, at different times, in different parts of the world. As his appearance always coincides with the spiritual birth of man, so the period immediately preceding his manifestation is always one in which humanity suffers from the pangs of the approaching birth."

"I am the last Avatar in this present cycle of twenty-four, and therefore the greatest and most powerful. I have the attributes of five. I am as pure as Zoroaster, as truthful as Ram, as mischievous as Krishna, as gentle as Jesus, and as fiery as Muhammad."

"I don't usually explain about Mehera to anyone. But I will tell you this. Don't you think I love Mani? Well, Mehera plays the same role to me that the Virgin Mary played to Jesus. She is like my skin — she protects, she feels every thought I feel. But I love everybody. Each one plays the role they have to play, but in the spiritual arena there are people who are even closer to me than that."

"True knowledge is that knowledge which makes man after self-realization or union with God assert that his real Self is in everything and everybody."

"Who says God has created this world? We have created it by our own imagination. God is supreme, independent. When we say he has created this illusion, we lower him and his infinity. He is beyond all this. Only when we find him in ourselves, and even in our day to day life, do all doubts vanish."

"When a person tells others “Be good”, he conveys to his hearers the feeling that he is good and they are not. When he says “Be brave, honest and pure”, he conveys to his hearers the feeling that the speaker himself is all that, while they are cowards, dishonest and unclean. To love God in the most practical way is to love our fellow beings. If we feel for others in the same way as we feel for our own dear ones, we love God. If, instead of seeing faults in others we look within ourselves we are loving God."

"When I say I am the Avatar, there are a few who feel happy, some who feel shocked, and many who hearing me claim this, would take me for a hypocrite, a fraud, a supreme egoist, or just mad. If I were to say every one of you is an Avatar, a few would be tickled, and many would consider it a blasphemy or a joke. The fact that God being One, Indivisible and equally in us all, we can be nought else but one, is too much for the duality-conscious mind to accept. Yet each of us is what the other is. I know I am the Avatar in every sense of the word, and that each one of you is an Avatar in one sense or the other. It is an unalterable and universally recognized fact since time immemorial that God knows everything, God does everything, and that nothing happens but by the Will of God. Therefore it is God who makes me say I am the Avatar, and that each one of you is an Avatar. Again, it is He Who is tickled through some, and through others is shocked. It is God Who acts, and God Who reacts. It is He Who scoffs, and He Who responds. He is the Creator, the Producer, the Actor and the Audience in His own Divine Play."

"Whether there have been 26 Avatars since Adam, or 124,000 Prophets, as is sometimes claimed, or whether Jesus Christ was the last and only Messiah, or Muhammad the last Prophet, is all immaterial and insignificant when eternity and reality are under consideration. It matters very little to dispute whether there have been ten or twenty-six or a million Avatars. The truth is that the Avatar is always one and the same, and that the five Sadgurus bring about the advent of the Avatar on earth. This has been going on cycle after cycle, and millions of such cycles must have passed by, and will continue to pass by, without affecting eternity in the least."

"Being the Avatar, I have come to awaken mankind, and would like the entire world to come to me. Real saints are dearest and nearest to my heart. Perfect Ones and lovers of God adorn the world, and will ever do so. The physical presence of the Perfect Masters throughout eternity is not necessarily confined to any particular or special part of the globe. My salutations to all — the past, present and future Perfect Masters, real saints — known and unknown — lovers of God, and to all other beings, in all of whom I reside, whether consciously felt by them or not."

"Irrespective of doubts and convictions, and for the Infinite Love I bear for one and all, I continue to come as the Avatar, to be judged time and again by humanity in its ignorance, in order to help man distinguish the Real from the false."

"It is better to deny God, than to defy God. Sometimes our weakness is considered strength, and we take delight in borrowed greatness. To profess to be a lover of God and then to be dishonest to God, to the world and to himself, is unparalleled hypocrisy. Difficulties give us the opportunity to prove our greatness by overcoming them."

"This New Life is endless, and even after my physical death it will be kept alive by those who live the life of complete renunciation of falsehood, lies, hatred, anger, greed and lust; and who, to accomplish all this, do no lustful actions, do no harm to anyone, do no backbiting, do not seek material possessions or power, who accept no homage, neither covet honor nor shun disgrace, and fear no one and nothing; by those who rely wholly and solely on God, and who love God purely for the sake of loving; who believe in the lovers of God and in the reality of Manifestation, and yet do not expect any spiritual or material reward; who do not let go the hand of Truth, and who, without being upset by calamities, bravely and wholeheartedly face all hardships with one hundred percent cheerfulness, and give no importance to caste, creed and religious ceremonies. This New Life will live by itself eternally, even if there is no one to live it."

"If God can be found through the medium of any drug, God is not worthy of being God."

"The experiences which drugs induce are as far removed from Reality as is a mirage, from water. No matter how much you pursue the mirage, you will never quench your thirst, and the search for Truth through drugs must end in disillusionment."

"To penetrate into the essence of all being and significance and to release the fragrance of that inner attainment for the guidance and benefit of others, by expressing, in the world of forms, truth, love, purity and beauty — this is the sole game which has intrinsic and absolute worth. All other happenings, incidents and attainments in themselves can have no lasting importance."

"One of the most difficult things to learn is to render service without bossing, without making a fuss about it, and without any consciousness of high and low. In the world of spirituality, humility counts at least as much as utility."

"To love Me for what I may give you is not loving Me at all. To sacrifice anything in My cause to gain something for yourself is like a blind man sacrificing his eyes for sight. I am the Divine Beloved worthy of being loved because I am Love. He who loves Me because of this will be blessed with unlimited sight and will see Me as I am."

"External silence helps to achieve inner Silence, and only in internal Silence is Baba found — in profound inner Silence. I am never silent. I speak eternally. The voice that is heard deep within the soul is My voice — the voice of inspiration, of intuition, of guidance. Through those who are receptive to this voice, I speak."

"Don't worry, be happy."

"Consciously or unconsciously, directly or indirectly, each and every creature, each and every human being — in one form or the other — strives to assert individuality. But when eventually man consciously experiences that he is Infinite, Eternal and Indivisible, then he is fully conscious of his individuality as God, and as such experiences Infinite Knowledge, Infinite Power and Infinite Bliss."

"Infinite God, age after age, throughout all cycles, wills through His Infinite Mercy to effect His presence amidst mankind by stooping down to human level in the human form, but His physical presence amidst mankind not being apprehended, He is looked upon as an ordinary man of the world. When He asserts, however, His Divinity on earth by proclaiming Himself the Avatar of the Age, He is worshipped by some who accept Him as God; and glorified by a few who know him as God on Earth. But it invariably falls to the lot of the rest of humanity to condemn Him, while He is physically in their midst. Thus it is that God as man, proclaiming Himself as the Avatar, suffers Himself to be persecuted and tortured, to be humiliated and condemned by humanity for whose sake His Infinite Love has made him stoop so low, in order that humanity, by its very act of condemning God's manifestation in the form of Avatar should, however, indirectly, assert the existence of God in His Infinite Eternal state."

"The Avatar is always one and the same, because God is always One and the Same, the Eternal, Indivisible, Infinite One, who manifests Himself in the form of man as the Avatar, as the Messiah, as the Prophet, as the Ancient One — the Highest of the High. This Eternally One and the Same Avatar repeats His manifestation from time to time, in different cycles, adopting different human forms and different names, in different places, to reveal Truth in different garbs and different languages, in order to raise humanity from the pit of ignorance and help free it from the bondage of delusions."

"Know you all that if I am the Highest of the High my role demands that I strip you of your possessions and wants, consume all your desires and make you desireless rather than satisfy your desires. Sadhus, saints, yogis and walis can give you what you want; but I take away your wants and free you from attachments and liberate you from the bondage of ignorance. I am the one to take, not the one to give, what you want as you want."

"Mere intellectuals can never understand me through their intellect. If I am the Highest of the High, it becomes impossible for the intellect to gauge me, nor is it possible for my ways to be fathomed by the limited human mind. I am not to be attained by those who, loving me, stand reverently by in rapt admiration. I am not for those who ridicule me and point at me with contempt. To have a crowd of tens of millions flocking around me is not what I am for."

"Age after age, when the wick of Righteousness burns low, the Avatar comes yet once again to rekindle the torch of Love and Truth."

"Better the absence of greatness than the establishing of a false greatness by assumed humility. Not only do these efforts at humility on man's part not express strength, they are, on the contrary, expressions of modesty born of weakness, which springs from a lack of knowledge of the truth of Reality. Beware of modesty. Modesty, under the cloak of humility, invariably leads one into the clutches of self-deception. Modesty breeds egoism, and man eventually succumbs to pride through assumed humility. The greatest greatness and the greatest humility go hand in hand naturally and without effort."

"Age after age, history repeats itself when men and women, in their ignorance, limitations and pride, sit in judgment over the God-incarnated man who declares his Godhood, and condemn him for uttering the Truths they cannot understand. He is indifferent to abuse and persecution for, in his true compassion he understands, in his continual experience of Reality he knows, and in his infinite mercy he forgives."

"God is all. God knows all, and God does all. When the Avatar proclaims he is the Ancient One, it is God who proclaims His manifestation on earth. When man utters for or against the Avatarhood, it is God who speaks through him. It is God alone who declares Himself through the Avatar and mankind."

"I tell you all, with my Divine Authority, that you and I are not “WE,” but “ONE.” You unconsciously feel my Avatarhood within you; I consciously feel in you what each of you feel. Thus every one of us is Avatar, in the sense that everyone and everything is everyone and everything, at the same time, and for all time. There is nothing but God. He is the only Reality, and we all are one in the indivisible Oneness of this absolute Reality. When the One who has realized God says, “I am God. You are God, and we are all one,” and also awakens this feeling of Oneness in his illusion-bound selves, then the question of the lowly and the great, the poor and the rich, the humble and the modest, the good and the bad, simply vanishes. It is his false awareness of duality that misleads man into making illusory distinctions and filing them into separate categories."

"The divine Ego, as the basis of Eternal Existence, continually expresses itself; but shrouded in the veil of ignorance, man misconstrues his Indivisible Ego and experiences and expresses it as the limited, separate ego."

"Awaken from your ignorance and try at least to understand that, in the uncompromisingly Indivisible Oneness, not only is the Avatar God, but also the ant and the sparrow, just as one and all of you are nothing but God. The only apparent difference is in the states of consciousness. The Avatar knows that that which is a sparrow is not a sparrow, whereas the sparrow does not realize this and, being ignorant of its ignorance, identifies itself as a sparrow. Live not in ignorance. Do not waste your precious life-span in differentiating and judging your fellowmen, but learn to long for the love of God. Even in the midst of your worldly activities, live only to find and realize your true identity with your Beloved God."

"Be pure and simple, and love all because all are one. Live a sincere life; be natural, and be honest with yourself. Honesty will guard you against false modesty and will give you the strength of true humility. Spare no pains to help others. Seek no other reward than the gift of Divine Love."

"What I want from all my lovers is real, unadulterated love, and from my genuine workers I expect real work done. I want also to draw your attention to the fact that miracles experienced by my devotees and admirers, both in the East and in the West, have been attributed to me. On the basis of my Divine Honesty I tell you that in this Incarnation I have not, up till now, consciously performed a single miracle. Whenever a miracle has been attributed to me, it has always been news to me. What I wish to emphasize is that by attributing such miracles to me, people cheapen and lower my status as the Highest of the High. But today I do say this, that the moment I break my silence and utter the Original Word, the first and last miracle of "BABA" will be performed. And, when I perform that Miracle, I shall not raise the dead, but shall make those who live for the world, dead to the world and live in God. I shall not give sight to the blind, but make people blind to illusion and make them see God as Reality."

"If instead of doing the real work of love you start doing organized propaganda work for me, it is absurd. I need no propaganda or publicity. I do not want propaganda and publicity, but I do want love and honesty. If you cannot live the life of love and honesty, you should stop working for me. I am quite capable of doing my Universal Work alone."

"The time is very near for the breaking of my silence and then, within a short period all will happen — my humiliation, my glorification, my manifestation, and the dropping of my body. All this will happen soon and within a short period. So, from this moment love me more and more. Do not propagate what you do not feel. What your heart says and your conscience dictates about me, pour out without hesitation. Be unmindful of whether you are ridiculed or accepted in pouring out your heart for me, or against me, to others. If you take "Baba" as "God-Incarnate," say so; do not hesitate. If you think "Baba" is "the devil," say it; do not be afraid. I am everything that you take me to be, and I am also beyond everything. If your conscience says that "Baba" is the Avatar, say it even if you are stoned for it. But if you feel he is not, then say that you feel "Baba" is not the Avatar. Of myself I say again and again, I am the Ancient One — the Highest of the High. If you had even the tiniest glimpse of my Divinity, all doubts would vanish and love — Real Love — would be established. Illusion has such a tight grip on you that you forget Reality. Your life is a Shadow. The only Reality is Existence Eternal — which is GOD."

"The universe is my ashram, and every heart is my house, but I manifest only in those hearts in which all other than me ceases to live."

"When my universal religion of love is on the verge of fading into insignificance, I come to breathe life into it, and to do away with the farce of dogmas that defile it in the name of religions, and stifle it with ceremonies and rituals. The present universal confusion and unrest has filled the heart of man with greater lust for power and a greed for wealth and fame, bringing in its wake untold misery, hatred, jealousy, frustration and fear. Suffering in the world is at its height, in spite of all the striving to spread peace and prosperity to bring about lasting happiness."

"For man to have a glimpse of lasting happiness, he has first to realize that God, being in all, knows all; that God alone acts and reacts through all; that God, in the guise of countless animate and inanimate entities, experiences the innumerably varied phenomena of suffering and happiness. Thus, it is God who has brought suffering in human experience to its height, and God alone who will efface this illusory suffering and bring the illusory happiness to its height."

"Whether it manifests as creation or disappears into Oneness of Reality, whether it is experienced as existing and real, or is perceived to be false and nonexistent, illusion throughout is illusion. There is no end to it, just as there is no end to imagination."

"I have come not to teach but to awaken. Understand therefore that I lay down no precepts. Throughout eternity I have laid down principles and precepts, but mankind has ignored them. Man’s inability to live God’s words makes the Avatar’s teaching a mockery. Instead of practicing the compassion He taught, man has waged crusades in His name. Instead of living the humility, purity and truth of his words, man has given way to hatred, greed and violence. Because man has been deaf to the principles and precepts laid down by God in the past, in this present Avataric form I observe Silence. You have asked for and been given enough words — it is now time to live them."

"All this world confusion and chaos was inevitable and no one is to blame. What had to happen has happened; and what has to happen will happen. There was and is no way out except through my coming in your midst. I had to come, and I have come. I am the Ancient One."

"God is Love. And Love must love. And to love there must be a Beloved. But since God is Existence infinite and eternal there is no one for Him to love but Himself. And in order to love Himself He must imagine Himself as the Beloved whom He as the Lover imagines He loves."

"To attain union is so impossibly difficult because it is impossible to become what you already are! Union is nothing other than knowledge of oneself as the Only One."

"If you are convinced of God's existence then it rests with you to seek Him, to see Him and to realize Him. Do not search for God outside of you. God can only be found within you, for His only abode is the heart."

"Absolute honesty is essential in one's search for God (Truth). The subtleties of the Path are finer than a hair. The least hypocrisy becomes a wave that washes one off the Path. It is your false self that keeps you away from your true Self by every trick it knows. In the guise of honesty this self even deceives itself. For instance your self claims, I love Baba. The fact is, if you really loved Baba you would not be your false self making the self-asserting statement!"

"The experiences are so innumerable and varied, that the journey appears to be interminable and the Destination is ever out of sight. But the wonder of it is, when at last you reach your Destination you find that you had never travelled at all! It was a journey from here to Here."

"9 : A Journey Without Journeying, p. 11."

"The seeker asking, Where is God? Is really God saying, Where indeed is the seeker!"

"God is Infinite and His Shadow is also infinite. The Shadow of God is the Infinite Space that accommodates the infinite Gross Sphere which, with its occurrences of millions of universes, within and without the ranges of men's knowledge, is the Creation that issued from the Point of Finiteness in the infinite Existence that is God."

"The Infinite alone exists and is Real; the finite is passing and false. The Original Whim in the Beyond caused the apparent descent of the Infinite into the realm of the seeming finite. This is the Divine Mystery and Divine Game in which Infinite Consciousness for ever plays on all levels of finite consciousness."

"Infinite consciousness is infinite. It can never lessen at any point in time or space. Infinite consciousness being infinite includes every aspect of consciousness. Unconsciousness is one of the aspects of infiniteconsciousness. Thus infinite consciousness includes unconsciousness. It sustains, covers, pierces through and provides an end to unconsciousness — which flows from, and is consumed by, infinite consciousness."

"Before he can know Who he is, man has to unlearn the mass of illusory knowledge hehas burdened himself with on the interminable journey from unconsciousness to consciousness. It is only through love that you can begin to unlearn, and, eventually, put an end to all that you do not know. God-love penetrates all illusion, while no amount of illusion can dim God-love. Start by learning to love God by beginning to love those whom you cannot. You will find that in serving others you are serving yourself. The more you remember others with kindness and generosity, the less you remember yourself; and when you completely forget yourself, you find me as the Source of all Love."

"Give up all forms of parrotry. Start practising whatever you truly feel to be true and justly to be just. Do not make a show of your faiths and beliefs. You have not to give up your religion, but to give up clinging to the husk of mere ritual and ceremony. To get to the fundamental core of Truth underlying all religions, reach beyond religion."

"Through endless time God's greatest gift is continuously given in silence. But whenmankind becomes completely deaf to the thunder of His Silence God incarnates as Man."

"God has come again and again in various Forms, has spoken again and again in different words and different languages the Same One Truth — but how many are there that live up to it? Instead of making Truth the vitalbreath of his life, man compromises by making over and over againa mechanical religion of it—a handy staff to lean on in times of adversity, a soothing balm for his conscience or a tradition to be followed."

"There is only one question. And once you know the answer to that question there are no more to ask. That one question is the Original Question. And to that Original Question there is only one Final Answer. But between that Question and its Answer there are innumerable false answers."

"These false answers — such as, I am stone, I am bird, I am animal, I am man, I am woman, I am great, I am small — are, in turn, received, tested and discarded until the Question arrives at the right and Final Answer, I AM GOD."

"The Avatar draws upon Himself the universal suffering, but He is sustained under the stupendous burden by His Infinite Bliss and His infinite sense of humour. The Avatar is the Axis or Pivot of the universe, the Pin of the grinding-stones of evolution, and so has a responsibility towards everyone and everything."

"As a rule each action of an ordinary person is motivated by a solitary aim serving a solitary purpose; it can hit only one target at a time and bring about one specific result. But with the Avatar, He being the Centre of each one, any single action of His on the gross plane brings about a network of diverse results for people and objects everywhere."

"An ordinary physical action of the Avatar releases immense forces in the inner planes and so becomes the starting point for a chain of working, therepercussions and overtones of which are manifest at all levels and are universal in range and effect."

"The Avatar does not as a rule interfere with the working out of human destinies. He will do so only in times of grave necessity — when He deems it absolutely necessary from His all — encompassing point of view. For a single alteration in the planned and imprinted pattern in which each line and dot is interdependent, means a shaking up and a re-linking of an unending chain of possibilities and events."

"Forgiveness is the best charity. (It is easy to give the poor money and goods when one has plenty, but to forgive is hard; but it is the best thing if one can do it.)"

"Whether men soar to outer space or dive to the bottom of the deepest ocean they will find themselves as they are, unchanged, because they will not have forgotten themselves nor remembered to exercise the charity of forgiveness."

"Supremacy over others will never cause a man to find a change in himself; the greater his conquests the stronger is his confirmation of what his mind tells him—that there is no God other than his own power. And he remains separated from God, the Absolute Power. But when the same mind tells him that there is something which may be called God, and, further, when it prompts him to search for God that he may see Him face to face, he begins to forget himself and to forgive others for whatever he has suffered from them. And when he has forgiven everyone and has completely forgotten himself, he finds that God has forgiven him everything, and he remembers Who, in reality, he is."

"There are no divisions as such, but there is an appearance of separateness because of ignorance. This means that everything is of ignorance and that every one is Ignorance personified."

"When the bubble of ignorance bursts the self realizes its oneness with the indivisible Self. Words that proceed from the Source of Truth have real meaning. But when men speakthese words as their own, the words become meaningless."

"Meher Baba’s teaching gives no importance to creed, dogma, caste or the performance of religious ceremonies and rites, but does to the UNDERSTANDING of the following seven Realities:"

"When once true adjustment between spirit and matter is secured there is no phase of life which cannot be utilised for the expression of divinity. No longer is there any need to run away from everyday life and its tangles. The freedom of the spirit, which is sought by avoiding contact with the world and by going to the caves or mountains, is a negative freedom. When such retirement is temporary and is meant to digest worldly experiences and develop detachment it has its own advantages. It gives breathing time in the race of life. But when such retirement is grounded in fear of the world or lack of confidence in the spirit, it is far from helpful towards the attainment of real freedom. Real freedom is essentially positive and must express itself through unhampered dominion of the spirit over matter. This is the true life of the spirit."

"The life of the spirit is the expression of Infinity and, as such, knows no artificial limits. True spirituality is not to be mistaken for an exclusive enthusiasm for some fad. It is not concerned with any “ism.” When people seek spirituality apart from life, as if it had nothing to do with the material world, their search is futile."

"The essence of spirituality does not consist in a specialised or narrow interest in some imagined part of life, but in a certain enlightened attitude to all the various situations which obtain in life. It covers and includes the whole of life. All the material things of this world can be made subservient to the divine game, and when they are thus subordained they become auxiliary to the self-affirmation of the spirit."

"The value of material things depends upon the part they play in the life of the spirit. In themselves they are neither good nor bad. They become good or bad according to whether they help or hinder the manifestation of Divinity through matter. Take for example the place of the physical body in the life of the spirit. It is a mistake to set up an antithesis between “flesh” and “spirit.” Such contrast almost inevitably ends in an unqualified condemnation of the body. The body obstructs spiritual fulfillment only if it is pampered as having claims in its own right. Its proper function is rightly understood as ancillary to spiritual purposes. The rider needs a horse if he is to fight a battle, though the horse can become an impediment if it refuses to be completely submissive to his will. In the same way the spirit needs to be clothed in matter if it is to come into full possession of its own possibilities, although the body can at times become a hindrance if it refuses to be compliant with the requirements of the spirit. If the body yields to the claims of the spirit as it should, it is instrumental in bringing down the kingdom of heaven on earth. It becomes a vehicle for the release of divine life, and when it subserves this purpose it might aptly be called the temple of God on earth."

"CONSCIOUSLY or unconsciously, every living creature seeks one thing. In the lower forms of life and in less advanced human beings, the quest is unconscious; in advanced human beings, it is conscious. The object of the quest is called by many names — happiness, peace, freedom, truth, love, perfection, Self-realisation, God-realisation, union with God. Essentially, it is a search for all of these, but in a special way. Everyone has moments of happiness, glimpses of truth, fleeting experiences of union with God; what they want is to make them permanent. They want to establish an abiding reality in the midst of constant change. It is a natural desire, based fundamentally on a memory, dim or clear as the individual’s evolution may be low or high, of his essential unity with God; for, every living thing is a partial manifestation of God, conditioned only by its lack of knowledge of its own true nature. The whole of evolution, in fact, is an evolution from unconscious divinity to conscious divinity, in which God Himself, essentially eternal and unchangeable, assumes an infinite variety of forms, enjoys an infinite variety of experiences and transcends an infinite variety of self-imposed limitations. Evolution from the standpoint of the Creator is a divine sport, in which the Unconditioned tests the infinitude of His absolute knowledge, power and bliss in the midst of all conditions. But evolution from the standpoint of the creature, with his limited knowledge, limited power, limited capacity for enjoying bliss, is an epic of alternating rest and struggle, joy and sorrow, love and hate, until, in the perfected man, God balances the pairs of opposites and transcends duality. Then creature and Creator recognise themselves as one; changelessness is established in the midst of change, eternity is experienced in the midst of time. God knows Himself as God, unchangeable in essence, infinite in manifestation, ever experiencing the supreme bliss of Self-realisation in continually fresh awareness of Himself by Himself. This realisation must and does take place only in the midst of life, for it is only in the midst of life that limitation can be experienced and transcended, and that subsequent freedom from limitation can be enjoyed."

"This whole universe, with all its vastness, grandeur and beauty, is nothing but sheer imagination. In spite of so many discoveries, researches and scientific knowledge, the creation remains a great unsolved riddle."

"You know that you are a human being, and I know that I am the Avatar. It is my whole life!"

"To gulp down anger is the most courageous act one can perform. One who does it becomes humble."

"There are always 56 God-realised souls. Now, out of these 56, five are sent out into the world. But in every Avataric period these five become one, thus demonstrating the cycle when the Avatar appears in form. Therefore, the Avatar exists in the heart of these five as one."

"Happiest is he who expects no happiness from others. Love delights and glorifies in giving, not receiving. So learn to love and give, and not to expect anything from others."

"Remember that the first step in spirituality is not to speak ill of others. All human beings have weaknesses and faults. Yet they are all God in their being. Until they become Realized, they have their imperfections. Therefore, before trying to find faults in others and speaking ill of them, try to find your own weaknesses and correct those."

"Hopelessness means renunciation of all hopes. Aimlessness means renunciation of all aims. Helplessness means renunciation of all help. No master, no disciple, means renunciation of spirituality. And the New Life I have in mind eventually means absolute renunciation. Therefore, if any one asks you what this New Life is, say, 'Absolute and perfect renunciation.' If they ask, 'Renunciation of what?' say, 'Of everything — aims, hopes, help and life itself."

"God is eternally free. To realize God is to attain liberation from the bondage of illusion. The greater the strife and the more intensified the struggle to attain liberation, the more the shackles of illusion are felt, because this very action brings greater awareness of the illusion, which then becomes all the more impressive and realistic. All actions, whether good or bad, just or unjust, charitable or uncharitable, are responsible in making the bond of illusion firmer and tighter. The goal is to achieve perfect inaction, which does not mean merely inactivity. When the self is absent, one achieves inaction in one's every action."

"Live more and more in the Present, which is ever beautiful and stretches away beyond the limits of the past and the future."

"You are a man. Is it necessary for you to tell others that you are a man? No. But if you are living among donkeys, you would vehemently declare that you are a man. In the same way, I am God, but I have not to speak of it, because it is quite natural. Yet sometimes, I have to declare it."

"I am the Avatar of this Age!"

"Tell those who indulge in these drugs (LSD, marijuana, and other types) that it is harmful physically, mentally and spiritually, and that they should stop the taking of these drugs. Your duty is to tell them, regardless of whether they accept what you say, or if they ridicule or humiliate you, to boldly and bravely face these things."

"You are to bring my message to those ensnared in the drug-net of illusion that they should abstain, that the drugs will bring more harm than good. I send my love to them."

"Of the 56 God-realised souls on earth, the five Perfect Masters are the most important. And the one who is the highest of all is the Avatar, myself. I come every 700 to 1400 years, and it is undoubtably a very rare and lucky thing for each of you to have the opportunity of loving me individually, since even the Sadgurus long to touch the Avatar physically. When the world is in the grip of pain, misery, suffering and chaos, I manifest myself. Spirituality then reaches its pinnacle, and materialism is at its lowest level. Then again, with the passing of time, spirituality diminishes and materialism increases. From the beginning of time this game has been going on, and it will go on for an eternity."

"Since we have quaffed the beaker of Thy love, we yield our hearts and make our Lives Thy ransom: since we come again into Thy street, we turn our backs on all that is, save Thee. Our souls are bound to serve Thee, though in grief, and we have died to selfhood! We are captives of Thy love and have not strength to flee. Thy beauty's fever has lit a flame: shall not our hearts be burned?"

"La ilaha illa'l-'ishq"

"Before this there was one heart but a thousand thoughts Now all is reduced to "There is no God but God.""

"The Morning of Manifestation sighed, the breeze of Grace breathed gently, ripples stirred upon the sea of Generosity. The clouds of Abundance poured down the rain upon the soil of preparedness; so much rain that the earth shone with Light."

"The magic spring that gives eternal Life, is in your own heart but you have blocked the flow."

"Beloved, I sought you here and there, asked for news of you from all I met; then saw you through myself and found we were identical. Now I blush to think I ever searched for signs of you."

"They look, they see, but do not comprehend. They take no pleasure in the View, For to enjoy it one must know through the Truth of Certainty What he is seeing, through Whom, and why."

"Know yourself: a cloud drifting before your sun. Cut yourself off from your senses and behold your sun of intimacy."

"By day I praised You but never knew it; by night slept with You without realising; fancying myself to be myself; but no, I was You and never knew it."

"The Beloved's Loveliness owns a hundred thousand faces; gaze upon a different fair one in every atom; for She needs must show to every separate thing a different aspect of Her beauty."

"Expressions are many but Thy loveliness is one; Each of us refers to that single Beauty."

"It speaks to me in the silence of this one then through the words of that one speaking; it whispers to me through an eyebrow raised and the message of an eye winking."

"I am Love: in heaven and earth I have no place; I am the Wondrous Phoenix whose spoor cannot be traced."

"Like the sun I brighten each atom's cheek; I cannot be pinpointed: I am too manifest. I speak with every tongue, listen with all ears, but marvel at this: My ears and tongue are erased. Since in all the world only I exist above and below, no likeness of me can be found."

"Love plays its lute behind the screen — where is a lover to listen to its tune?"

"The world has spilled Love's secret — when could music ever hold its tongue? Every atom babbles the mystery — Listen yourself, for I'm no tattletale!"

"Love the phoenix cannot be trapped nor in heaven or earth can it be named; no one has yet discovered its address: its desert holds not a single footprint."

"The world but seems to be yet is nothing more than a line drawn between light and shadow. Decipher the message of this dream-script and learn to distinguish time from Eternity."

"Love is the mystery of divine revelations! Love is the effulgent manifestation! Love is the spiritual fulfillment! Love is the breath of the Holy Spirit inspired into the human spirit! Love is the cause of the manifestation of the Truth (God) in the phenomenal world! Love is the necessary tie proceeding from the realities of things through divine creation! Love is the means of the most great happiness in both the material and spiritual worlds! Love is a light of guidance in the dark night! Love is the bond between the Creator and the creature in the inner world! Love is the cause of development to every enlightened man! Love is the greatest law in this vast universe of God! Love is the one law which causeth and controleth order among the existing atoms! Love is the universal magnetic power between the planets and stars shining in the loft firmament! Love is the cause of unfoldment to a searching mind, of the secrets deposited in the universe by the Infinite! Love is the spirit of life in the bountiful body of the world! Love is the cause of the civilization of nations in this mortal world! Love is the highest honor to every righteous nation! The people who are confirmed therein are indeed glorified by the Supreme Concourse, the angels of heaven and the dwellers of the Kingdom of El-Abha! But if the hearts of the people become devoid of the Divine Grace — the Love of God — they wander in the desert of ignorance, descend to the depths of ruin and fall to the abyss of despair where there is no refuge! They are like insects living in the lowest plane. O beloved of God! Be ye the manifestations of God and the lamps of guidance throughout all regions shining with the light of love and union! How beautiful the effulgence of this light!"

"Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him."

"From every standpoint the world of humanity is undergoing a re-formation. The laws of former governments and civilizations are in process of revision, scientific ideas and theories are developing and advancing to meet a new range of phenomena, invention and discovery are penetrating hitherto unknown fields revealing new wonders and hidden secrets of the material universe; industries have vastly wider scope and production; everywhere the world of mankind is in the throes of evolutionary activity indicating the passing of the old conditions and advent of the new age of re-formation. Old trees yield no fruitage; old ideas and methods are obsolete and worthless now. Old standards of ethics, moral codes and methods of living in the past will not suffice for the present age of advancement and progress. This is the cycle of maturity and re-formation in religion as well. Dogmatic imitations of ancestral beliefs are passing. They have been the axis around which religion revolved but now are no longer fruitful; on the contrary, in this day they have become the cause of human degradation and hindrance. Bigotry and dogmatic adherence to ancient beliefs have become the central and fundamental source of animosity among men, the obstacle to human progress, the cause of warfare and strife, the destroyer of peace, composure and welfare in the world."

"In the great body of human society it is impossible to establish unity and coordination if one part is considered perfect and the other imperfect. When the perfect functions of both parts are in operation, harmony will prevail. God has created man and woman equal as to faculties. He has made no distinction between them."

"Act in such a way that your heart may be free from hatred. Let not your heart be offended with anyone. If someone commits an error and wrong toward you, you must instantly forgive him. Do not complain of others. Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn all your thoughts toward bringing joy to hearts. Beware! Beware! Lest ye offend any heart. Assist the world of humanity as much as possible. Be the source of consolation to every sad one, assist every weak one, be helpful to every indigent one, care for every sick one, be the cause of glorification to every lowly one, and shelter those who are overshadowed by fear."

"The thing we tell of can never be found by seeking, yet only seekers find it."

"I shall grasp the soul's skirt with my hand and stamp on the world's head with my foot. I shall trample Matter and Space with my horse, beyond all Being I shall utter a great shout, and in that moment when I shall be alone with Him, I shall whisper secrets to all mankind. Since I have neither sign nor name I shall speak only of things unnamed and without sign."

"The Sea Will be the Sea Whatever the drop's philosophy."

"Your face is neither infinite nor ephemeral. You can never see your own face, only a reflection, not the face itself."

"Don't be dead or asleep or awake. Don't be anything. What you most want, what you travel around wishing to find, lose yourself as lovers lose themselves, and you'll be that."

"Joy! Joy! I triumph! Now no more I know Myself as simply me. I burn with love Unto myself, and bury me in love. The centre is within me and its wonder Lies as a circle everywhere about me. Joy! Joy! No mortal thought can fathom me."

"From each a mystic silence Love demands. What do all seek so earnestly? 'Tis Love. What do they whisper to each other? Love. Love is the subject of their inmost thoughts. In Love no longer "thou" and "I" exist, For Self has passed away in the Beloved."

"He who would know the secret of both worlds, Will find the secret of them both, is Love."

"Do all you can to become a bird of the Way to God; Do all you can to develop your wings and your feathers."

"Yet what are seas and what is air? For all Is God, and but a talisman are heaven and earth To veil Divinity. For heaven and earth, Did He not permeate them, were but names; Know then, that both this visible world and that Which unseen is, alike are God Himself, Naught is, save God: and all that is, is God."

"Thou all Creation art, all we behold, but Thou, The soul within the body lies concealed, And Thou dost hide Thyself within the soul, O soul in soul! Myst'ry in myst'ry hid! Before all wert Thou, and are more than all!"

"All things are but masks at God's beck and call, They are symbols that instruct us that God is all."

"All you have been, and seen, and done, and thought, Not You but I, have seen and been and wrought: I was the Sin that from Myself rebell'd: I the Remorse that tow'rd Myself compell'd..."

"Sin and Contrition — Retribution owed, And cancell'd — Pilgrim, Pilgrimage, and Road, Was but Myself toward Myself: and Your Arrival but Myself at my own Door..."

"Come you lost Atoms to your Centre draw, And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide Return and back into your Sun subside."

"My friends, a shower of roses from that garden As my memoir upon your heads I've rained down. Since everyone has made some kind of contribution, Set forth another revelation and passed on, So I as well like all the rest have shown The sleepers how the bird of the soul has flown."

"Attar has roamed through the seven cities of love while we have barely turned down the first street."

"God is Eternal … Here in this garden of a lower Eden, Attar perfumed the soul of the humblest of men. This is the tomb of a man so eminent that the dust stirred by his feet would have served as collyrium to the eye of the firmament … and of whom the saints were disciples … In the year of the Hijra 586 he was pursued by the sword of the army which devoured everything, being martyred in the massacre which then took place … Increase, O Lord, his merit … May the glory be with Him who dies not and holds in his hands the keys to unlimited forgiveness and infinite punishment."

"If you follow a religion but are devoid of the Love of God, then those that do not follow a religion but have the love of God are better."

"Love is connected to the heart. When the Name of God Allah is synchronized with the heartbeat, it then travels through the blood to all the veins, reaches the spirits and awakens them. Then the spirits are rejuvenated and go into the Love of God."

"Any Name of God in any language is worthy of respect but the original Name of God in the Semitic language is Allah. This (Semitic) is the language of the celestial entities. It is by this Name that the angels call upon God and it is attached to the Title of every Prophet."

"Any individual who is sincerely searching for God, on land or in the sea is also worthy of respect."

"Many Adams came into this world, at the same time and in different places. All the Adams were made in the world with clay from this world except the last Adam who is buried in Arabia. He was the only one made in paradise with clay which was also from paradise. With the exception of this Adam the angels did not bow down before any other Adam. Satan became the enemy of the descendants of this Adam."

"There are seven types of entities in the human body. These are connected to different celestial spheres. They are connected to different heavens and are further connected with different functions within the human body. If these entities are strengthened with light they then resemble the person they are in and travel to many places at the same time. They can travel to the gatherings of Saints and Prophets and even talk to God and see God."

"Every human being has two religions. The first is the religion of the body which ceases to exist after death. The second is the religion of the soul, which has existed since the beginning of time, the Love of God. It is by this religion that a human being is exalted."

"Superior to all the religions is the Love of God and superior to all types of worship is seeing God."

"God bestows His Compassion upon all beings, always, and His Love and His Way is to bring lives together by pressing them together. God possesses a Love which spreads and intermingles with all lives. In the same way, among human beings there is also such a true Love, such a true, real feeling. When that Love is operating, when it is working, then it is God's work to take it and put it in its appropriate place. That is the Form of Love. That Love, that Divine Love, has brought us together as one."

"My beloved children, who are the pupils of my eye—Truth is silent. If Truth has dawned within you, then there will be no further speech. It is silence, and silence is the greatest Truth, the best question. If there is no Truth, then there will be a lot of talk and questions. One is good and the other is bad. If there is good within you, there will be no further noise within. But if you are full of bad, there will be so much of talk, speeches and questions. Therefore, seek the good. God does not make a noise. If you need anything, then you will have only to knock, and if you are tuned to that point, with the sound of that knock you will get an answer immediately. No noise, you don't have to make a sound. This is the Truth."

"To all those who say they believe in God, please realize with faith that God hears every word you say. God hears your every thought. Realizing this, speak only what is truth and act only with God's qualities of love, compassion, justice, patience, and the realization that each life is as important as your own."

"Each of us who came here with wisdom must learn from this school. Heaven does not come from building beautiful churches, mosques, and temples. Man must build his church, mosque, and temple within himself. The house of God must be built within. The place of worship must be seen within. The completeness of God must be built within the self. If man can understand his story and the story of God and then build a church within himself, that is victory."

"Live with that faith that your body and your soul do not belong to you. Then God will share the suffering that comes to you. Place your trust in God all the time; in every moment say, “O God, this is Your property, Your duty.” One who was born as a man and has lived as a man will exist in this state. For whatever happens he will say with contentment and gratitude, “All praise belongs to God, al-hamdu lillah.” For what might come in the next moment, he will say, “It is Your responsibility, O Allah, tawakkul-‘alallah,” and praise Him."

"O man, no matter what you have studied or how much you have studied, do not follow the ways of your mind with conceit in your learning. Ask a man of wisdom who is on the path and follow his directions. If you do not meet a man of wisdom, lay your heart open and ask even a tree or a wall. The power of God within your heart called conscience will caution you and guide you. It will say, "Go," or "Don't go," "Right," or "Wrong." If your heart is open, your conscience will provide useful fruit which will benefit your journey through life."

"Son, you must not find fault with any of God's creations. You must realize that the center is within you. If you open your wisdom, stand in the center, and look intently at yourself, you will understand the point. Do not waste your time trying to analyze other people: if you look at others and try to figure out what they are like, everything will go wrong, because each person sees his own faults in others."

"Within your heart in a space no bigger than an atom, God has placed the 18,000 universes, good and evil, and the wisdom to differentiate between them. That is your farmland. If you plow that land deep with your wisdom and sow God's qualities and actions with the knowledge of the difference between good and evil, you will receive the wealth of your soul, the bountiful harvest of undiminishing grace."

"You must place your faith in the one indestructible, imperishable God. To do this, you must stop depending on the kings, forces, and armies within you. When you give up all this and stand defenseless and alone, saying, O God, it is all Your will! The sheikh will stand by your side. It is only when you surrender to Allah that the sheikh, who is the explaining wisdom of the Qutbiyyat which guides you on the path of God, will come to stand by your side. 'Son' he will say, 'Now you are ready. Come, let us go'."

"If you try, everything you strive for will come close to you, and you will reap the benefit. May God give you that help, that grace, that wisdom, and His qualities. May He do what is good. If you believe in Him, He will never let go of you. If you intend Him, He will come looking for you. If you call Him, He will call you. If you love Him, He will love you. If you search for Him, He will search for you. Know this. Amin. Amin."

"If you have faith in that one treasure which is God, His truth, and the wealth of His grace, if you assume His good qualities and His actions, God will always be with you. Whether you feel happy or sad, in sickness or in health, in sunshine or in rain, His wealth will always be yours and will always give you peace, happiness, and comfort any time you need it. This is the only thing which can protect you and take care of you. Nothing else is of any use. You must, therefore, have faith in God, the One Treasure, who is always with you, who always takes care of you. He is your shade in the heat of the sun. He is an umbrella in the rain and the happiness in your sorrow. He is always there to help you in any situation."

"Have good thoughts in your lives. Have good manners, be polite, and have good actions. Be good, have love, and be patient. Never think of harming others. Only think of helping people. Think that others should be made better and that you should be made better. That is how your heart should be. Always wish for good things for other people. If you do, then your life will never be ruined, and you will progress higher and higher, and your brothers and sisters will also become exalted. Please think about this. Amin. May God give you His grace."

"Whenever you look, God is there. But is He a rock or a stone or a sun or a moon or a bone? No. His sound is there and His warnings are there. You can see Him. You can see His sound, His words, His speech. You can listen to the commandments given to the prophets, because they have not gone away. They are within us."

"We have come here to learn about the creations, about God's secret, and about God's grace. We are the form of light. There are six kinds of lives and we are the form of light. We have come here to learn the sirr, the secret connection between ourselves and His power, to study our Father and the story of where we were before. Within this body, within this show, there is much we must learn. We have come here to learn, not to dance on this dramatic stage or to watch show after show. We have come here to open and look within everything and see our Father. Each thing that we enjoy or feel sorrow about must be opened, and we must see God within. That is the lesson we have come to learn."

"Know the qualities in each one's heart and then serve him. But first, try to know your own heart. Only then can you understand the hearts of others. If you have that understanding, then whatever words you speak and whatever duty you perform will be true duty, God's everlasting duty. If you are in that state, the love you give to each one will be God's complete love. In every situation, perform your duty with this understanding."

"The prayers you perform, the duties you do, the charity and love you give is equal to just one drop. But if you use that one drop, continue to do your duty, and keep digging within, then the spring of Allah's grace and His qualities will flow in abundance."

"Our house is God's house. If our state is correct, our heart (qalb) is God's house, God's kingdom, God's justice, love, compassion, and unity. Before this state of beautiful peace and unity comes, we need a place in which to meet, unite, understand, think, and reflect every minute and second, establishing relationships of unity and peace. Instead of wasting time in the world, we can go to this place five or six times a day to do prayers and worship. We can gather at God's house, focus on God, think about God, pray to God, and remember God. It is for this purpose that we are building this place."

"My children, Allah's greetings of peace and supplications, His salams and salawats, resonate there in that water of divine knowledge. There you will find His representatives, His prophets, His olis, qutbs, auliya' and all those who know Him. Every second, every minute, they are praying and resonating with that beauty of Allah. Whoever falls into this water of divine knowledge will keep changing, until the taste of Allah is within him and he becomes the beauty of Allah."

"Look at yourself. You came into this world, but what you have to realize is that you came from Him and you must return to Him. The light within you has to merge with that One Light. Then the dark show of life will disappear. My love you, my children. This is the most important thing to understand in life."

"The more you make yourselves humble and ask for forgiveness, the more your true exaltedness is seen. Humility is a sign of exaltedness. The preface of a spotlessly pure heart (Iman-Islam) is patience (sabur), contentment and gratitude (shakur), having trust in God (tawakkal), and praising Him for everything that happens to us, saying, “Al-hamdu lillah!” Therefore, without feeling shame, ask forgiveness whenever necessary. This will be good. Allah, the Lone One who rules and sustains (Allahu ta’ala Nayan), will protect you and me."

"This is the only path on which we can proceed with ease. It is the path to the freedom of our soul. Therefore, may we protect ourselves and give love to others. May we protect others as we would protect ourselves, love our neighbors as ourselves, and make all mankind our relatives, our brothers and sisters. May we make everyone our loved ones and help them become those who trust in God. May we all go together on this path as the followers of God, as the representatives of God, as the children of the one Father."

"What has to die will die, and what has to remain will remain. Supposing you dig a well and the water dries up. Just because the well went dry, you cannot say that there is no water there. You cannot say that the spring is dead, for if you dig down one more foot, water will again spring up. If people will only dig a little deeper, they will find the water there. Of course, they can say, “There is no water in the well any more,” and go away. But those who have real thirst will dig a little deeper, and they will find water there. What is will always be. That which dies is dead and gone, but that which is will always be."

"What we are slaves to will prevent us from praying to God. If we are slaves to all the thoughts we think, if we are slaves to everything our eyes see, if we are slaves to all the music our ears hear, if we are slaves to everything the nose smells and the tongue tastes, if we are slaves to everything the body wants, then how can we ever reach a state of peace? We can never know peace or tranquility this way. We have to escape from this slavery and become a slave only to God."

"In God's kingdom there is no fighting. He rules over both kingdom of hell and the kingdom of heaven, giving each of His creations what is due to them, but taking no share for Himself. God is One. He proclaims, My religion is to recognize all lives as one’s own life, all religions as one’s own religion, all languages as one’s own language, all vision as one’s own vision. It is in this state that God conducts His kingdom. He has no partialities, no religious differences, and prejudices based on skin color, whether it be black, red, white, or yellow. In His kingdom, there is no fighting."

""The things that change are not our real life. Within us there is another body, another beauty. It belongs to that ray of light which never changes. We must discover how to mingle with it and become one with that unchanging thing. We must realize and understand this treasure of truth. That is why we have come to the world."

"We should not hold on so strongly to those who are going to leave us some day anyway. We should not feel excessive attachment for them. We have to keep it in moderation. But there is One who will never leave us, One who will never perish. God will never leave us, not in the kingdom of heaven, nor in the kingdom of hell, nor in this world. And since judgment is in His hands, He is the only attachment we must have. If we hold on to only that one attachment, then we will have joy throughout our lives and even at the time of death. On Judgment Day we will know that joy, because we will be with Him."

"My loving children, my children who were created with God's beauty, my wise children, whatever difficulty you may have, do not ever leave His charge. Just as the prophets of God kept their faith firm and were tolerant in spite of the problems they had, no matter what difficulties you may experience, be tolerant, be forbearant and embrace all living things as your own life."

"Here and in the hereafter, we must embrace all those who with absolute faith accept Allah in their hearts. We must pray to Allah in a state of unity, peacefulness, and truth, and then give greetings of peace to each brother. Standing face to face, our eyes looking directly into our brother's eyes, our hands clasping his hands, and our hearts embracing his heart with love, we must say, "May the peace of God be upon you." This is the unity and beauty of Islam, the beauty that Muhammad (Sal.) brought to the people. Wherever we go, our hearts must be in that state. Our prayers must be one-pointed, directed toward the same place, toward Allah, the One who is truth. If we can recite the praises of Allah and the Prophet, then look each other in the eye, give peaceful greetings, and embrace each other — if we can achieve that oneness of the heart with all lives, then we will be true believers."

"To wage war within oneself is Islam; the real fight is an inner one. To dispel evil qualities, evil thoughts, and the differences that lead to separations is Islam. To wage war upon jealousy, envy, and vengeance is Islam. To cut out and discard the qualities of Satan and to fill ourselves with the qualities of Allah is Islam. To show a heart full of love to our brothers and sisters is the wealth of Islam."

"Everything in this world changes; only God remains the same forever. If mankind will realize this truth, then we can avert disaster by coming together with faith in God and living in unity and compassion. Do not live divided. With compassion for each other, live in unity and truth, in the presence of God. Live according to justice and conscience, respecting the lives and bodies of all others as your own, and knowing the hunger and the suffering of others as your own. Have patience, contentment, trust in God, and live praising God at all times, and peace will be easy."

"One who has not found peace within himself will forever be giving speeches about peace. This world is a pulpit upon which man preaches, and there is no end to this talk! For millions of years man has been speaking this way, but he has not come forward to first find peace within himself. There is no use in making speeches. Man must acquire the qualities of God and live in that state. Only then can he speak of peace, only then can he speak the speech of God and dispense the justice of God's kingdom."

"People with wisdom know that it is important to correct their own mistakes, while people without wisdom find it necessary to point out the mistakes of others. People with strong faith know that it is important to clear their own hearts, while those with unsteady faith seek to find fault in the hearts and prayers of others. This becomes a habit in their lives. But those who pray to Allah with faith, determination, and certitude know that the most important thing in life is to surrender their hearts to Allah."

"The real fast is the blossoming of the inner heart. Fragrance must emanate. The qualities, conduct, behavior, and disposition that accompany this blossoming make no sound. Light and fragrance must dawn in the inner heart. The one point which is God must resplend. Do fast, but make sure the heart blossoms; make it fragrant. The flowering scent must emanate, and when that space is perceived, the One who inhales that perfume will come. The One who perceives that fragrance will come. He is the Lord."

"There is a Power, a Power that controls the moon, the stars and the sun. It is a Power that can burn all other powers. It is the Power that pervades each atom, all that is finite, all that is infinite, a Power that no one can see...It has no assistance. It is completely alone. Original."

"Always use positive words, and never use negative or evil words. Cultivate good thoughts, not bad thoughts. Make sure your intentions are constructive intentions. Never be jealous; be grateful. Be tolerant, peaceful, and honest instead of vengeful. Always be compassionate, never proud and arrogant. Praise God, because God is the Deserving One. You need these in your life. If you can teach yourself to follow these suggestions, you will have a very good life."

"Before we try to destroy someone else, we should first pass judgment on ourselves. Before finding fault with others, we must first pass judgment upon ourselves. Before we backbite others, we must first pass judgment upon our­ selves. Before we lie about others, we must first judge ourselves. Before we hurt the heart of another, we must first pass judgment on ourselves. Like that, we have to pass judgment on our thoughts and on all actions done by our eyes, ears, nose, hands, and mouth. The guilty ones are within our own body and mind. These are our qualities which exist in our actions. All these qualities exist within us, do they not? So we have to pass judgment on them. That is the state of Iman-Islam. That is what is called Islam. To first see the fault in yourself and then to pass judgment and correct yourself is true justice. Those who perform that justice are in the religion of truth. They are the leaders of the religion of truth. They are in the state of Iman-Islam. They are the true believers."

"Children of any religion who have true faith must realize that God is the only One who knows all of everything. Therefore, only God can judge whether a person has faith, certitude, and determination or not and whether a person lives with that purity that can be called Islam or not. No one else can give that judgment. Do not wave your religion like a banner and go out to capture others. Only one kind of war is permissible in the eyes of God: the war you wage within yourself to defeat the demonic forces of lust, anger, jealousy, desire for revenge, and other evil feelings and attributes that may exist within your heart. God has sent each of the prophets as witnesses to the grace of God and as supports to help us in this inner war. This is the reason for the Qur'an. It is to help the true Muslim fight this inner battle and win victory over his own base desires that God sent the Messenger with the Qur'an."

"There is One God. He created all beings, and He exists beyond the beyond of religions, beyond the separations of race, religion, and philosophies. He is beyond mind, desire, and physical vision. He is beyond the world, lust, torpor, and illusion. God resides in that spotlessly pure place known as the heart and sees and knows everything. He sees each and every heart and mind and understands all things."

"We read his words and our heart opens. Suddenly we realize our home is with God."

"What is a Sufi? Strictly speaking, every seeker after the ultimate truth is really a Sufi, whether he calls himself that or not. But as he seeks truth according to his own particular point of view, he often finds it difficult to believe that others, from their different points of view, are yet seeking the same truth, and always with success, though to a varying degree. That is in fact the point of view of the Sufi and it differs from others only in its constant endeavor to comprehend all others as within itself. It seeks to realize that every person, following his own particular line in life, nevertheless fits into the scheme of the whole and finally attains not only his own goal, but the one final goal of all. Hence every person can be called a Sufi either as long as he is seeking to understand life, or as soon as he is willing to believe that every other human being will also find and touch the same ideal. When a person opposes or hinders the expression of a great ideal, and is unwilling to believe that he will meet his fellow men as soon as he has penetrated deeply enough into every soul, he is preventing himself from realizing the unlimited. All beliefs are simply degrees of clearness of vision. All are part of one ocean of truth. The more this is realized the easier is it to see the true relationship between all beliefs, and the wider does the vision of the one great ocean become."

"What is the Sufi's belief regarding the coming of a World Teacher, or, as some speak if it, the "Second Coming of Christ?" The Sufi is free from beliefs and disbeliefs, and yet gives every liberty to people to have their own opinion. There is no doubt that if an individual or a multitude believe that a teacher or a reformer will come, he will surely come to them. Similarly, in the case of those who do not believe that any teacher or reformer will come, to them he will not come. To those who expect the Teacher to be a man, a man will bring the message; to those who expect the Teacher to be a woman, a woman must deliver it. To those who call on God, God comes. To those who knock at the door of Satan, Satan answers. There is an answer to every call. To a Sufi the Teacher is never absent, whether he comes in one form or in a thousand forms he is always one to him, and the same One he recognizes to be in all, and all Teachers he sees in his one Teacher alone. For a Sufi, the self within, the self without, the kingdom of the earth, the kingdom of heaven, the whole being is his teacher, and his every moment is engaged in acquiring knowledge. For some, the Teacher has already come and gone, for others the Teacher may still come, but for a Sufi the Teacher has always been and will remain with him forever."

"Many people of various beliefs and faiths have written about the practice of the presence of God, and all speak of the happiness they receive from being in His presence. So it is no wonder that the Sufi also, should he wish to speak of it, should testify to similar happiness. He does not claim to a greater happiness than his fellow men because he is a human being and subject to all the shortcomings of mankind. But at the same time others can decide about his happiness better even than his words can tell it. The happiness which is experienced in God has no equal in anything in the world, however precious it may be, and everyone who experiences it will realize the same."

"The religion of the Sufi is not separate from the religions of the world. People have fought in vain about the names and lives of their saviors, and have named their religions after the name of their savior, instead of uniting with each other in the truth that is taught. This truth can be traced in all religions, whether one community calls another pagan or infidel or heathen. Such persons claim that theirs is the only scripture, and their place of worship the only abode of God. Sufism is a name applied to a certain philosophy by those who do not accept the philosophy; hence it cannot really be described as a religion; it contains a religion but is not itself a religion. Sufism is a religion if one wishes to learn religion from it. But it is beyond religion, for it is the light, the sustenance of every soul, raising the mortal being to immortality."

"Is a Sufi a follower of Islam? The word Islam means 'peace'; this is the Arabic word. The Hebrew word is Salem (Jeru-salem). Peace and its attainment in all directions is the goal of the world. But if the following of Islam is understood to mean the obligatory adherence to a certain rite; if being a Muslim means conforming to certain restrictions, how can the Sufi be placed in that category, seeing that the Sufi is beyond all limitations of this kind? So, far from not accepting the Quran, the Sufi recognizes scriptures which others disregard. But the Sufi does not follow any special book. The shining ones, such as 'Attar, Shams-i Tabriz, Rumi, Sadi, and Hafiz, have expressed their free thought with a complete liberty of language. To a Sufi, revelation is the inherent property of every soul. There is an unceasing flow of the divine stream, which has neither beginning nor end."

"Religion is a need of the human soul. In all periods and at every stage of the evolution of humanity there has been a religion which people followed, for at every period the need for religion has been felt. The reason is that the soul of man has several deep desires, and these desires are answered by religion. The first desire is the search for the ideal. There comes a time when man seeks for a more complete justice than he finds among men, and when he seeks for someone on whom he can rely more surely than he can on his friends in the world. There comes a time when man feels a desire to open his heart to a Being who is above human beings and who can understand his heart."

"Every living being on earth loves life above all else. The smallest insect, whose life lasts only an instant, tries to escape from any danger in order to live a moment longer. And the desire to live is most developed in man."

"With the maturity of his soul, a man desires to probe the depths of life, he desires to discover the power latent within him, he longs to know the sources and goal of his life, he yearns to understand the aim and meaning of his life, he wishes to understand the inner significance of things, and he wants to uncover all that is covered by name and form. He seeks insight into cause and effect, he wants to touch the mystery of time and space, and he wishes to find the missing link between God and man — where man ends, where God begins."

"In the world today many people think that one can do without religion, and that they themselves have outgrown religion by reason of their evolution. Many have no religious belief, and therefore the world has never been in a more chaotic condition. No doubt one finds in tradition and in history that in the name of religion the selfishness and ignorance of mankind have been given free reign. This is the reason why man, revolting against this state of things, has forsaken religion and forgotten that spirit which, in the name of religion, has also played its part in the world."

"I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds."

"The dunyâ distracts and preoccupies the heart and body, but al-zuhd (asceticism, not giving importance to worldly things) gives rest to the heart and body. Verily, Allâh will ask us about the halâl things we enjoyed, so what about the harâm!"

"The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today."

"When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains – if he owned it he would give it in exchange for the hereafter."

"The masses had already confused the meanings of Tasawwuf and it was believed that Sufis are those miserable failures in the world, who escape reality and pass their time as recluses in dark corners of oratories or mosques and that, they are incapable of self-sustenance and cannot courageously face the rigors of practical life. But this concept is not correct. The real Tasawwuf was taught by the Holy Prophet-SAW himself to his students, the Companions."

"According to the Quran, Companions were the exemplary Muslims."

"The news about Ghazwah-tal Hind taking place in the sub-continent has been given by the Holy Prophet‑saws and has reached his Ummah through his blessed statements. I had starting speaking, during the decade of the 90’s, about its taking place in the sub-continent. At that time people were sceptical about it happening and felt strange even talking about it. However, now the situation is becoming clearer by the day and even the common man has started to understand that this conflict is bound to take place. Its time is known only to Allah‑swt, but its occurrence is most certain, because it is a Divine Decision, about which we have been informed by the Holy Prophet‑saws. He is the most Truthful of the truthful, and it is our trust in him that is known as Iman (Faith)."

"There are two very attractive facts about Ghazwah-tal Hind. The first is that, a Muslim, who participates in it with Iman and sincerity, to support the Truth and to subdue falsehood, will be declared as free from Jahannam by Allah‑swt. If he is killed in it, he will be included in the most chosen of the Shuhada and if he lives, he will receive the certificate of freedom from Jahannam. Secondly; Although it will be a very intense and protracted war, it will end in victory for Islam and the Muslims. Pakistan will no longer remain a small Muslim country but the entire al-Hind will turn into an Islamic state. The Renaissance of Islam will commence here and Truth will prevail over the entire world."

"We wish that Allah‑swt accepts us for Ghazwah-tal Hind, but it is only in Allah’s Knowledge how we will participate in it. We should be sure that our intention is so pure that even if we pass away from this world before the Ghazwah, still Allah‑swt will, Insha Allah, include us in the ranks of its Mujahideen on the Day of Judgement in the Field of Resurrection! So, examine your beliefs, your deeds, and your conduct, and prove yourself to be a full time servant of the Holy Prophet‑saws. All blessings, all goodness awaits the person who fulfils his covenant of loyalty to the Holy Prophet‑saws."

"You feel afraid of small, insignificant rulers and obey them; shouldn’t you fear and obey the Sole, Absolute Ruler? He has taken no son for Himself. The Jews say, ‘Uzair-as is the son of Allah’; the Christians claim, ‘Jesus is the son of Allah.’ But He says: ‘I have no son.’ He is the Absolute, the Single; there can be none like Him. A son necessarily belongs to the genre and species of his father. The son of a human being would be a human, the young of an elephant would be an elephant and that of a bird would essentially be a bird, inheriting the attributes of its father. If God had a son, he would have been another god. But, He neither has any son, nor any partner in His sovereignty; He is the Absolute Ruler, no one can interfere with His rule. It is He Who has created everything."

"We wrongly consider the Shaikh as someone who can remove our distress, take our worries away and fulfil our needs. We forget that those personalities who are granted such offices have to undergo more worldly trials than us commoners; they face more diseases and encounter greater difficulties than others. This is the Sunnah of the holy Prophet-saws who said, “I had to face more troubles than any other Prophet.”"

"Metaphysics, because it opens out a limitless vista of possibilities, must take care never to lose sight of the inexpressible, which indeed constitutes its very essence."

"Europeans, since the days when they began to believe in "progress" and in "evolution," that is to say since a little more than a century ago, profess to see a sign of inferiority in this absence of change, whereas for our part, we look upon it as a balanced condition which Western civilization has failed to achieve."

"It seems scarcely possible to account for this attitude except by means of the following explanation: because their own civilization hardly goes any further back than the Graeco-Roman period and derives for the most part from it, Westerners are led to believe that it must have been the same in every other case, and they have difficulty in conceiving of the existence of entirely different and far more ancient civilizations. It might be said that they are mentally incapable of crossing the Mediterranean."

"We are now in the fourth age, the Kali Yuga or 'dark age', and have been so already, it is said, for more than six thousand years, that is to say since a time far earlier than any known to 'classical' history. Since that time, the truths which were formerly within reach of all have become more and more hidden and inaccessible; those who possess them grow fewer and fewer, and although the treasure of 'nonhuman (that is, supra-human) wisdom that was prior to all the ages can never be lost, it nevertheless becomes enveloped in more and more impenetrable veils, which hide it from men's sight and make it extremely difficult to discover. This is why we find everywhere, under various symbols, the same theme of something that has been lost-at least to all appearances and as far as the outer world is concerned-and that those who aspire to true knowledge must rediscover; but it is also said that what is thus hidden will become visible again at the end of the cycle, which, because of the continuity binding all things together, will coincide with the beginning of a new cycle."

"We have in fact entered upon the last phase of the Kali Yuga, the darkest period of this 'dark age', the state of dissolution from which it is impossible to emerge otherwise than by a cataclysm, since it is not a mere readjustment that is necessary at such a stage, but a complete renovation. Disorder and confusion prevail in every domain and have been carried to a point far surpassing all that has been known previously, so that, issuing from the West, they now threaten to invade the whole world; we know full well that their triumph can never be other than apparent and transitory, but such are the proportions which it has reached, that it would appear to be the sign of the gravest of all the crises through which mankind has passed in the course of its present cycle. Have we not arrived at that terrible age, announced in the Sacred Books of India, 'when the castes shall be mingled, when even the family shall no longer exist'?"

"Is it because Westerners have come to lose their intellectuality by over-developing their capacity for action that they console themselves by inventing theories that set action above everything else, and even, as in the case of pragmatism, go so far as to deny that there exists anything of value beyond action; or is the contrary true, namely, that it is the acceptance of this point of view that has led to the intellectual atrophy we see today?"

"Matter is essentially multiplicity and division, and this-be it said in passing-is why all that proceeds from matter can beget only strife and all manner of conflicts between peoples as between individuals. The deeper one sinks into matter, the more the elements of division and opposition gain force and scope; and, contrariwise, the more one rises toward pure spirituality, the nearer one approaches that unity which can only be fully realized by consciousness of universal principles."

"There is an exact correspondence between a world where everything seems to be in a state of mere 'becoming', leaving no place for the changeless and the permanent, and the state of mind of men who find all reality in this 'becoming', thus implicitly denying true knowledge as well as the object of that knowledge, namely transcendent and universal principles."

"It was however only in the nineteenth century that men began to glory in their ignorance–for to proclaim oneself an agnostic means nothing else–and claimed to deny to others any knowledge to which they had no access themselves; and this marked yet one more stage in the intellectual decline of the West."

"In civilizations of a traditional nature, intellectual intuition lies at the root of everything; in other words, it is the pure metaphysical doctrine that constitutes the essential, everything else being linked to it, either in the form of consequences or applications to the various orders of contingent reality. Not only is this true of social institutions, but also of the sciences, that is, branches of knowledge bearing on the domain of the relative, which in such civilizations are only regarded as dependencies, prolongations, or reflections of absolute or principial knowledge. Thus a true hierarchy is always and everywhere preserved: the relative is not treated as non-existent, which would be absurd; it is duly taken into consideration, but is put in its rightful place, which cannot but be a secondary and subordinate one; and even within this relative domain there are different degrees of reality, according to whether the subject lies nearer to or further from the sphere of principles."

"If an idea is true, it belongs equally to all who are capable of understanding it."

"Philosophy […] is interesting mainly because it expresses, in as clear a form as possible, the tendencies of this or that period, much more than it actually creates them; and even if it can be said to direct them to a certain extent, it does so only secondarily and when they are already formed."

"A philosopher's renown is increased more by inventing a new error than by repeating a truth that has already been expressed by others."

"Protestantism denied the authority of the organization qualified to interpret legitimately the religious tradition of the West and in its place claimed to set up "free criticism," that is to say interpretations resulting from private judgement, even of the ignorant and the incompetent, and based exclusively on the exercise of human reason. What happened in the realm of religion was therefore analogous to the part to be played by rationalism in philosophy: the door was left open to all manner of discussions, divergencies and deviations, and the result was what it was bound to be: dispersion in an ever growing multitude of sects, each of which represents no more than the private opinion of certain individuals. As it was impossible under such conditions to come to an agreement on doctrine, this was soon thrust into the background, and the secondary aspect of religion, namely morality came to the fore: hence the degeneration into moralism which is so patent in present-day Protestantism."

"Where is the notion of a real hierarchy still to be found in the modern world? Nothing and nobody is any longer in the right place; men no longer recognize any effective authority in the spiritual order or any legitimate power in the temporal; the 'profane' presume to discuss what is sacred, and to contest its character and even its existence; the inferior judges the superior, ignorance sets bounds to wisdom, error prevails over truth, the human is substituted for the Divine, earth has priority over Heaven, the individual sets the measure for all things and claims to dictate to the universe laws drawn entirely from his own relative and fallible reason. 'Woe unto you, ye blind guides,' the Gospel says; and indeed everywhere today one sees nothing but blind leaders of the blind, who, unless restrained by some timely check, will inevitably lead them into the abyss, there to perish with them."

"It is contradictory to say that the same persons can be at the same time rulers and ruled […] The great ability of those who are in control in the modern world lies in making the people believe that they are governing themselves; and the people are the more inclined to believe this as they are flattered by it, and as, in any case, they are incapable of sufficient reflection to see its impossibility. It was to create this illusion that 'universal suffrage' was invented: the law is supposed to be made by the opinion of the majority, but what is overlooked is that this opinion is something that can very easily be guided and modified; it is always possible, by means of suitable suggestions, to arouse, as may be desired, currents moving in this or that direction. We cannot recall who it was who first spoke of 'manufacturing opinion', but this expression is very apt."

"Let us probe still more deeply into the question: what is this law of the greatest number which modern governments invoke and in which they claim to find their sole justification? It is simply the law of matter and brute force, the same law by which a mass, carried down by its weight, crushes everything that lies in its track. It is precisely here that we find the point of junction of the democratic conception and materialism, and here also is to be found the reason why this conception is so firmly rooted in the present-day mentality."

"Multiplicity, considered apart from its principle, and therefore as no longer capable of being reduced to unity, takes the form in the social realm of a community conceived only as the arithmetical sum of its component individuals; in fact, a community is no more than this, once it has ceased to be attached to any principle superior to these individuals."

"'Aristocracy', […] taken in its etymological sense, means precisely the power of the elite. The elite can by definition only be the few, and their power, or rather their authority, deriving as it does from their intellectual superiority, has nothing in common with the numerical strength on which democracy is based, a strength whose inherent tendency is to sacrifice the minority to the majority, and therefore quality to quantity, and the elite to the masses."

"The guiding function exercised by a true elite, and its very existence–since of necessity it plays this role if it exists at all–is utterly incompatible with democracy, which is closely bound up with the egalitarian conception, and therefore with the negation of all hierarchy; the very foundation of the democratic idea is the supposition that one individual is as good as another, simply because they are equal numerically and in spite of the fact that they can never be equal in any other way. A true elite, as we have already said, can only be an intellectual one; and that is why democracy can arise only where pure intellectuality no longer exists, as is the case in the modern world."

"Since equality is in fact impossible, and since, despite all efforts toward leveling, the differences between one man and another cannot in practice be entirely suppressed, men have been brought, by a curious illogic, to invent false elites–of several kinds moreover–that claim to take the place of the one true elite; and these false elites are based on a variety of totally relative and contingent points of superiority, always of a purely material order. This is obvious from the fact that the social distinction that counts most in the present state of things is that based on wealth, that is to say on a purely outward superiority of an exclusively quantitative order, the only superiority in fact that is consistent with democracy, based as it is on the same point of view."

"There can be only one way out of the chaos, in the social domain as in all others: the restoration of intellectuality, which would result in the formation once more of an elite."

"There are people whose mind would recoil from actual negation, but who have no objection to complete indifference; this is what is most to be feared, for to deny something one must think about it to some extent, however little that may be, whereas an attitude of indifference makes it possible not to think about it at all."

"It is true that the masses have always been led in one manner or another, and it could be said that their part in history consists primarily in allowing themselves to be led, since they represent a merely passive element, a 'matter' in the Aristotelian sense of the word. But, in order to lead them today, it is sufficient to dispose of purely material means, this time in the ordinary sense of the word, and this shows clearly to what depths our age has sunk. At the same time, the masses are made to believe that they are not being led, but that they are acting spontaneously and governing themselves, and the fact that they believe this is a sign from which the extent of their stupidity may be inferred."

"It is strange that people should talk so much about ending all war at a time when the ravages it causes are greater than they have ever been, not only because the means of destruction have been multiplied, but also because, as wars are no longer fought between comparatively small armies composed solely of professional soldiers, all the individuals on both sides are flung against each other indiscriminately, including those who are the least qualified for this kind of function. Here again is a striking example of modern confusion, and it is truly portentous, for those who care to reflect upon it, that a 'mass uprising' or a 'general mobilization' should have come to be considered quite natural, and that with very few exceptions the minds of all should have accepted the idea of an 'armed nation'. In this also can be seen an outcome of the belief in the power of numbers alone: it is in keeping with the quantitative character of modern civilization to set in motion enormous masses of combatants; and at the same time, egalitarianism also finds its expression here, as well as in systems such as 'compulsory education' and 'universal suffrage'."

"The traditional spirit cannot die, being in its essence above death and change; but it can withdraw completely from the outward world […] We may see the 'beginning of the end', the preliminary sign of the moment when, according to the Hindu tradition, the whole of the sacred doctrine is to be shut in a conch-shell, from which it will once more come forth intact at the dawn of the new world."

"First of all, if we speak of two powers, and if we do so in cases where it becomes necessary for various reasons to maintain a certain external symmetry between them, we prefer to use the word 'authority' rather than the word 'power' for the spiritual order. The word 'power' can then be reserved for the temporal order, to which it is better suited when taken in its strictest sense. In fact, the word 'power' almost inevitably evokes the idea of strength or force, and above all the idea of a material force, a force which manifests itself visibly and outwardly and affirms itself by the use of external means, for such means indeed characterize the temporal power by very definition. On the contrary, spiritual authority, interior in essence, is affirmed only by itself, independently of any sensible support, and operates as it were invisibly. If we can speak in this context of strength or force, it is only by analogical transposition, and, at least in the case of a spiritual authority—in its purest state so to speak—it must be understood that it is an entirely intellectual strength whose name is 'wisdom' and whose only force is that of truth."

"The true function of the priesthood, then, is above all one of knowledge and teaching, and this is why, as we said above, its proper attribute is wisdom."

"If the 'priesthood' is in essence the depository of traditional knowledge, this is not to say that it has a monopoly on it, since its mission is not only to conserve it integrally but also to communicate it to all who are fit to receive it, to distribute it hierarchically, so to speak, according to the intellectual capacity of each."

"In order to subsist, then, temporal power needs a consecration that comes from spiritual authority; it is this consecration that confers upon it legitimacy, that is to say conformity with the very order of things. Such was the raison d'être of the 'royal initiation' […] and it is in this that the 'divine right' of kings properly consists, what the Far-Eastern tradition calls the 'mandate of Heaven' […] All action that does not proceed from knowledge is lacking in principle and thus is nothing but a vain agitation; likewise, all temporal power that fails to recognize its subordination vis-à-vis spiritual authority is vain and illusory: separated from its principle, it can only exert itself in a disorderly way and move inexorably to its own ruin."

"[T]he supremacy of the Brahmins maintains doctrinal orthodoxy; the revolt of the Kshatriyas leads to heterodoxy; but with the domination of the lower castes comes intellectual night, and this is what in our day has become of a West that threatens to spread its own darkness over the entire world."

"[The priesthood] truly plays the role of 'mediator' between heaven and earth, and it is not without reason that in the Western traditions the priesthood in all its plenitude received the symbolic name of 'pontificate', for, as Saint Bernard says, 'the Pontiff, as indicated by the etymology of his name, is a kind of bridge [pont] between God and man.' If one then wished to go back to the primal origin of the priestly and royal powers, one must look to the 'celestial world'."

"In exchange for the guarantee of their power by the spiritual authority, the Kshatriyas must use this power to ensure that the Brahmins will have the means to peacefully accomplish their proper function of knowledge and teaching, sheltered from trouble and agitation. This is what is represented in Hindu symbolism by the image of Skanda, lord of war, protecting the meditation of Ganesha, lord of knowledge."

"The dependence of the temporal power on the spiritual authority has its visible sign in the anointing of kings, who are not truly 'legitimized' until they have received investiture and consecration from the hands of the priesthood, implying the transmission of a 'spiritual influence' necessary for the regular exercise of their function."

"During the Middle Ages there existed throughout the West a real unity, based on properly traditional foundations, which we call 'Christendom', but when these secondary unities of a purely political—that is to say temporal and no longer spiritual—order were formed, this great unity of the West was irremediably broken and the effective existence of Christendom came to an end. Nations, merely the dispersed fragments of what was formerly Christendom, false unities substituted for the true one by the temporal power's will to dominate can, given the very conditions of their origin, survive only by opposing each other and ceaselessly contending among themselves in all fields. Now spirit is unity, matter is multiplicity and division; and the more one removes oneself from spirituality, the more antagonisms are accentuated and amplified. No one can deny that the feudal wars, which were quite localized and subject to the moreover to restrictive regulation by the spiritual authority, were nothing compared to the national wars that have resulted, following the Revolution and the Napoleonic Empire, in 'armed nations', and we have seen in our own day new developments hardly reassuring for the future."

"This idea of a national church first appeared in Protestant countries; or, to be more exact, it was perhaps above all to realize this idea that Protestantism was instigated, for it seems clear that Luther was hardly anything more, at least politically, than an instrument of the ambitions of certain German princes."

"The Reformation is the most visible symptom of the rupture of the spiritual unity of Christendom; but it is not what actually first began 'to rend the seamless robe', as Joseph de Maistre puts it, for this rupture had long been a fait accompli, since, as we have already said, its beginnings can in fact be traced back two centuries earlier."

"It is worth noting that Protestantism suppresses the clergy, and though it claims to uphold the authority of the Bible, it in fact ruins it by 'free inquiry'."

"[A]s one sinks deeper into materiality, instability grows and changes take place more rapidly; thus the reign of the bourgeoisie will be relatively short-lived in comparison with the regime that preceded it. Furthermore, as usurpation calls forth usurpation, it is now the Shūdras who follow the Vaishyas in aspiring for domination, such being precisely the significance of bolshevism."

"The relationship between these two powers may be expressed by saying that the pope must keep for himself the golden key to the 'Celestial Paradise' and entrust to the emperor the silver key to the 'Terrestrial Paradise'."

"[T]he revolt of the Kshatriyas prepares the way for that of the Vaishyas and the Shūdras; and so, from one stage to another, we descend at last to the lowest kind of utilitarianism, the negation of all disinterested knowledge (even of the lowest rank) and of all reality beyond the perceptible domain. This is precisely what one witnesses in our own time, where the Western world has nearly arrived at the final stage of this descent which, like the fall of heavy bodies, keeps accelerating."

"Dante's corpus as a whole is in certain respects like a testament to the closing medieval age; it shows what the Western world would have been had it not broken from its tradition."

"From the social point of view as from all others, instability is as it were at its maximum, disorder and confusion are everywhere, and humanity has surely never been further from the 'Terrestrial Paradise' and from primordial spirituality."

"Among those who in spite of all have kept something of the traditional spirit (and we address them because they are the only ones whose thought could have any value in our eyes), how many envisage the truth for its own sake, in a totally disinterested way, independent of every sentimental preoccupation, of every party or ideological passion, of all concern for domination or proselytism?"

"Patiens quia æterna [patient because eternal] is sometimes said of spiritual authority, and rightly so; not of course that any of the external forms it may assume will be eternal, for every form is only contingent and transitory, but because in itself, in its true essence, it partakes of the eternity and the immutability of the principles; and this is why, in all conflicts that pit temporal power against spiritual authority, one can rest assured that, whatever the appearances may be, it is always the latter that will have the last word."

"The “end of a world” never is and never can be anything but the end of an illusion."

"Thus the sedentary peoples create the plastic arts (architecture, sculpture, painting), the arts consisting of forms developed in space; the nomads create the phonetic arts (music, poetry), the arts consisting of forms unfolded in time; for, let us say it again, all art is in its origin essentially symbolical and ritual, and only through a late degeneration, indeed a very recent degeneration, has it lost its sacred character so as to become at last the purely profane 'recreation' to which it has been reduced among our contemporaries."

"There is thus all the more reason to exercise extreme vigilance ... against anything that may lead the being to become "fused," or preferably and more accurately "confused" or even "dissolved," in a sort of "cosmic consciousness" that shuts out all "transcendence" and so also shuts out all effective spirituality. This is the ultimate consequence of all the anti-metaphysical errors known more especially in their philosophical aspect by such names as "pantheism," "immanentism," and "naturalism.""

"What is to be said of someone who flings himself into the Ocean and has no aspiration but to drown himself in it? This is precisely the significance of the so-called "fusion" with a "cosmic consciousness" which is really nothing but the confused and indistinct assemblage of all the psychic influences."

"The truth is that there is really no "profane realm" that could in any way be opposed to a "sacred realm"; there is only a "profane point of view", which is really none other than the point of view of ignorance."

"In the higher degrees of Scottish Freemasonry, there are two mottos whose meaning is related to some of the considerations we have outlined above: one is Post Tenebras Lux and the other Ordo ab Chao; and in truth their meanings are so closely connected as to be almost identical, although Ordo ab Chao is perhaps susceptible to a broader application. In fact, they both refer to initiatory "enlightenment", the first directly and the second consequentially, since it is the original vibration of Fiat Lux that determines the beginning of the cosmogonic process as a result of which "chaos" will be ordered to become the "cosmos". In traditional symbolism, darkness always represents the state of undeveloped potentialities that constitute chaos; and correlatively, light is related to the manifested world, in which these potentialities will be actualised, that is, to the “cosmos”, an actualisation that is determined or measured, at each moment of the process of manifestation, by the extension of the “sun's rays” that depart from the central point where the initial Fiat Lux was uttered. Light is therefore effectively “after darkness”, not only from a "macrocosmic" point of view, but also from a "microcosmic" point of view which is that of initiation, since, from this point of view, darkness represents the profane world from which the recipient comes, or the profane state in which he initially finds himself, until the precise moment when he becomes initiated by “receiving the light”. Through initiation, the being therefore passes “from darkness to light”, just as the world, at its origin (and the symbolism of “birth” is equally applicable in both cases), passed “from darkness to light” by virtue of the act of the creative and ordering Word; and consequently initiation is truly, according to a very general characteristic of traditional rites, an image of “what was done in the beginning”."

"No living writer in modern Europe is more significant than René Guénon, whose task it has been to expound the universal metaphysical tradition that has been the essential foundation of every past culture, and which represents the indispensable basis for any civilization deserving to be so called."

"If Guénon is correct, then all my work is for naught."

"The criticism which Guénon levels against modern scientism in all of its materialistic, pragmatist and evolutionary trajectories, is the most serious and the most radical of all the criticisms ever made. On the other hand, once it is applied to a social and practical plane, any knowledge which tradition draws from its metaphysical premises can be translated into principles which can properly situate and organize mundane activities and bestow on them a higher meaning; these principles can also create institutional forms adequate to this purpose and prolong "life" into something which is "more than life." In this context, Guénon's deductions assume a radical character: hierarchical, aristocratic, anti-individualist, anti-social and anti-collectivist … the knowledge and the study of the works of this author should be recommended to the best elements and to those who are most anxious to receive an authentic spiritual orientation in our new Italy. … These elements would find in Guenon’s works perspectives which are far removed from any particularism and personalism. … I feel this to be case, since the promise of Guenon’s “radical traditionalism” is the same as Mussolini’s idéal of the attainment of a “permanent and universal reality,” which is the necessary requirement for any person who wishes to act spiritually in the world with a “dominating human will.”"

"In any case, Guénon belongs in essence to the culture of the Right. His work is a radical negation of democracy, socialism, and individualism. He goes even further, into areas barely touched upon by current Right-wing critiques."

"Carl Schmitt believes René Guénon is the most interesting person of our time. (I don’t believe this always, but often I do. Although I consider Aurobindo Ghose more “perfected.”)"

"If during the last century or so there has been even some slight revival of awareness in the Western world of what is meant by metaphysics and metaphysical tradition, the credit for it must go above all to Guénon. At a time when the confusion into which modern Western thought had fallen was such that it threatened to obliterate the few remaining traces of genuine spiritual knowledge from the minds and hearts of his contemporaries, Guénon, virtually single-handed, took it upon himself to reaffirm the values and principles which, he recognized, constitute the only sound basis for the living of a human life with dignity and purpose or for the formation of a civilization worthy of the name."

"Most people, they have these near-death experiences. They go through a tunnel and they meet a bright light at the end of the tunnel. That bright light is actually their higher self, or the soul, which people reconnect with after they die, after you leave the physical body. In our Sufi practice we aspire to die before we die, to reconnect with that bright light, the higher self, while we’re still in a physical body."

"What is wisdom? If you are a mystic you become totally empty and you are given whatever you need. For example, there is a plane where all the knowledge is, and you can go there. You can get whatever you need."

"The king of the kingdoms of messengerdom,"

"“Happy Hindustan, the splendour of Religion. where the Law finds perfect honour and security. In learning Dehli can now compete with Bokhara, for IslAm has been made manifest by its kings. The whole country, by means of the sword of our holy warriors, has become like a forest denuded of its thorns by fire. The land has been saturated with the water of the sword, and the vapours of infidelity have been dispersed. The strong men of Hind have been trodden under foot, and all are ready to pay tribute. Islam is triumphant, idolatry is subdued. Had not the law [of Imam Hanifa] granted exemption from death by the payment of poll-tax, the very name of hind, root and branch, would have been extinguished. From Ghazni to the shore of the ocean you see all under the domination of Islam. Cawing crows see no arrows pointed at them; nor is the TarsA (Christian) there, who does not fear (taras) to render the servant equal with Allah; nor the Jew who dares to exalt the Pentateuch to a level with the Kuran; nor the Magh who is delighted with the worship of fire, but of whom the fire complains with its hundred tongues. The four sects of Musulmans are at amity and the very fish are Sunnis.”"

"My home was the Dome of Islam. It was the qibla for kings of the seven climes. Delhi is the twin of pure paradise, a prototype of the heavenly throne on an earthly scroll."

"People shed so many tears in all directions that five other rivers have appeared in Multan. I wanted to speak of the fire in my heart but a hundred fiery tongues flared up in my mouth."

"If a Khurasani, Greek or Arab comes here, he will not face any problems, for the people will treat him kindly, as their own, making him feel happy and at ease. And if they jest with him, they do so with blooming smiles."

"Hindavi was the language from old times; when the Ghurids and Turks arrived [in India], Persian began to be used and every high and low person learned it … As I belong to India, it is only fitting that I talk about it. There is a different, original language in every region of this land. Sindhi, Lahori, Kashmiri, Kibar, Dhaur Samundari, Tilangi, Gujar, Ma'bari, Gauri, the languages of Bangalah, Avadh, Delhi and its environs, all these are Hindavi, i.e., Indian languages, current since the olden days and commonly used for all kinds of speech. There is yet another language that is favoured by all the Brahmins. It is known as Sanskrit since ancient times; common people do not know it, only the Brahmins do, but one single Brahmin cannot comprehend its limits. Like Arabic, Sanskrit has a grammar, rules of syntax, and a literature … Sanskrit is a pearl; it may be inferior to Arabic but is superior to Dari … If I knew it well I would praise my sultan in it also."

"“The Sultan reached Jhain in the afternoon of the third day and stayed in the palace of the Raya… He greatly enjoyed his stay for some time. Coming out, he took a round of the gardens and temples. The idols he saw amazed him… Next day he got those idols of gold smashed with stones. The pillars of wood were burnt down by his order… A cry rose from the temples as if a second Mahmud had taken birth. Two idols were made of brass, one of which weighed nearly a thousand mans. He got both of them broken, and the pieces were distributed among his people so that they may throw them at the door of the Masjid on their return [to Delhi]…”"

"“Three days after this, the king entered Jhain at midday and occupied the private apartment of the rai… He then visited the temples, which were ornamented with elaborate work in gold and silver. Next day he went again to the temples, and ordered their destruction, as well as of the fort, and set fire to the palace, and ‘thus made hell of paradise’… While the soldiers sought every opportunity of plundering, the Shah was engaged in burning the temples, and destroying the idols. There were two bronze idols of Brahma each of which weighed more than a thousand mans. These were broken into pieces and the fragments distributed amongst the officers, with orders to throw them down at the gates of the Masjid on their return.”65"

"“When he advanced from the capital of Karra, the Hindus, in alarm, descended into the earth like ants. He departed towards the garden of Behar to dye that soil with blood as red as tulip. He cleared the road to Ujjain of vile wretches, and created consternation in Bhilsan. When he effected his conquests in that country, he drew out of the river the idols which had been concealed in it.”66"

"“But see the mercy with which he regarded the brokenhearted, for, after seizing the rai, he set him free again. He destroyed the temples of the idolaters, and erected pulpits and arches for mosques.”67"

"Amir Khusrau writes that under Jalauddin Khalji (1290-96), after a battle, “whatever live Hindu fell into the hands of the victorious king was pounded to bits under the feet of the elephants. The Musalman captives had their lives spared”."

"“He started his building programme with the Jami‘ Hazrat mosque… Thereafter he decided to build a second minar opposite to the lofty minar of the Jami‘ Masjid, which minar is unparalleled in the world…68 He ordered the circumference of the new minar to be double that of the old one. People were sent out in all directions in search of stones. Some of them broke the hills into pieces. Some others proved sharper than steel in breaking the temples of the infidels. Wherever these temples were bent in prayers, they were made to do prostration.”"

"“On Wednesday, the 20th of Jamadi-ul Awwal in AH 698 (23 February, 1299), the Sultan sent an order to the manager of the armed forces for despatching the army of Islam to Gujarat so that the temple of Somnat on its shore could be destroyed. Ulugh Khan was put in charge of the expedition. When the royal army reached that province, it won a victory after great slaughter. Thereafter the Khan-i-‘Ãzam went with his army to the sea-shore and besieged Somnat which was a place of worship for the Hindus. The army of Islam broke the idols and the biggest idol was sent to the court of the Sultan.”70"

"“So the temple of Somnath was made to bow towards the Holy Mecca; and as the temple lowered its head and jumped into the sea, you may say that the building first said its prayers and then had a bath… It seemed as if the tongue of the Imperial sword explained the meaning of the text: ‘So he (Abraham) broke them (the idols) into pieces except the chief of them, that haply they may return to it.’ Such a pagan country, the Mecca of the infidels, now became the Medina of Islam. The followers of Abraham now acted as guides in place of the Brahman leaders. The robust-hearted true believers rigorously broke all idols and temples wherever they found them. Owing to the war, ‘takbir,’ and ‘shahadat’ was heard on every side; even the idols by their breaking affirmed the existence of God. In this ancient land of infidelity the call to prayers rose so high that it was heard in Baghdad and Madain (Ctesiphon) while the ‘Ala’ proclamation (Khutba) resounded in the dome of Abraham and over the water of Zamzam… The sword of Islam purified the land as the Sun purifies the earth.”"

"“On Tuesday, the 3rd of Ziqad in AH 700 (10 July, 1301), the strong fort [of Ranthambhor] was conquered. Jhain which was the abode of the infidels, became a new city for Musalmans. The temple of Bahirdev was the first to be destroyed. Subsequently, all other abodes of idolatry were destroyed. Many strong temples which would have remained unshaken even by the trumpet blown on the Day of Judgment, were levelled with the ground when swept by the wind of Islam.”"

"“When the blessed canopy had been fixed about a mile from the gate of Arangal, the tents around the fort were pitched together so closely that the head of a needle could not go between them… Orders were issued that every man should erect behind his own tent a kathgar, that is wooden defence. The trees were cut with axes and felled, notwithstanding their groans; and the Hindus, who worship trees, could not at that time come to the rescue of their idols, so that every cursed tree which was in that capital of idolatry was cut down to the roots…"

"“During the attack, the catapults were busily plied on both sides… ‘Praise be to God for his exaltation of the religion of Muhammad. It is not to be doubted that stones are worshipped by Gabrs,74 but as the stones did no service to them, they only bore to heaven the futility of that worship, and at the same time prostrated their devotees upon earth’…”"

"“The tongue of the sword of the Khalifa of the time, which is the tongue of the flame of Islam, has imparted light to the entire darkness of Hindustan by the illumination of its guidance… and on the right hand and on the left hand the army has conquered from sea to sea, and several capitals of the gods of the Hindus in which Satanism had prevailed since the time of the Jinns, have been demolished. All these impurities of infidelity have been cleansed by the Sultan’s destruction of idol temples, beginning with his first expedition against Deogir, so that the flames of the light of the law illumine all these unholy countries, and places for the criers to prayers are exalted on high, and prayers are read in mosques. Allah be praised!”"

"“After returning to Birdhul, he again pursued the Raja to Kandur… The Rai again escaped him, and he ordered a general massacre at Kandur. It was then ascertained that he had fled to Jalkota… There the Malik closely pursued him, but he had again escaped to the jungles, which the Malik found himself unable to penetrate, and he therefore returned to Kandur… Here he heard that in Brahmastpuri there was a golden idol, round which many elephants wore stabled. The Malik started on a night expedition against this place, and in the morning seized no less then two hundred and fifty elephants. He then determined on razing the beautiful temple to the ground – ‘you might say that it was the Paradise of Shaddad which, after being lost, those hellites had found, and that it was the golden Lanka of Ram,’ – ‘the roof was covered with rubies and emeralds’, - ‘in short, it was the holy place of the Hindus, which the Malik dug up from its foundations with the greatest care… and heads of the Brahmans and idolaters danced from their necks and fell to the ground at their feet,’ and blood flowed in torrents. ‘The stone idol called Ling Mahadeo which had been a long time established at that place and on which the women of the infidels rubbed their vaginas for [sexual] satisfaction, these, up to this time, the kick of the horse of Islam had not attempted to break.’ The Musalmans destroyed all the lings, ‘and Deo Narain fell down, and the other gods who had fixed their seats there raised their feet, and jumped so high, that at one leap they reached the fort of Lanka, and in that affright the lings themselves would have fled had they had any legs to stand on.’ Much gold and valuable jewels fell into the hands of the Musalmans, who returned to the royal canopy, after executing their holy project, on the 13th of Zi-l Ka’da, AH 710 (April 1311 AD). They destroyed all the temples at Birdhul, and placed the plunder in the public treasury.”"

"“After five days, the royal canopy moved from Birdhul on Thursday, the 17th of Zi-l Ka’da, and arrived at Kham, and five days afterwards they arrived at the city of Mathra (Madura), the dwelling place of the brother of the Rai Sundar Pandya. They found the city empty, for the Rai had fled with the Ranis, but had left two or three elephants in the temple of Jagnar (Jagganath). The elephants were captured and the temple burnt.”"

"Praise be to God!, that he (the sultan) so ordered the massacre of all the chiefs of Hindustan out of the pale of Islam, by his infidel-smiting sword, that if in this time it should by chance happen that a schismatic should claim his right, the pure Sunnis would swear in the name of this Khalifa of God, that heterodoxy has no right."

"Because of the shortage of stone, people scurried hither and thither throughout the kingdom in search of it. Some struck the base of mountains, so much were they enamoured of their search for stone that they tore at the mountain like lovers. Some were keener than steel in up- rooting the foundations of unbelief. Having sharpened their steels they applied them in holy war to the idol temples of the rais and with blows of iron they devoted their strength with as much vigour as possible to the breaking of the stones. Wherever an idol temple had engaged in an act of devotion the strong tongue of the spade in well founded argument removed the foundations of infidelity from the heart so that, at once, that idol temple in gratitude performed the Muslim rite of bowing in prayer."

"[Then in a single campaign Ranthambhor was conquered and] ‘ by the decree of God the land of infidelity became the land of Islam’. [In Amir Khusrau’s words,] ‘ When the sky-rubbing canopy of the Shadow of God cast its shade over the hill of Ranthambhor, the conqueror of the world, like the sun, stood over the unfortunate in his heat, and cast the days of their lives into decline.’"

"[After that, ‘Ala’ al-din’s army turned its attention to the citadel of Mandi and to the conquest of Malwa.] When the spearmen of the victorious army had with their spears put antimony into the eyes of the rais many great zamindars who were more sharp sighted threw aside their boldness and impudence from fear of the stone-splitting arrows of the Turks and came with open eyes to the sublime threshold and turned that threshold into antimony by rubbing their black pupils upon it. They thus saved their bones from becoming antimony boxes for the dust.”"

"Allusions to various colours.” On the day that the yellow faced rais, from fear of the green swords, sought refuge in the red court which is marked by victory, the Sanjar of the kingdom—may he always be on the cushion of success and his fame as a warrior remain evergreen—was still crimson with rage. When he saw the green, herbage-eating rais trembling with fear like the trampled and withered grass under the royal tent, although the rai was a rebel, yet the silver of his royal manners did not allow any hot wind to blow upon him. All the sultry wind of his wrath was vented against the other rebels and he ordered that wherever a black Hindu was found he should be cut down like dry grass.’"

"«« Allusions to water animals.” ‘The crocodiles of the water in their armies were waiting in ambush for the armour-backed fish. When they came upon them, with blows of their sharp arrows they caught them in fish trap. With the blows from the enemies’ maces and clubs on their tortoise-like armoured horses, they drew in their heads; the heads of the Hindus rolled like crocodiles’ eggs on the fish-backed earth. In an instant all those mermen had been drowned in blood and had fallen in the manner of fish already ritually pure. Those half killed by the spears or the arrows cried out like frogs when bitten by snakes.”"

"Everyone threw himself, with his wife and children, upon the flames and departed to hell."

"Conquest of Malwa On the southern border of Hindustan, Rai Mahlak Deo, of Malwa, and Koka, his Pardhan, who had under their command a select body of thirty thousand cavalry, and infantry without number, boasting of their large force, had rubbed their eyes with the antimony of pride, and, according to the verse, ‘When fate decrees the sight is blinded,’ had forsaken the path of obedience. A select army of royal troops was appointed, and suddenly fell on those blind and bewildered men. Victory itself preceded them, and had her eyes fixed upon the road to see when the triumphant army would arrive. Until the dust of the army of Islam arose, the vision of their eyes was closed. The blows of the sword they descended upon them, their heads were cut off and the earth was moistened with Hindu blood.... The accursed Koka, also, was slain, and his head was sent to the Sultan. His confidential chamberlain, ‘Ainu-l Mulk, was appointed to the Government of Malwa, and directed to expel Mahlak Deo from Mandu, “and to cleanse that old Gabristan from the odour of [p. 81] infidelity.” A spy showed him a way secretly into the fort, and he advanced upon Mahlak Deo “before even his household gods were aware of it.” The Rai was slain while attempting to fly. This event occurred on Thursday, the 5th of Jumada-l awwal, A.H. 7052 (Nov. 1305 A.D.). ‘Ainu-l Mulk sent a chamberlain to the sultan with a despatch announcing this event. The sultan returned thanks to God for the victory, and added Mandu to the Government of ‘Ainu-l Mulk...."

"Conquest of Chitor On Monday, the 8th Jumada-s sani, A.H. 702, the loud drums proclaimed the royal march from Delhi, undertaken with a view to the capture of Chitor. The author accompanied the expedition. The fort was taken on Monday, the 11lth of Muharram, A.H. 703 (August, 1303 A.D.). The Rai fled, but afterwards surrendered himself, and was secured against lightning of the scimitar. The Hindus say that lightning falls wherever there is a brazen vessel, and the face of the Rai had become as yellow as one, through the effect of fear... After ordering a massacre of thirty thousand Hindus, he bestowed the Government of Chitor upon his son, Khizr Khan, and named the place Khizrabad. He bestowed on him a red canopy, a robe embroidered with gold, and two standards – one green, and the other black – and threw upon him rubies and emeralds. He then returned towards Delhi. “Praise be to God that he so ordered the massacre of all the chiefs of Hind out of the pale of Islam, by his infidel-smiling sword, that if in this time it should by chance happen that a schismatic should claim his right, the pure Sunnis would swear in the name of this Khalifa of God, that heterodoxy has no rights.”"

"Conquest of Tilang (excerpt) On Sunday, the 13th, a day dedicated to the sun, the attack was renewed, and cries of “huzza huzz” and “khuzza khuzz,” the acclamation of the triumph of holy Warriors arose. They took fire with them, and threw it into the places of retreat of the Gabrs, who worshipped fire. By Wednesday, the whole of the outer wall was in possession of the Musulmans. They then saw the inner fortress, which was built of stone. You might have said it was the fort of Nai, in which the air is as much lost as in a reed. When the army reached the inner ditch, they swam across it, and commenced a vigorous attack on one of the stone bastions, which so alarmed Rai Laddar Deo that he offered terms of capitulation. He despatched confidential messengers to offer an annual payment of tribute: and sent a golden image of himself, with a golden chain round Its neck, In acknowledgment of his submission. “When the messengers of the Rai came before the red canopy, which is the honored harbinger of victory and triumph, they rubbed their yellow faces on the earth till the ground itself acquired their colour, and they drew out their tongues in eloquent Hindui more cutting than a Hindi sword, and they delivered the message of the Rai.... The idol-breaking Malik comprehended the gilding of the Hindus, and paid no regard to their glozing speech and would not look towards that golden image, but he (“a part of the second Alexander”) ordered his officers to take the gold that was brought and suspend operations against the fort. He demanded, in reply everything that [p. 89] the Rai’s country produced from vegetables, mines, and animals. On this condition the fort-taking Malik stretched forth his right hand, and placed his sword in his scabbard, and struck his open hand, by way of admonition, so forcibly on the backs of the basiths that he made them bend under the blow. They hastened to the fort, trembling like quick-silver. The Rai was engaged all night in accumulating his treasures and wealth, and next morning his officers returned with elephants, treasures, and horses, before the red canopy, which is the dawn of the eastern sun; and the Malik, having summoned all the chiefs of the army, sat down in a place which was found in front of the exalted throne, and every other officer found a place in the assembly according to his rank. The common people and servants assembled in a crowd. He then sent for the basiths of the Rai, and directed them to place their faces on the ground before the canopy, the shadow of God; and the elephants were placed in front of that assembly, to be exhibited for presentation...The Malik took the entire wealth of the Rai which was brought, and threatened a general massacre, if it should be found that the Rai had reserved anything for himself. An engagement was then entered into that the Rai should send jizya annually to Dehli. The Malik left Arangal on the l6th of Shawwal (March, 1310 A.D.) with all his booty, and a thousand camels groaned under the weight of the treasure. He arrived at Dehli on the 11th of Muharram, A.H. 710, and on Tuesday, the 24th, in an assembly of all the chiefs and nobles on the terrace of Nasiru-d din, the plunder was presented, and the Malik duly honoured..."

"The Conquest of Ma’bar. The tongue of the sword of the Khalifa of the time, which is the tongue of the flame of Islam, has imparted light to the entire darkness of Hindustan by the illumination of its guidance; and on one side an iron wall of royal swords has been raised before the infidel Magog-like Tatars, so that all the God-deserted tribe drew their feet within their skirts amongst the hills of Ghazni, and even their advance-arrows had not strength enough to reach into Sind. On the other side so, much dust arose from the battered temple of Somnat that even the sea was not able to lay it, and on the right hand and on the left hand the army has conquered from sea to sea, and several capitals of the gods of the Hindus, in which Satanism has prevailed since the time of the Jinns, have been demolished. All these impurities of infidelity have been cleansed by the Sultan’s destruction of idol-temples, beginning with his first holy expedition against Deogir, so that the flames of the light of the law illumine all these unholy countries, and places for the criers to prayer are exalted on high, and prayers are read in mosques. God be praised!"

"But the country of Ma’bar, which is so distant from the city of Dehli that a man travelling with all expedition could only reach it after a journey of twelve months, there the arrow of any holy warrior had not yet reached; but this world-conquering king determined to carry his [p. 91] army to that distant country, and spread the light of the Muhammadan religion there. Malik Naib Barbak was appointed to command the army for this expedition, and a royal canopy was sent with him. The Malik represented that on the coast of Ma’bar were five hundred elephants, larger than those which had been presented to the Sultan from Arangal, and that when he was engaged in the conquest of that place he had thought of possessing himself of them, and that now, as the wise determination of the king had combined the extirpation of idolaters with this object, he was more than ever rejoiced to enter on this grand enterprise...."

"After crossing those rivers, hills, and many depths, the Rai of Tilang sent twenty-three powerful elephants, for the royal service. For the space of twenty days the victorious army remained at that place, for the purpose of sending on the elephants, and they took a muster of the men present and absent, until the whole number was counted. And, according to the command of the king, they suspended swords from the standard poles, in order that the inhabitants of Ma’bar might be aware that the day of resurrection had arrived amongst them; and that [p. 92] all the burnt Hindus would be despatched by .the sword to their brothers in hell, so that fire, the improper object of their worship, might mete out proper punishment to them....The sea-resembling army moved swiftly, like a hurricane, to Ghurganw. Everywhere the accursed tree, that produced no religion, was found and torn up by the roots, and the people who were destroyed were like trunks, carried along in the torrent of the Jihun, or like straw tossed up and down in a whirlwind, and carried forward. When they reached the Tawi (Tapti), they saw a river like the sea. The army crossed it by a ford quicker than the hurricane they resembled, and afterwards employed itself in cutting down jungles and destroying gardens...."

"The fire-worshipping Rai, when he learnt that his idol temple was likely to be converted into a mosque, despatched Kisu Mal to ascertain the strength and circumstances of the Musulmans, and he returned with such alarming accounts that the Rai next morning despached Balak Deo Naik to the royal canopy to represent that “your slave Billal Deo is ready to swear allegiance to the mighty emperor, like Laddar Deo and Ram Deo, and whatever the Sulaiman of the time may order, I am ready to obey. If you desire horses like demons, and elephants like afrits, and valuables like those of Deogir, they are all present. If you wish to destroy the four walls of this fort, they are, as they stand, no obstacle to your advance. The fort is the fort of the king; take it.” The commander replied that he was sent with the object of converting him to Muhammadanism, or of making him a Zimmi.. and subject to pay tax, or of slaying him, if neither of these terms were assented to. When the Rai received this reply, he said he was ready to give up all he possessed, except his sacred thread."

"On Wednesday, the 18th of Shawwal, the Malik beat his drums, and loaded his camels for his expedition to Ma’bar, and after five days arrived at the mountains whicll divide Ma’bar from Dhur Samundar. In this range there are two passes – one Sarmali, and the other Tabar. After traversing the passes, they arrived at night on the banks of the river Kanobari, and bivouacked on the sands. Thence they departed for Birdhul, and committed massacre and devastation all round it. The Rai Bir showed an intent of flying for security to his islands in the ocean, but as he was not able to attempt this, his attendants counselled him to fly by land. With a small amount of treasure and property, he deserted the city, and fled to Kandur, and even there he dare not remain, but again fled to the jungles....Thither the Malik pursued the yellow-faced Bir,11 and at Kandur was joined by some Musulmans who had been subjects of the Hindus, now no longer able to offer them protection. They were half Hindus, and not strict [p. 96] in their religious observances, but as they could repeat the kalima, the Malik of Islam spared their lives. Though they were worthy of death, yet, as they were Musulmans, they were pardoned...."

"After returning to Birdhul, he again pursued the Raja to Kandur, and took one hundred and eight elephants, one of which was laden with jewels. The Rai again escaped him, and he ordered a general massacre at Kandur. It was then ascertained that he had fled to Jalkota, an old city of the ancestors of Bir. There the Malik closely pursued him, but he had again escaped to the jungles, which the Malik found himself unable to penetrate, and he therefore returned to Kanaur, where he searched for more elephants. Here he heard that in Brahmastpuri there was a golden idol, round which many elephants were stabled. The Malik started on a night expedition against this place, and in the morning seized no less man two hundred and fifty elephants. He then determined on razing the beautiful temple to the ground, –You might say that it was the Paradise of Shaddad, which, after being lost, those hellites had found, and that it was the golden Lanka of Ram. The roof was covered with rubies and emeralds,-in short, it was the holy place of the Hindus, which the Malik dug up from its foundations with the greatest care, and the heads of the Brahmans and idolaters danced from their necks and fell to me ground at their feet, and blood flowed in torrents. The stone idols called Ling Mahadeo, which had been a long time established at that place, quibus, mulieres infidelium pudenda sua affricant,12 these, up to this time, the kick of the horse of Islam had not attempted to break. The Musulmans destroyed all the lings, and [p. 97] Deo Narain fell down, and the other gods who had fixed their seats there raised their feet, and jumped so high that at, one leap they reached the fort of Lanka, and in that affright the lings themselves would have fled had they had any legs to stand on. Much gold and valuable jewels fell into the hands of the Musulmans, who returned to the royal canopy, after executing their holy project on the 13th of Zi-l ka’da, 710 H. (April, 1311 A.D.). They destroyed all the temples at Birdhul, and placed the plunder in the public treasury."

"Capture of Southern Mathra (Madura) After five days, the royal canopy moved from Birdhul on Thursday. the 17th of Zi-l ka’da, and arrived at Kham, and five days afterwards they arrived at the city Mathra (Madura), the dwelling-place of the brother of the Rai Sundar Pandya. They found the city empty, for the Rai had fled with the Ranis, but had left two or three elephants in the temple of Jagnar (jagganath). The elephants were captured and the temple burnt... When the Malik came to take a muster of his captured elephants they extended over a length of three parasangs, and amounted to five hundred and twelve, besides live thousand horses, Arabian and Syrian, and five hundred mans of jewels of every description-diamonds, pearls, emeralds, and rubies..."

"“There was another rai in those parts, whose rule extended over sea and land, a Brahmin named Pandya Guru. He had many cities in his possession, and his capital was Fatan, where there was a temple with an idol in it laden with jewels… The rai, when the army of the Sultan arrived at Fatan, fled away, and what can an army do without its leader? The Musalmans in his service sought protection from the king’s army, and they were made happy with the kind of reception they met. 500 elephants were taken. They then struck the idol with an iron hatchet, and opened its head. Although it was the very Kibla of the accursed gabrs, it kissed the earth and filled the holy treasury.”"

"“They pursued the enemy to the gates and set everything on fire. They burnt down all those gardens and groves. That paradise of idol-worshippers became like hell. The fire-worshippers of Bud were in alarm and flocked round their idols…”"

"The relation between Turk and Hindu is that of a lion and antelope, and the Turks whenever they please, can seize, buy, or sell any Hindu."

"Thanks to the perennial, well established convention of the world, the Hindu has all along been a game of the Turks. The relationship between the Turk and the Hindu cannot be described better than that the Turk is like a tiger and the Hindu, a deer. It has been a long established rule of the whirling sky that the Hindus exist for the sake of the Turk. Being triumphant over them, whenever the Turk chooses to make an inroad upon them, he catches them, buys them, and sells them at will. Since the Hindu happens to be a (wretched) slave in all respects, none need exercise force on his slave. It does not become one to scowl at a goat which is being reared for one’s meals. Why should one wield a sharp sword for one who will die by (just) a fierce look?"

"Amir Khusrau mentions some of the powers “of sorcery and enchantment possessed by the inhabitants of India. First of all they can bring a dead man to life. If a man has been bitten by a snake and is rendered speechless, they can resuscitate him even after six months.”"

"“They have four books in that language (Sanskrit), which they are constantly in the habit of repeating. Their name is Bed (Vedas). They contain stories of their gods, but little advantage can be derived from their perusal.”"

"His genius, if not character, helped him spend “the whole of his life in spinning yarn” (or writing many untruths)."

"Khusrau “was one of the first to offer his congratulations to the murderer whose hands were still red with the blood of his king, his uncle and his benefactor… The poet changed with changing time and turned with shifting wind.”"

"But sometimes neither the passage of time nor indeed death could remove the [racial] barriers. The remains of the Iranian Mir Murtaza Shirazi, who was earlier buried near the Indian Amir Khusrau, were ordered by Emperor Akbar “to be removed and buried elsewhere”, on the representation of Shaikh-ul-Islam, who pleaded that the two deceased would find each other’s company a torture."

"We find the Muslim historians going into raptures as they describe scenes of desecration and destruction. For Amîr Khusrû it was always an occasion to show off the power of his poetic imagination. When Jalãlu’d-Dîn Khaljî wrought havoc at Jhain, “A cry rose from the temples as if a second Mahmûd had taken birth”. The temples in the environs of Delhi were “bent in prayers” and “made to do prostration”, by Alãu’d-Dîn Khaljî. When the temple of Somnath was destroyed and its debris thrown into the sea towards the west, the poet rose to his full height. “So the temple of Somnãth,” he wrote, “was made to bow towards the Holy Mecca, and the temple lowered its head and jumped into the sea, so you may say that the building first said its prayers and then had a bath.” ... One wonders whether the poet of Islam is being honoured or slandered when he is presented in our own times as the pioneer of Secularism."

"There is little doubt about Amir Khasrau’s achievements in music and poetry. But when it came to the fallen infidels and their religion, his bigoted Islamic zeal was very much evident. In describing Muslim victories against the Hindu kings, he mocks their religious traditions, such as "tree" and "stone-idol" worship. Mocking the stone-idols, destroyed by Muslim warriors, he wrote: ‘Praise be to God for his exaltation of the religion of Muhammad. It is not to be doubted that stones are worshipped by the Gabrs (derogatory slang for idolaters), but as stones did no service to them, they only bore to heaven the futility of that worship.’ Amir Khasrau showed delight in describing the barbaric slaughter of Hindu captives by Muslim warriors. Describing Khizr Khan’s order to massacre 30,000 Hindus in the conquest of Chittor in 1303, he gloated: ‘Praise be to God! That he so ordered the massacre of all chiefs of Hind out of the pale of Islam, by his infidel-smiting swords... in the name of this Khalifa of God, that heterodoxy has no rights (in India).’ He took poetic delight in describing Malik Kafur’s destruction of a famous Hindu temple in South India and the grisly slaughter of the Hindus and their priests therein. In describing the slaughter, he wrote, ‘...the heads of brahmans and idolaters danced from their necks and fell to the ground at their feet, and blood flowed in torrents.’"

"The intellectual decline of the Muslims was hastened by the peculiar position of the faithful in India: They had made India their permanent home; many of them were Indians by race; and all had become so in their personal appearance, thoughts, manners and customs. And yet their religious teachers urged them to look back to ancient Arabia and draw their mental sustenance from the far-off age of the Prophet. The language of their religion must be Arabic, which not one in a hundred fully understood ; their cultural language was Persian, which a few more learnt with difficulty and used with an impurity that excited the laughter and acorn of the Persian born. The greatest Indo-Persian poet was Amir Khusrau, but even he was ranked with third-class poets among the natives of Persia. Faizi, our second best, was held to be still inferior. Witness the scorn poured by Babur and Shaikh Ali Hazin alike on the Persian style of the Indian Muslims."

"“The other miracle is that before his arrival the whole of Hindustan was submerged by unbelief and idol-worship. Every haughty man in Hind pronounced himself to be Almighty God and considered himself as the partner of God. All the people of India used to prostrate themselves before stones, idols, trees, animals, cows and cow-dung. Because of the darkness of unbelief over this land their hearts were locked and hardened. “All India was ignorant of orders of religion and law. All were ignorant of Allah and His Prophet. None had seen the Ka‘ba. None had heard of the Greatness of Allah. “Because of his coming, the, Sun of real believers, the helper of religion, Mu‘in al-din, the darkness of unbelief in this land was illumined by the light of Islam. “Because of his Sword, instead of idols and temples in the land of unbelief now there are mosques, mihrab and mimbar. In the land where there were the sayings of the idol-worshippers, there is the sound of ‘Allahu Akbar’. “The descendants of those who were converted to Islam in this land will live until the Day of Judgement; so too will those who bring others into the fold of Islam by the sword of Islam. Until the Day of Judgement these converts will be in the debt of Shaykh al-Islam Mu‘in al-din Hasan Sijza and these people will be drawing closer to Almighty Allah because of the auspicious devotion of Mu‘in al-din.”"

"Sir-ul-Awliya, the most famous history of the Chishtiyya school written by Khwaja Amir Khurd, another disciple of Nizam-ud-din Awliya, tells the following story: “His [Muin-ud-din’s] blessed tongue uttered spontaneously, ‘We have handed over Pithora alive to the army of Islam.’ In those very days, Sultan Muiz-ud-din Sam arrived in Ajmer from Ghazni. Pithora had to face the army of Islam. He was captured alive by Sultan Muiz-ud-din… The Khwaja [Muinud-din] was a worker of great wonders. Before he reached Hindustan, all its cities right upto the point of sunrise were sunk in tumult and infidelity and were involved with idols and idolatry. Everyone among the rabble [Gods] of Hindustan claimed to be the great God and a co-sharer in the divinity of Allah. The people paid homage to stones, sods of clay, trees, quadrupeds, cows and bulls and their dung. The darkness of infidelism had made still more firm the seals on their hearts… Muin-ud-din was indeed the very sun of the true faith. As a result of his arrival, the darkness that had spread over this country was dispelled. It became bright and glowed in the light of Islam... Anyone who has become a Musalman in this country will stay a Musalman till the Day of Dissolution. His progeny will also remain Musalman… The people [of Hindustan] will be brought out of dar-ul-harb into dar-ul-Islam by means of many wars.""

"When Mu ‘in al-din heard of this he said, ‘We have caught Rai Pithaura alive and have given him to the army of Islam.’ Accordingly in those days Sultan Mu‘izz al-din came with his army from Ghazni and fought with Pithaura who fell alive into the hands of the Sultan."

"Muinuddin Hasan al-Husaini al-Sijzi Chishti was well known for his miracles and asceticism and was endowed with all the merits of perfection. He had high status and was a great healer. He was a Saiyid by true descent. There is no doubt about his genealogy. He wore the cloak of poverty (faqr) and discipleship from Imam al-Awliya Usman Harwani. Through his coming to Hindustan, the way (tariqa) of Islam was estabished there. He destroyed the darkness of unbelief and ‘shirk’ which had prevailed there since time immemorial through revealing clear reasons and arguments. For this reason Muinuddin is called Nabi-ul-Hind (the prophet of India). For seventy years his ablultion was not broken without him washing before prayer. On whomsoever his propitious glance fell, that man was immediately brought to Allah. Whenver a sinner came into his illuminated presence, he immediately repented. (accepted the true faith of Islam). ..."

"‘’Each time he finished reading the Quran, a voice came from the unseen world saying, O Muinuddin ! your recitation has been accepted.” ‘’Although it has been stated that Muinuddin could produce any amount of gold through his miracles, it is certain that he had no dearth of money. It is related that in the kitchen of Muinuddin so many meals were cooked every day that all the impoverished people of the whole city could eat their fill. The servant in charge of this used to go every day before the saint for the expenses. He used to stand with his hands joined in respect. Muinuddin used to take a corner of his prayer rug aside and reveal sufficent treaure. He used to tell the servant to take enough gold from this treasure to cover the kitchen expenses for that day.” ..."

"‘’It is told that once when he went to perform the pilgrimage to the holy tomb of the Prophet Muhammad, one day from the inside of the pure and blessed tomb a cry came : ‘’Send for Muinuddin.’’ When Muinuddin came to the door he stood there and he saw that presence speak to him. ‘’Muinuddin, you are the essence of my faith; but must go to Hindustan. There is a place called Ajmer, to which one of my sons (descendants) went for a holy war, and now he has become a martyr, and the place has passed again into the hands of infidels. By the grace of your footsteps there, once more shall Islam be made manifest, and the Kafirs be punished by God’s wrath.’’ ... Accordingly Muinuddin reached Ajmer in Hindustan."

"To continue, when the Khwaja had taken up residence at the Ana Sagar, a man said to him, ‘Sir, this is the very place where Mir Saiyid Husain Khing-Sawar'*—God’s mercy upon him— at the time when he had come and conquered the country and was living in it, chose to dwell.’ The Khwaja said: ‘Praise be to God, may He be exalted, for I have gained possession of the property of my brother."

"Although, at that time there were many temples of idols around the lake, when the Khwaja saw them, he said : ‘’If God and His Prophet so will, it will not be long before I raze to the ground these idol- temples.’’ It is said that among those temples there was one temple to reverence which the Raja and all the infidels used to come, and lands had been assigned to provide for its expenditure. When the Khwaja settled there, every day his servants bought a cow, brought it there and slaughtered it and ate it, until the infidels got news of this, and curled up upon themselves, and were consumed with rage, and said: ‘Now it is not good to remain idle. Let us come upon these Musalmans all together, and let us neglect nothing to achieve our aim, and drive them from this city and kingdom.’"

"“So when the infidels grew weak and saw that they had no power to resist such a perfect companion of God, they… went into their idol temples which were their places of worship. In them there was a dev, in front of whom they cried out and asked for help…“… The dev who was their leader, when he saw the perfect beauty of the Khwaja, trembled from head to foot like a willow tree. However much he tried to say ‘Ram, Ram’, it was ‘Rahim, Rahim’ that came from his tongue… The Khwaja… with his own hand gave a cup of water to a servant to take to the dev… He had no sooner drunk it than his heart was purified of darkness of unbelief, he ran forward and fell at the Heaven-treading feet of the Khwaja, and professed his belief…“The Khwaja said: ‘I also bestow on you the name of Shadi Dev [Joyful Deval]’… “…Then Shadi Dev… suggested to the Khwaja, that he should now set up a place in the city, where the populace might benefit from his holy arrival. The Khwaja accepted this suggestion, and ordered one of his special servants called Muhammad Yadgir to go into the city and set in good order a place for faqirs. Muhammad Yadgir carried out his orders, and when he had gone into the city, he liked well the place where the radiant tomb of the Khwaja now is, and which originally belonged to Shadi Dev, and he suggested that the Khwaja should favour it with his residence…“ …Mu‘in al-din had a second wife for the following reason: one night he saw the Holy Prophet in the flesh. The prophet said: ‘You are not truly of my religion if you depart in any way from my sunnat.’ It happened that the ruler of the Patli fort, Malik Khitab, attacked the unbelievers that night and captured the daughter of the Raja of that land. He presented her to Mu‘in al-din who accepted her and named her Bibi Umiya.”"

"So his mother brought the Qur’an that was in the house to him, but he said, “Mother, keep the Qur’an with you, for I will recite it from memory.” His mother did as he asked, and then he immediately proceeded to recite the entire Glorious Qur’an from beginning to end. His mother, astonished, gave thanks to God."

"It is related that when Sultan Mahmud Sabuktigin [of Ghazna] went to raid Somnath, he saw [Abu Muhammad] in the battle, as he also was coming to [the sultan’s] aid. Thus, at the age of seventy, he went thither with a company of dervishes. When they arrived, the shaykh selflessly waged jihad against the idolaters. One day, the idolaters gained the upper hand, so the army of Islam sought refuge in the woods. Now, [Abu Muhammad] had a senior murid back in Chisht by the name of Muhammad Kaku. [Abu Muhammad] cried out, “O Kaku, [come to our aid]!” Forthwith, Kaku appeared and furiously fought [the unbelievers] until the army of Islam achieved victory. At the same time, the folk of Chisht beheld Kaku take up the mill hopper and begin beating the walls and doors of the mill therewith. When the townsfolk asked him the meaning of [his astonishing deed with the mill hopper], he related this story to them.34 After the conquest of Somnath, Sultan Mahmud, having seen with his own eyes that Abu Muhammad had rendered him aid both inwardly and outwardly, believed more than ever [in the shaykh’s power] and prostrated himself before the shaykh as soon as he arrived."

"“In Indian sufism anti-Hindu polemics began with Muin al-din Chishti. Early Sufis in the Punjab and early Chishtis devoted themselves to the task of conversion on a large scale. Missionary activity slowed down under Nizam al-din Auliya, not because of any new concept of eclecticism, but because he held that the Hindus were generally excluded from grace and could not be easily converted to Islam unless they had the opportunity to be in the company of the Muslim saints for considerable time.”"

"It cannot be maintained that Islam did not provide an ample opportunity to Hindu saints, philosophers and princes to understand its true character and role. Before the armies of Islam invaded India, the sufis had settled down in many parts of India, built mosque and khanqahs and started their work of conversion. They were the sappers and miners of Islamic invasions which followed in due course. Muinuddin Chishti was not the first 'saint' of Islam to send out an invitation to an Islamic invader to come and kill the kafirs, desecrate their shrines, and plunder their wealth."

"The Chishtiyya school was foisted on India by Muin-ud-din who had settled down in Ajmer before the Second Battle of Tarain. According to the sufi lore, he had made a few converts from among the local Hindus and started issuing orders to Prithivi Raj Chauhan, the Hindu king, for the benefit of these converts. When the king ignored him, he invited Muhammad Ghuri to invade the Chauhan Kingdom."

"It is said that saint-worship among Muslims is a practice unique to India. Dargahs of Sufis, real or figurative, are found all over the country and Muslims flock to them in. large numbers. It is a legacy of medieval times. One reason for this can be that most Indian Muslims are converted Hindus, who, when their places of worship were converted into (khanqahs and later) dargahs, did not give up visiting them. For instance, at the most holy dargah of Shaikh Muinuddin Chishti, the Sandal Khana mosque is believed to have been built on the site of a Dev temple."

"Chishti was a great mystic, one of the greatest ever born, and he was a musician. To be a musician is to be against Islam because music is prohibited. He played on the sitar and on other instruments. He was a great musician and he enjoyed it. Five times every day, when a Mohammedan is required to pray the five ritual prayers, he wouldn't pray, he would simply play on his instrument. That was his prayer. This was absolutely anti-religious but nobody could say anything to Chishti. ... When Chishti heard that Jilani was coming he felt, "To pay respect to Jilani it will not be good to play my instrument now. Because he is such an orthodox Mohammedan, it will not be a good welcome. He may feel hurt." ... [but] Jilani laughed and said, "Rules are not for you, you need not hide them. Rules are for ordinary people, rules are not for you -- you should not hide them. How can you hide your soul? Your hands may not play, you may not sing from your throat, but your whole being is musical."

"The story of Islam is no different. Prophetic Islam is inimical to mystic ideas. In the beginning, some Sufis courted martyrdom, but eventually they bought peace and safety by surrendering to Prophetic Islam. There have been some outstanding Sufis, but by arid large the Sufi movement has been part of a larger aggressive apparatus, just like Christian Missions of Imperialism. Though Islam persecuted "infidels", destroyed their temples, enslaved and looted them, we find no Sufis protesting. In fact. they were often beneficiaries of this vandalism. "In many cases there is no doubt that the shrine of a ·Muslim saint marks the site of some local cult which was practised on the spot long before the introduction of Islam," says Thomas Arnold making it look quite normal and harmless. Mu'in aI-Din Chishtl's dargah at Ajmer is one such shrine built on the ruins of an old Hindu temple. The saint had also got the present of a Hindu princess, part of the booty captured by a Muslim General, Malik Khitab, when he attacked the neighbouring pagan land."

"Khwaja Moinuddin Chisti (1141–1230), probably the second-greatest Sufi saint of India after Nizamuddin Auliya, demonstrated a deep-seated hatred toward Hindu religion and its practices. On his arrival near the Anasagar Lake at Ajmer, he saw many idol-temples and promised to raze them to the ground with the help of Allah and His Prophet. After settling down there, Khwaja’s followers used to bring every day a cow (sacred to Hindus) near a famous temple, where the king and Hindus prayed, slaughter it and cook kebab from its meat—clearly to show his contempt toward Hinduism. ‘In order to prove the majesty of Islam, he is said to have dried the two holy lakes of Anasagar and Pansela (holy to Hindus) by the heat of his spiritual power.’ Chisti also came to India with his disciples to fight Jihad against the infidels and participated in the treacherous holy war of Sultan Muhammad Ghauri in which the kind and chivalrous Hindu King Prithviraj Chauhan was defeated in Ajmer. In his Jihadi zeal, Chisti ascribed the credit for the victory to himself, saying: ‘We have seized Pithaura (Prithviraj) alive and handed him over to the army of Islam.’’"

"For more than seven centuries people of various creeds, classes and social backgrounds have expressed their devotion at the dargahs of the five great Chishti saints. Amongst these, the most revered shrine is that of Khwaja Muinuddin, popularly known as “Gharib Nawaz” (comforter of the poor). The earliest textual references to Khwaja Muinuddin’s dargah date to the fourteenth century. It was evidently popular because of the austerity and piety of its Shaikh, the greatness of his spiritual successors, and the patronage of royal visitors.”"

"We may likewise view the anecdotes regarding Abu Muhammad Chishti’s military and wondrous deeds during Sultan Mahmud’s raid on the temple of Somnath, in Gujarat, as symbolizing the role of Sufis in spreading Islam in the subcontinent while also serving to portray the Chishti Sufi order as a fundamental part of Indian Islam. Another example of hagiography symbolizing historical events or circumstances may be found in an anecdote concerning Mu’in al-Din Chishti, the aforementioned founder of the Chishti order. The anecdote relates that when Mu’in al-Din settled in Rana Sagar, there were still many Hindu temples (but khana) in the area, and when he saw them, he foretold that with the help of the Prophet they would soon be destroyed. After Mu’in al-Din took up residence there, every day his servants would slaughter a cow and eat the flesh thereof. When the unbelievers found out about this, they became wroth and, burning with anger, decided that this was as good a time as any to attack the Muslims and drive them out. With this in mind, they took up swords, cudgels, and slings and went to the place where Mu’in al-Din was. There they surrounded him with the intention of harming him. Now, Mu’in al-Din was praying and did not heed the unbelievers’ presence. His servants, however, became alarmed and informed the shaykh of the dire situation. Having completed his prayers, Mu’in al-Din rose, took a handful of earth in his hand, and, reciting the Verse of the Throne,23 cast it at the armed unbeliever mob. The body of anyone whom the dust touched immediately withered, and the remaining unbelievers were vanquished."

"The Sultanu’l-Masha’ikh (Shaikh Nizamu’d-Din Auliya’) believed that when Khwaja Mu‘inu’d-Din reached Ajmer, India was ruled by Pithaura Ra’i (Prithviraj) and his capital was Ajmer. Pithaura and his high officials resented the Shaikh’s presence in their city, but the latter's eminence and his apparent power to perform miracles, prompted them to refrain from taking action against him. A disciple of the Khwaja’s was jn the service of Pithaura Ra’i. After the disciple began to receive hostile treatment from the Ra’i, the Khwaja sent a message to Pithaura in favour of the Muslim. Pithaura refused to accept the recommendation, thus indicating his resentment of the Khwaja’s alleged claims to understand the secrets of the Unseen. When Khwaja Mu'inu’d-Din (the spiritual King of Islam) heard of this reply he prophesied: ‘We have seized Pithaura alive and handed him over to the army of Islam.’ About the same time. Sultan Mu‘izzu’d-Din Muhammad’s army arrived from Ghazna, attacked the forces of Pithaura and defeated them. Pithaura was taken alive, and thus the Khwaja’s prophesy was fulfilled.! The Akhbaru'l-Akhyar also contains the same account,! and a large number of medieval and modern scholars confirm the validity of the story and recount fantastic miracles performed by the Khwaja at Ajmer."

"Jamali relates that Shaikh ‘Usman so dearly loved Khwaja Mu‘inu’d-Din that he himself began a journey walking behind his disciple. After travelling some distance he reached a Zoroastrian fire temple. He sat under a tree and asked his servant to bring him some fire. The priests would not allow him to take it. The Shaikh went himself to the fire worshippers. Their leader was seated on a throne with his seven-year old son on his lap. Shaikh ‘Usman asked if their hands were put into the fire would they be burnt. At the feceipt of a negative reply the Shaikh snatched the boy and jumped into the fire with him. After some hours they both emerged unharmed. The head priest embraced Islam and the fire temple was demolished. Shaikh ‘Usman stayed there for about two and a half years. In the Khairu'l-Majalis the Zoroastrian priests are replaced by Hindus and the conversation is reported in the Hindawi."

"After finally settling at Ajmer, Khwaja Mu‘inu’d-Din, who until then had been celibate, took two wives. According to tradition he decided to marry in order to imitate all the Prophet’s practices. The Sururu’s- ‘Sudur states he was then ninety, but this would appear to be incorrect. A few years after his arrival at Ajmer, he married the daughter of Sai Wajihu’d-Din, a brother of Saiyid Husain Mashhadi. Ghausi Shattari’s statement that the Khwaja and his wife lived together for twenty-seven years* would seem to be reinforced by circumstantial evidence. The wedding seems to have taken place in 606/1209-10. The Khwaja’s second wife was a daughter of a local Hindu chieftain who had been seized in war. Both are said to have borne the Khwaja children."

"From there the Khwaja went to Ajmer. ... Reaching there he decided to sit under a tree, but the camel keepers ordered him away as the area belonged to the Ra'i. The Khwaja and his followers moved to a place near the Anasagar Lake. His servants killed a cow and cooked kebabs for him. Some members of the Khwaja’s party went to Anasagar and the others to Pansela Lake for ablutions. There were one thousand temples on the two lakes. The Brahmans stopped the ablutions and the party complained to the Khwaja. He sent his servant to bring water for his ewer. As soon as the ewer touched the Pansela Lake, all the lakes, tanks and wells around became dry. The Khwaja went to the Anasagar Lake temple and asked the name of the idol. He was told it was called Sawi Deva. The Khwaja asked whether the idol had talked to them. On receiving a negative reply he made the idol recite kalima and converted it into a human being, naming it Sa‘di. This caused a sensation in the town. Prithviraj ordered his prime minister Jaipal who was also a magician, to avert the evil influence of the Khwaja. Jaipal proceeded to fight the Khwaja with 700 magical dragons, 1,500 magical discs and 700 disciples. The Khwaja drew a circle bringing his party within it under his protection, and succeeded in killing all the dragons and disciples. Pithaura and Jaipal begged the Khwaja’s forgiveness. The Khwaja’s prayers restored water to the lakes, tanks and wells. A large number of people accepted Islam. Jaipal decided to compete with the Khwaja in the performance of miracles. Sitting on his deer skin he flew to the heavens. ‘The Khwaja ordered his slippers to bring Jaipal back to earth, which they did. On Jaipal’s request to show him some miracles, the Khwaja’s spirit flew to the highest heaven, where Jaipal also joined him. Getting nearer to the divine presence, on the Khwaja’s orders Jaipal accepted Islam in order to gain the full benefit of that spiritual bliss. When they returned the Khwaja and his party stayed in the town. Pithaura refused to accept Islam and the Khwaja prophesied he would be handed over to the Islamic army.“ (from the Jawahir-i Faridi written in 1623) p.117"

"To settle in Ajmer, before dealing with the local secular ruler, Mu‘in al-din had to overcome the local deity, Shadi Dev, and Jogi Ajaipal, ‘who had no equal in the whole of Hindustan.” Mu‘in al-din’s encounter with Shadi Dev is not without interest. Having settled his opposition and converted him to Islam, Mu‘in al-din, at Shadi Dev’s suggestion, moves into his former temple. The take-over of ‘pagan’ sites is a recurrent feature of the history of the expansion of Islam. The most obvious precedent is to be found in the Muslim annexation of the Hajar al-aswad at Mecca. Jamali tells how Usman Harwani converts a group of fire-worshippers and moves into their temple for two and a half years after which he leaves them in the hands of the original priests who are now Sufi shaykhs. Sir Thomas Arnold remarks that ‘in many instances there is no doubt that the shrine of a Muslim saint marks the site of some local cult which was practised on the spot long before the introduction of Islam.’ “There is evidence, more reliable than the tradition recorded in the Siyar al-Aqtãb, to suggest that this was the case in Ajmer. Sculpted stones, apparently from a Hindu temple, are incorporated in the Buland Darwãza of Mu‘în al-dîn’s shrine. Moreover, his tomb is built over a series of cellars which may have formed part of an earlier temple… Tradition says that inside the cellar is an image of Mahadeva in a temple on which sandal used to be placed every day by a Brahman.“ The shrine still employs a Hindu family to prepare the sandal which is now presented on the grave of Mu‘in al-din. A tradition, first recorded in the ‘Anis al-Arwãh, suggests that the Sandal Khãna is built on the site of Shãdî Dev’s temple.” These relics of Hindu buildings and practice imply that there is some substance behind the Styar al-Aqtab’s story of Mu‘in al-din moving into Shadi Dev’s tomb. At the least it serves as a useful explanation to his followers of why Mu‘in al-din, else-where portrayed as a powerful evangelist, is-buried on ground sacred to the Hindus."

"There has so far been little scholarly success in de-mystifying the Mu’in al Din legend.’ Unfortunately, there are no reliable histories which refer to Mu‘in al-din. The three contemporary historians do not mention him..... All the raw materials from which the later hagiographers constructed their pictures of Mu‘in al-din have been assembled above. They borrow from each other and elaborate on each other, but their basic resources are to be found in the four texts, Siyar al-Awliya’, Syar al-‘Arifin, the apocryphal malfizat, and the Siyar al-Aqtab."

"In the later hagiographies, where the picture of Mu‘in al-din’s tolerance is replaced by a portrait of him as a warrior for Islam, his miraculous powers are used to enhance his success as an evangelist. He brings the seven fire-worshippers to Islam because they see that fire has no power to burn him, and it is through his miraculous powers that Shadi Dev and Jogi Ajaipal are converted."

"The khuddam are the servants of the shrine... Some khuddam claim that they are descended from Mu‘in al-din deliberate misrepresentation... There is an alternative tradition, that the khuddam are descended from converts originally belonging to the Bhil tribe. It is said that there were five brothers called Laikha, Taikha, Shaikha, Jhoda and Bhirda. Jhoda and Bhirda never accepted Islam and settled in Pushkar. The other three brothers became converts through Mu‘in al-din himself. They dedicated their lives to his service and, after his death, looked after his grave as have their descendants ever since."

"Mu‘in al-din is believed to have been Allah’s appointed evangelist in Hindustan, to have been instrumental in the victory of the Muslim armies in their final invasion of India, to have had authority over Mughal emperors, to have performed countless miracles, embodied the values of Islam, to communicate readily with God and man, and to watch constantly over the welfare of his devotees. However, this faith in Mu‘in al-din rests on assumptions about his life and about the origins of the cult which subsequently developed that have only very limited historical justification."

"“It is said that in ancient days Trichila, an execrable monster with three heads, who was a brother of Rawan, with ten heads, had the sway over this country. No human being could oppose him. But as per the saying of the Prophet, ‘Islam will be elevated and cannot be subdued’, the Faith took root by the efforts of Hazarat Natthar Wali. The monster was slain and sent to the house of perdition. His image namely but-ling worshipped by the unbelievers was cut and the head was separated from the body. A portion of the body went into the ground. Over that spot is the tomb of the Wali, shedding rediance till this day.”"

"The court scribe pays fulsome homage to the sufis who “planted firmly the Faith of Islam” in this region. The pride of place goes to Hazrat Natthar Wali who took over by force the main temple at Tiruchirapalli and converted it into his khãnqãh. Referring to the destruction of the Sivalinga in the temple, he observes: “The monster was slain and sent to the house of perdition. His image namely but-ling worshipped by the unbelievers was cut and the head separated from the body. A portion of the body went into the ground. Over that spot is the tomb of Wali shedding rediance till this day.” Another sufi, Qãyim Shãh, who came to the same place at a later stage, “was the cause of the destruction of twelve temples.”"

"Shariat can be fostered through the sword."

"[The observance of certain Hindu customs by Muslim women filled Sirhindi with grief. He observed,] “There would hardly be any women who does not perform one or the other ceremony of Shirk (polytheism) ... Showing respect to the sacred days of Hindus and performing the ceremonies prevalent amongst them are nothing but kufr. For instance, during the Dewali of the kafirs, the ignorant ones amongst Muslims, particularly women, perform the ceremonies of kufr. They celebrate it like their own Jd and send presents to their daughters and sisters like the hafirs and Mushriks ... They attach much importance and weight to this season. All this is Shirk and kufr’."

"The spread of the illustrious Sharia depends according to 'the shar is under the sword' upon the assistance and care of the great Sultans. ... The Indian infidels fearlessly destroy temples and erect temples in their place. In Tanesar, in the pool of Kurkhet, there was a mosque and a tomb of a saint. .They destroyed these and erected a big idol temple in their stead. The infidels publicly observe the customs of infedility..."

"“Fighting the unbelievers and treating them harshly is one of the requirements of religion.”"

"Whenever a Jew is killed it is to the benefit of Islam.”"

"“The honor of Islam is in the degradation of unbelief and the people of unbelief.”"

"“The original aim of taking the jizya from [unbelievers] is for their degradation and this degradation [ought to be] to the extent that they cannot wear nice clothing for fear of the jizya ... and that they are always fearful and trembling ....”"

"These days the accursed infidel of Gobindwal was very fortunately killed. It is a cause of great defeat for the reprobate Hindus. With whatever intention and purpose they are killed – the humiliation of infidels is for Muslims, life itself. Before this Kafir (Infidel) was killed, I had seen in a dream that the Emperor of the day had destroyed the crown of the head of Shirk or infidelity. It is true that this infidel [Guru Arjun] was the chief of the infidels and a leader of the Kafirs. The object of levying Jizya (tax on non-Muslims) on them is to humiliate and insult the Kafirs, and Jihad against them and hostility towards them are the necessities of the Mohammedan faith."

"Whenever a Jew is killed, it is for the benefit of Islam."

"It is therefore enjoined upon every Muslim to wage a regular crusade against all innovations."

"Cow-sacrifice in India is the noblest of Islamic practices. The kafirs [Hindus] may probably agree to pay jizya but they shall never concede to cow-sacrifice…. The real purpose in levying jizya on them [Hindus] is to humiliate then to such an extent that, on account of fear of jizya, they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It intended to hold them under contempt and to uphold the honor and might of Islam."

"Kufr and Islam are opposed to each other. The progress of one is possible only at the expense of the other and co-existence between these two contradictory faiths is unthinkable."

"The honour of Islam lies in insulting kufr and kafirs. One who respects kafirs, dishonours the Muslims. To respect them does not merely mean honouring them and assigning them a seat of honour in any assembly, but it also implies keeping company with them or showing considerations to them. They should be kept at an arm's length like dogs.... If some worldly business cannot be performed without them, in that case only a minimum of contact should be established with them but without taking them into confidence. The highest Islamic sentiment asserts that it is better to forego that worldly business and that no relationship should be established with the kafirs."

"The real purpose in levying jizya on them (the non-Muslims) is to humiliate then to such an extent that, on account of fear of jizva, they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It in intended to hold them under contempt and to uphold the honour and might of Islam."

"[To Lala Beg he wrote] Cow-sacrifice in India is the noblest of Islamic practices. The kafirs may probably agree to pay jizva but they shall never concede to cow-sacrifice."

"The execution of the accursed kafir of Gobindwal [Sikh leader] is an important achievement and is the cause of great defeat of the accursed Hindus.' Whatever might have been the motive behind the execution, the dishonour of the kafirs is an act of highest grace for the Muslims. Before the execution of the kafirs I had seen in a vision that the Emperor had destroyed the crown of the head of Shirk. Verily he was the chief of the Mushriks and the leader of the kafirs."

"It is said that the Shariat prospers under the shadow of the sword (al-Shara‘ tahat al-saif). And the glory of the holy Shariat depends on the kings of Islam…"

"Islam and infidelity (kufr) contradict one another. To establish the one means eradicating the other, the coming together of these contradictories being impossible. Therefore, Allah has commanded his Prophet to wage war (jihad) against the infidels, and be harsh with them. The glory is Islam consists in the humiliation and degradation of infidels and infidelity. He who honours the infidels, insults Islam. Honouring (the infidels) does not mean that they are accorded dignity, and made to sit in high places. It means allowing them to be in our company, to sit with them, and talk to them. They should be kept away like dogs. If there is some worldly purpose or work which depends upon them, and cannot be served without their help, they may be contacted while keeping in mind all the time that they are not worthy of respect. The best course according to Islam is that they should not be contacted even for worldly purposes. Allah has proclaimed in his Holy Word (Quran) that they are his and his Prophet’s enemies. And mixing with these enemies of Allah and his Prophet or showing affection for them, is one of the greatest crimes… …The abolition of jizyah in Hindustan is a result of friendship which (Hindus) have acquired with the rulers of this land… What right have the rulers to stop exacting jizyah? Allah himself has commanded imposition of jizyah for their (infidels’) humiliation and degradation. What is required is their disgrace, and the prestige and power of Muslims. The slaughter of non-Muslims means gain for Islam… To consult them (the kafirs) and then act according to their advice means honouring the enemies (of Islam), which is strictly forbidden… The prayer (=goodwill) of these enemies of Islam is false and fruitless. It should never be called for because it can only add to their numbers. If the infidels pray, they will surely seek the intercession of their idols, which is taking things too far… A wise man has said that unless you become a maniac (diwanah) you cannot attain Islam. The state of this mania means going beyond considerations of profit and loss. Whatever one gains in the service of Islam should suffice…"

"Ram and Kirshan whom Hindus worship are insignificant creatures, and have been begotten by their parents… Ram could not protect his wife whom Ravan took away by force. How can he (Ram) help others?… It is thousands of times shameful that some people should think of Ram and Kirshan as rulers of all the worlds… To think that Ram and Rahman are the same, is extremely foolish. The creator and the creature can never be one… The controller of the Cosmos was never called Ram and Kirshan before the latter were born. What has happened after their birth that they have come to be equated with Allah, and the worship of Ram and Kirshan is described as the worship of Allah? May Allah save us! Our prophets who number one lakh and twenty-four thousand have encouraged the created ones to worship the Creator… The gods of the Hindus (on the other hand) have encouraged the people to worship them (the gods) instead… They are themselves misguided, and are leading others astray… See, how the (two) ways are different!"

"Before that kafir [Guru Arjun Deva] was executed this recluse [meaning himself] had seen in a dream that the reigning king had smashed the skull of idolatry. Indeed, he was a great idolater, and the leader of the idolaters, and the chief of unbelievers. May Allah blast him! The Holy Prophet who is the ruler of religion as well as the world, has cursed the idolaters as follows in some of his prayers – “O Allah, demean their society, create divisions in their ranks, destroy their homes, and get at them like the mighty one.” It is required by religion [Islam] that jihad should be waged against the unbelievers, and that they should be dealt with harshly… It is obligatory on Muslims to acquaint the king of Islam with the evil customs of false religions… Maybe the king has no knowledge of these evil customs… Some Ulama of Islam should come forward, and proclaim the evils present in their (unbelievers’) ways… It will be no excuse on the Day of Judgment that they did not proclaim the tenets of the Shariat because they were not called upon (to do so)…"

"The Shariat prevails under the shadow of the sword (al Shara‘ tahat al-saif) - according to this (saying), the Shariat can triumph only with the help of mighty kings and their good administration. But for some time past this saying has been languishing, which means inevitably that Islam has become weak. The unbelievers (Hindus) of Hindustan are demolishing mosques, and erecting their own places of worship on the same sites. There was a mosque in the tank of Kurukhet (Kurukshetra) at Thanesar, as also the tomb of some (Muslim) saint. These have been demolished, and a huge gurudwara has been constructed on the same sites. Besides, the kafirs are holding many celebrations of kufr… It is a thousand pities that the reigning king is a Mussalman, and we recluses find ourselves helpless. There was a time when Islam stood glorified due to the might and prestige of its kings, and the Ulama and the Sufis were honoured and held in high regard. It was with their help that the kings made the Shariat prevail. I have heard that one day Amir Taimur was passing through the bazar at Bukhara when, by chance, the inmates of Khwaja Naqshbandi’s khanqah were beating the dust out of the mats used in that place. Because Islam was intact in Amir Taimur, he stopped at that spot and regarded the dust of the khanqah as musk and sandal. He met a good end."

"Therefore, it is necessary that infidelity should be cursed in order to serve the faith (Islam). Cursing unbelief in the heart is the lesser way. The greater way is to curse it in the heart as well as with the body. In short, cursing means to nourish enmity towards enemies of the true faith, whether that enmity is harboured in the heart when there is fear of injury from them (infidels), or it is harboured in the heart as well as served with the body when there is no fear of injury from them. In the opinion of this recluse, there is no greater way to obtain the blessings of Allah than to curse the enemies of the faith (be impatient with them). For Allah himself harbours enmity towards the infidels and infidelity… Once I went to visit a sick man who was close to death. When I meditated on him, I saw that his heart was layered with darknesses. I intended to remove those darknesses. But he was not yet ready for it… When I meditated more deeply, I discovered that those darknesses had gathered due to his friendship with the infidels. They could not be dispersed easily. He had to suffer torments of hell before he could get purged of them…"

"Every person cherishes some longing in his heart. The only longing which this recluse (meaning himself) cherishes is that the enemies of Allah and his Prophet should be roughed up. The accursed ones should be humiliated, and their false gods disgraced and defiled. I know that Allah likes and loves no other act more than this. That is why I have been encouraging you again and again to act in this way. Now that you have yourself arrived at that place, and have been appointed to defile and insult that dirty spot and its inhabitants, I feel grateful for this grace (from Allah). There are many who go to this place for pilgrimage. Allah in his kindness has not inflicted this punishment on us. After giving thanks to Allah, you should do your best to ruin that place and their false gods… whether the idols are carved or uncarved. Let us hope that you will not act slow. Physical weakness and severity of the cold weather, comes in my way. Otherwise, I would have presented myself, and helped you in doing the job. I would have liked to participate in the ceremony and mutilate the stones…"

"A few specimens should suffice to show the quality of this man’s mind. In letter No. 163 he wrote: “The honour of Islam lies in insulting kufr and kafirs. One who respects the kafirs dishonours the Muslims… The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam.” In Letter No. 81 he said: “Cow-sacrifice in India is the noblest of Islamic practices. The kafirs may probably agree to pay jiziya but they shall never concede to cow-sacrifice.” After Guru Arjun Deva had been tortured and done to death by Jahangir, he wrote in letter No. 193 that “the execution of the accursed kafir of Gobindwal is an important achievement and is the cause of the great defeat of the Hindus.”"

"“It was the sufi saints who initiated the struggle for the establishment of an Islamic state in India. Khwaja Muinuddin Chisti, Khwaja Nizamuddin Aulia and Bakhtiyar Kaki opposed the secularist policies of the kings of the slave dynasty of medieval India. Mujadid al-Thani Ahmed Sirhindi organized a resistance movement against the Mughal Emperor Akbar and his attempts to establish a secular Indian polity. The Mujidid’s disciples and devotees included Akbar’s great-grandson, the dervish Prince Aurangzeb Alamgeer.”"

"As Ayesha Jalal points out, he was “a firm believer in the need to use state power to enforce Islam”."

"Sirhindi follows up his utter rejection of the beliefs and practices of Hinduism with an equally outspoken statement of his attitude regarding the position of the Hindus in the Mughul empire. The honour of Islam demands the humiliation of the infidels and their false religion. To achieve this objective, jizyah should be mercilessly levied upon them, and they should be treated like dogs. Cows should be slaughtered to demonstrate the supremacy of Islam. The performance of this rite is, in India, the most important symbol of Islamic domination. One should refrain from dealing with the infidels unless absolutely necessary, and even then treat then with contempt. Islam and infidelity are two irreconcilable opposites. One thrives upon the degradation of the other. Sirhindi's deep-seated hatred of the non-Muslims can be best illustrated by his rejoicing at the execution in 1606 of Arjun, the fifth guru of the Sikhs."

"Although Sirhindi wrote a number of treatises on Sufi themes, he is best known for his letters ( maktubat ) to various Sufi shaykhs and Mughal dignitaries, which have been regarded as a turning point in the development of Indo-Muslim religious thought. Sirhindi’s insistence on strict adherence to the sharia was at least partially responsible for inspiring the Mughal emperor, Awrangzib, to carry out orthodox reforms that reversed the heretical developments of his prede- cessor, Akbar’s rule. ... Sirhindi also wrote a number of letters concern- ing the martial jihad and relations with non-Muslims under Muslim rule. In these letters, Sirhindi consistently advocates a harsh and uncompromis- ing stance toward the Hindus under Mughal rule."

"Sirhindi’s harsh stance with regard to the martial jihad and the subjugation of those who refuse to embrace Islam is no less uncompromising than that of his Sufi spiritual predecessors al-Jilani, al-Ghazali, and Ibn ‘Arabi. Like the other Sufi s whose writings we have examined thus far, Sirhindi exemplifi es the Sufi synthesis of the spiritual path with outward doctrinal concerns in that in his writings he addresses esoteric spiritual topics (e.g. the aforementioned prophetic and saintly ways) as well as practical matters concerning the Muslim conduct of state with regard to non-Muslims."

"His is perhaps the most distinct contribution of Indian Islam to the religio-mystical thought of Islam in general. But, on the other hand his easy victory, especially the one against the rationalists, gave to Indian Islam the rigid and conservative stamp it bears today. In a way he was the pioneer ot what modern Islam is today in the Indo-Pakistan sub-continent—isolationist, self-confident, conservative, deeply conscious of the need of a reformation but distrustful of innovations, accepting speculation in theory but dreading it in practice, and insular in its contact with other civilizations. This is not surprising because at one time or other the intellectual leaders of modern Muslim India, Sayyid Ahmad Khan, Iqbal and Abu’l Kalam Azad, widely different though their religious and political solutions have been, had come under the influence of Shaykh Ahmad Sirhindi."

"Thus long before British rule and long before modern political notions of Muslim nationhood, the consensus of the Muslim community Tn India had rejected the eclectisim of Akbar and Dara Shukoh for the purified Islamic teachings of Shaikh Ahmad of Sirhindi and Shah Wall-Ullah. Cultural apartheid was the dominant ideal In medieval Muslim India, in default of cultural victory."

"No one can possibly underestimate the great influence exerted on the life and activities of Aurangzib by the orthodox reform movement in Indian Islam started by Mujaddid Alf-i-SanI Shaikh Ahmad Sirhindi (1563-16241, the aims of which were regeneration and rejuvenation of Islam in strict accord with the shar'iyat and “the establishment of a true Islamic State conforming to Islamic ideas and practices in all its activities. While a prince, Aurangzib came into contact with Khvaja Muhammad M'asum, -son of Mujaddid Ahmad Sirhindi. He held him in high esteem and sought his advice on important matters of Muslim theology. After his accession to the throne also, he maintained his contact with the Khvaja and his son Muhammad Saifuddin as well, and their influence had much to do in bringing him within the fold of the orthodox .school and shaping his puritanic state policy."

"When the Mughal emperor Akbar manifested general tolerance of all religions, the Muslim religious class, the ‘ulamā’, were not at all amused. As a result, there were a number of Islamic Revivalist Movements, some of which included a belief in the coming of a Messiah, who would sweep away all the corruption and inaugurate an era of piousness, a true, pristine Islam. One of the first to launch such a revival movement was Shaykh Ahmad Sirhindī5 [1564-1624], later known as Mujaddidi Alf-i Thānī (the Renovator of Islam). For Sirhindi, the sunna and Sharī‘a remain the most important components of Islamic culture."

"Despite being a member of the Naqshbandi order of the Sufis, Sirhindi insists that Sufi experience is inferior to the Sharī‘a, because Sharī‘a “is based on incontrovertible proof, while Sufi experience is a result of fallible speculation only….Any Sufi experience that is rejected by the Sharī‘a is heresy.” Sirhindi denounces all innovations, even so-called good innovations (bid‘a hasanah). He does not approve of certain customs introduced by some Sufi orders, such as music (samā‘), dancing (raqs) singing (naghmah), and ecstatic sessions (wajd, tawājud). Sirhindi also attacked the Shi‘a in a most violent and bitter manner in his Epistle on the Refutation of the Shi‘is, arguing that it was his duty to denounce heretical ideas wherever they appear."

"Like many fundamentalists, Sirhindi has no tolerance for philosophers, since he believed that “the human intellect is incapable of understanding properly the nature of God without prophetic assistance.” But this rejection of the philosophers also “leads him to an equally indignant rejection of their [the philosophers] natural sciences. Their geometry, astronomy, logic, and mathematics are useless as far as the hereafter is concerned and fall therefore within the category of ‘inconsequential things’ [mā lā ya‘nī].”"

"Sirhindi also launched a vicious attack on Hinduism, and believes all Hindus, since they were guilty of shirk, must be humiliated whenever possible. Sirhindi stood for a ruthless suppression of innovations..."

"Sirhindi argues one should adhere to the Prophet’s sunna and to the sharī‘a, which was most comprehensive and “the essence of all heavenly books was included in the Koran. Hence all those who pinned their faith on the Sharī‘a were superior to all peoples and nations who did not. He condemned the study of philosophy and the beliefs of the Mutazilas and their followers, in most emphatic terms.”"

"Musalmans are separate from Hindus; they cannot unite with the Hindus. After bloody wars the Musalmans conquered India, and the English took India from them. The Musalmans are one united nation and they alone will be masters of India. They will never give up their individuality. They have ruled India for hundreds of years, and hence they have a prescriptive right over the country. The Hindus are a minor community in the world. They are never free from internecine quarrels; they believe in Gandhi and worship the cow; they are polluted by taking other people's water. The Hindus do not care for self-government; they have no time to spare for it; let them go on with their internal squabbles. What capacity have they for ruling over men? The Musalmans did rule, and the Musalmans will rule."

"The Urdu pamphlet Daî Islâm by Khwaja Hasan Nizami came into his hands. He immediately wrote in answer a pamphlet, the title of which clearly expressed his violent reaction: ‘The Hour of Danger: Hindus, be on your guard! The order has been given to attack and destroy the fortress of your religion in the hidden dead of night!’ (…) The Swami found out that the pamphlet was in fact only the introduction to a larger volume called Fâtamî Dawat-i-Islâm, which had been published as early as 1920, years before the shuddhi of the Malkanas started. In this the Swami saw proof that the Muslim reaction of the day was not merely against the shuddhi and sangathan movements, but rather was part of a sinister plot hatched years earlier. In his pamphlet the Swami went on to show how Nizami in his own introduction referred to his consultations with many Muslim leaders, including the Aga Khan, and how all had agreed that the publication of his work should remain a carefully kept secret within the Muslim community. The single purpose of the pamphlet was to describe all the means, fair and foul, by which Hindus could be induced to become Muslims. (…) In the conclusion of his own booklet, the Swami suggested some ways in which the Muslim threat could be countered. The openness and ethics of his methods stood in strong contrast with Nizami’s tactics.”"

"Swamiji had written a pamphlet, The Hour of Danger, in which he had warned Hindu society to be on its guard against mischievous Muslim machinations. According to his biographer, J.T.F. Jordens, “In his pamphlet the Swami went on to show how Nizami in his own introduction referred to his consultations with many Muslim leaders, including the Agha Khan, and how all had agreed that the publication of his work should remain a carefully kept secret, within the Muslim community. The single purpose of the pamphlet was to describe all the means, fair and foul, by which Hindus could be induced to become Muslims.... The Swami felt that he had uncovered a giant conspiracy. His pamphlet consisted practically entirely of quotations from Nizami’s work, showing how all Muslims should be involved in the fight for the spread of Islam: how pirs, fakirs, politicians, peasants, zamindars, hakims, etc. could be used and what their allotted task should be. It also stressed the need for secrecy and for an extensive spy network.’"

"In the meanwhile Khwaja Hasan Nizami of Delhi had brought forth a sensational book which purported to teach the Musalmans the quickest and most comprehensive ways of converting Kafirs to Islam. He sketched out how every Musalman from the lowest to the highest, from the fallen prostitute to the Vab'l, the Doctor, the Zamindar and the great Nawab could help the cause of Islam, i. e, the conv^sion of non- Muslims to Islam. the prostitute was required to exert her influence on her Hindu paramours for bringing them round to Islam, the bangle-seller was required to seduce Hindu girls, the Ekka driver to seduce away Hindu ladies and orphans, the Vakil and Doctor to influence their Hindu clients, the Zamindar and Nawab by their various influences to bring round the Hindu tenants under them to the cause of Islam. Strange to say, this mischievous book with its most wretched and fallen devices of propagating Islam which should have been torn to shreds, denounced and discountenanced by the sensible Muslim leaders, found silently the largest sale in the Muslim community for it fitted in with the mentality of the high and the low alike amongst the Musalmans,’who had already begun to work on the lines enunciated by it. The shrewd Khwaja was now an apostle of Islam and was seated high in the hearts of the Muslim community. The Nizam of Hyderabad fixed an allowance for him and other Muslim States and Zamindars follower! suit. Instances after instances of MohameHan Deputy Magistrates, Police and Excise Inspectors, Zamindars and Nawabs acting on these lines were discovered soon after. It was only when a translation of this book was incidently published that the eyes of the Hindu com- munity were opened and they soon found that secret kidnapping, abduction and seduction of Hindu girls and orphans by Muslim in almost every town of Northern Hindasthan had become the order of the day. Hindus individually and through their Hindu Sabhas now began to exercise vigilance, detect such dirty attempts, rescue Hindu widows, girls and orphans and bring the offenders to book."

"Of the many pamphlets and brochures in Urdu instructing Muslims in the ways of converting Hindus, only one may be examined to give an idea of the stuff contained in such literature. It is the Daiye Islam (Propagation of Islam) by Khwaja Hasan Nizami. Hasan Nizami was a sufi divine connected with the dargah of Nizamuddin Awliya of Delhi. The pamphlet teaches the Muslims the quickest and comprehensive way of converting Kafirs to Islam. The Khwaja exhorted Muslims of all categories from the highest to the lowest, to serve the cause of Islam by helping in the conversion of non-Muslims to Islam. In this missionary endeavour Zamindars and Nawabs, doctors and prostitutes, ekka players and bangle sellers were all invited to make their contribution. Muslim lawyers and doctors were to influence their Hindu clients to convert. Nawabs and Zamindars were to pressurize Hindu tenants under them to become Musalman. The prostitute was required to exert her influence on her Hindu visitors and admirers into becoming Muslims. The bangle seller was to seduce young Hindu girls and the ekka driver was to seduce away Hindu ladies and children. Such a recipe was neither spiritual nor edifying but it fitted with the Muslim mentality. The pamphlet recorded wide sale among Muslims. The Nizam of Hyderabad fixed an allowance for the Khwaja and other Muslims Chiefs and Zamindars followed suit. Muslim magistrates, police and excise inspectors and other influential officials were found working according to the plan laid out by this sufi devotee of Islam."

"We have seen how the sufi divine Khwaja Hasan Nizami in his Daiye Islam had instructed the Muslims on the ways to convert Hindus to Islam. His over-enthusiasm cautioned the Hindus. The instructions did not remain a secret, the book was translated and the Hindus found out how and why secret kidnappings, abductions and seductions of Hindu girls by Muslims in almost every town and city of northern India had become the order of the day. Hindus, individually and through their organisations, began to exercise vigilance. They began to undo such dirty attempts by rescuing Hindu girls, widows and orphans and bringing the offenders to book."

"A new type of wisdom, though within the four walls of Islamic fanaticism and day-dreaming, dawned upon Khwaja Hasan Nizami in the early years of the 20th century. He was no ordinary pen-pusher or paid mullah in some suburban mosque. On the contrary, he was a highly placed ‘divine’ in the hierarchy of Nizamuddin Auliya’s prestigious silsilã, and widely honoured in the Muslim world. He published in 1920 a big book, Fãtami Dãwat-i-Islam, in which he advocated all means, fair and foul, by which Hindus were to be converted to Islam. He advised the mullahs to concentrate on Hindu ‘untouchables’, and convert them en masse so that Muslims could achieve parity of population with the Hindus. He disclosed in the introduction to his book that he had consulted many Muslim leaders including the Agha Khan regarding the soundness of his scheme, and that all of them had agreed with the caution that the scheme should be kept a closely guarded secret. Unfortunately for the Khwaja, the scheme came to the notice of Swami Shraddhananda who exposed it, fought it tooth and nail, and frustrated it completely by means of his Shuddhi Movement."

"..Paradise is only at a place where no mulla lives, Where no uproar and clamor from mulla is heard, May the world rid itself of terror of a mulla,May no one pay heed to his fatwas. In a city where a mulla dwells, No wise man is ever found.."

"“When I had gone through the Persian translation of this book (the Joga-Vashishta), which is attributed to Shaikh Sufi, I saw in a dream two dignified figures of calm appearance, one of them standing on a higher level than the other. I was drawn involuntarily to their presence… and Vashishta with great affection and graciousness placed his hand on my back, and said: ‘Rama, here is an earnest seeker of knowledge, and a comrade (lit. brother) of yours in true search of the Reality; embrace him’. Ramchandra held me in his embrace with great warmth and love. Then Vashishta gave to Ramchandra some sweets which I ate out of his hand. After having seen this in dream my desire to have this book translated became greater than ever; and one man from among my servants was appointed to translate this work. This translation was completed under the supervision of the Pandits of Hindustan.” (pp. 116-17, Dr. K.R. Qanungo’s book ‘Dara Shukoh’.)"

"After gradual research; I have come to the conclusion that long before all heavenly books, God had revealed to the Hindus, through the Rishis of yore, of whom Brahma was the Chief, His four books of knowledge, the Rig Veda, the Yajur Veda, the Sarna Veda and the Atharva Veda."

"Bigger in nature was the protest lodged by the citizens of Delhi when the vanquished Prince Dara Shukoh was humiliated and later executed by Aurangzeb in 1658. Francois Bernier was present in Chandni Chowk and witnessed the event. He writes that “the crowd assembled upon this disgraceful occasion was immense; and everywhere I saw the people weeping and lamenting the fate of Dara.”"

"When that the impious seed of heresy, By Akbar nourished, sprang and sprouted fresh In Dara’s soul, the candle of the heart Was dimmed in every breast, no more secure Against corruption our Community Continued ; then God chose from India That humble-minded warrior, Alamgir..."

"In one of his letters Aurangzeb himself writes: “The fate of Dara Shukoh excited the passions of the misguided citizens of Delhi. They wept in sympathy with him and pelted the loyal Malik Jiwan who had brought him to justice with pots full of urine and excreta.” Royal troops went into action and according to Khafi Khan, “several persons were knocked down and killed and many were wounded… If the Kotwal had not come forward with his policemen, not one of Malik Jiwan’s followers would have escaped with life.”"

"The Hindus' sense of gratitude knows no bounds to Muslim rulers like Zayn al-‘Abidin (1420-70) of Kashmir, ‘Alau d-Din Husayn Shah (1493-1519) of Bengal, and Akbar the Great Mughal, who behaved towards Indians as Indians and at whose hands they could heave a sigh of relief from religious persecution. The three rulers tried their utmost to Indianize their rule and restore the dignity of Hindu community and culture, the latter essaying the uphill task of integrating Islam therewith, followed in this behalf by Prince Dara Shukoh. Who that has even the faintest sense of history can dispute the point that they were all intensely Indian, putting many a Hindu to shame in their patriotic fervour."

"“So long as you held the reins of government I never did anything without your permission, nor did I ever step beyond my jurisdiction. During your illness Dara usurped all power, girt up his loins to promote Hinduism and destroy Islam, and acted as king, totally setting you aside. The government fell into disorder... . My march on Agra was not due to a rebellious spirit, but to a desire to put an end to Dara’s usurpation, his lapse from Islam, and his exaltation of idolatry throughout the empire.... I was compelled, out of regard for the next world, to take up the perilous load of the crown, from sheer necessity and not from free choice, for restoring peace and the rules of Islam in the realm.”"

"“When Aurangzeb learnt that the head of Dara had arrived, he ordered it to be brought to him in the garden on a dish, with the face cleaned of the blood on the surface and a turban on the head. He called for lights to be brought so that he might see the mark borne by the prince on his forehead, and might make sure that it was the head of Dara, and not that of another person. After he had satisfied himself, he told them to put it on the ground, and gave it three thrusts in the face with the sword he carried by way of staff, saying, ‘Behold the face of a would-be king and emperor of all the Mogul realms. Take him out of my sight.’... He gave secret orders to place it in a box, to be sent by runners to the eunuch Atbar can (I‘tibãr Khãn), who had charge of Shahjahan’s prison, with orders to deliver it to him (Shahjahan) when seated at table. It was to be offered in his name as a plat. This was planned by Aurangzeb with great glee…."

"Canonical Law and Faith apprehended many kinds of disturbance from his life. So, the Emperor, both out of necessity to protect the Faith and Holy Law, and also for reasons of State, considered it unlawful to allow Dara to remain alive any longer as a destroyer of the public peace.” Thus does the official history published under Aurangzib’s authority justify this act of political murder."

"Those executioners of tyranny and barbarity arrived at the garden of Khizrabad at seven O’clock at night. They entered the room where the afflicted prince was walking up and down repeating the words referred to: Muhammad mara mi-kushad, ibn-ullah mara jan mi-bakhshad [Muhammad kills me, and the Son of God gives me life; interpreted as Dara’s desire to convert to Christianity at this moment]. They laid hands upon him, and, showing neither compassion nor respect, flung him to the ground and cut off his head. Leaving the body to welter in its blood, they carried the head with all haste to Aurangzeb’s presence. It was then eight O’clock at night, and he was in the garden of the palace. Such was the tragic and lamentable fate meted out to the unhappy prince Dara, first-born and heir to the Mogul empire, loved and cherished by his father, Shahjahan, and respected by the people. Neither his good qualities nor his rank sufficed to deliver him from the evil designs of Aurangzeb, nor from the ill-effects of his own bad qualities."

"When Aurangzeb learnt that the head of Dara had arrived, he ordered it to be brought to him in the garden on a dish, with the face cleaned of the blood on the surface and a turban on the head. He called for lights to be brought so that he might see the mark borne by the prince on his forehead, and might make sure that it was the head of Dara, and not that of another person. After he had satisfied himself, he told them to put it on the ground, and gave it three thrusts in the face with the sword he carried by way of staff, saying, “Behold the face of a would be king and emperor of all the Mogul realms. Take him out of my sight.” He gave secret orders to place it in a box, to be sent by runners to the eunuch Atbar can [Iti’bar Khan], who had charge of Shahjahan’s prison, with orders to deliver it to him when seated at table. It was to be offered in his name as a plat… On receipt of Aurangzeb’s orders, Iti’bar Khan, to comply with them, waited until the hour when Shahjahan had sat down to dinner. When he had begun to eat, Iti’bar Khan entered with the box and laid it before the unhappy father, saying: “King Aurangzeb, your son, sends this plat to your majesty, to let him see that he does not forget him.” The old emperor said: “Blessed be God that my son still remembers me’. The box having been placed on the table, he ordered it with great eagerness to be opened. Suddenly, on withdrawing the lid, he discovered the face of Prince Dara. Horrified, he uttered one cry and fell on his hands and face upon the table, and, striking against the golden vessels, broke some of his teeth and lay there apparently lifeless."

"The Muslim Mashaikh were as keen on conversions as the Ulama, and contrary to general belief, in place of being kind to the Hindus as saints would, they too wished the Hindus to be accorded a second class citizenship if they were not converted. Only one instance, that of Shaikh Abdul Quddus Gangoh, need be cited because he belonged to the Chishtia Silsila considered to be the most tolerant of all Sufi groups. He wrote letters to Sultan Sikandar Lodi, Babur and Humayun to re-invigorate the Shariat and reduce the Hindus to payers of land tax and Jiziyah. To Babur he wrote, “Extend utmost patronage and protection to theologians and mystics… that they should be maintained and subsidized by the state… No non-Muslim should be given any office or employment in the Diwan of Islam. Posts of Amirs and Amils should be barred to them. Furthermore, in confirmity with the principles of the Shariat they should be subjected to all types of indignities and humiliations. The non-Muslims should be made to pay Jiziyah, and Zakat on goods be levied as prescribed by the law. They should be disallowed from donning the dress of the Muslims and should be forced to keep their Kufr concealed and not to perform the ceremonies of their Kufr openly and freely… They should not be allowed to consider themselves equal to the Muslims.”"

"He went from Shahabad to Nakhna where Sultan Sikandar was encamping. His mission was to personally remind the Sultan of the kingly duties and exert his influence over him and his nobles. He also wrote letters to Mir Muhammad, Mir Tardi, Ibrahim Khan Sherwani, Said Khan Sherwani, Khawas Khan and Dilawar Khan, making frantic appeals to them to live up to the ideals of Islam, to zealously uphold and strictly enforce the Shariat and extend patronage to the Ulama and the Mashaikh. Such communications and advices did not go in vain."

"Shaikh Abdul Quddus combined spirituality with dogmatism. “His letters to Sultan Sikandar Lodi and Babur (1526-30) show that he was as anxious to maintain Muslim rule as any wordly Muslim, that he had no scruples in using the language of a courtier in asking the rulers… to establish the Shariah…”"

"Hypocrisy is wretched because the hypocrite says with his tongue what is not in his heart. He wrongs his tongue and oppresses his heart. But if the heart is sound, the condition of the tongue follows suit. We are commanded to be upright in speech, which is a gauge of the heart's state."

"We live in the age of Noah (a.s.) in the sense that a flood of distraction accosts us. It is a slow and subtle drowning. For those who notice it, they engage in the remembrance of God. The rites of worship and devotion to God's remembrance (dhikr) are planks of the ark. When Noah (a.s.) started to build his ark, his people mocked him and considered him a fool. But he kept building. He knew what was coming. And we know too."

"When the Prophet says "brother", we should interpret this as universal brotherhood, which includes Muslims and non-Muslims."

"One of the things that I see in the United States happening, that is troubling to me, is a lot of young Muslims are abandoning those thawabit, those things that really... Once you begin to abandon them, your religion unravels. Like pulling the thread on a woven garment."

"What sweeter than this in the world! Friend met friend and the lover joined his Beloved. That was all sorrow, this is all joy Those were all words, this is all reality."

"Love came and flew as blood in my veins Emptied me of myself and filled me with beloved. Each part of my being she conquered Now a mere name is left to me and the rest is she."

"The first step in Sufism is the breaking of inkpot and the tearing-up of books and the forgetting of all kinds of intellectual knowledge."

"Freedom from lower qualities is an essential qualification required for spiritual progress."

"If you wish that God should dwell in your heart, purify your heart from all save Him for the king will not enter a house filled with stores and furniture. He will only enter a heart which is empty of all save Himself."

"Take one step out of yourself that you may arrive at God."

"Hell is where you are and Paradise where you are not."

"Evil is thou', and the worst evil is thou', which thou knowest it not."

"There is nothing inside this coat except Allah."

"When I was a lion, panther was my prey; I caught everything which I hunted. When I came to embrace tightly love for you, A lame fox drove me from den."

"Through love we're slain, the world's our slaughter house We've no food nor sleep, the world's our cookhouse. We've no desire for paradise, because Our hell's a hundred times loftier than that."

"If you don not come to repent your existence, You'll never approach the circle of gnostics and drunkards Unless in other's eyes you become an infidel, In the creed of lovers, you'll never be Muslim."

"Every man whose faith is other than predestinarian Is, according to the Prophet, even as a guebre."

"از هر طرفی چهره گشایی که منم در هر صفتی جلوه‌گر آیی که منم با اینهمه گهگاه غلط می‌افتم‎ نادان کس و بله روستایی که منم‎"

"Were Women all like those whom here I name, Woman to man I surely would prefer; The Sun is feminine, nor deems it shame; The Moon, though masculine, depends on her."

"My birthplace is Jam, and my pen Has drunk from (knowledge of) Sheikh-ul-Islam Ahmad Jam, Hence in the books of poetry My pen nam is Jami for these two reasons."

"Good intentions are useless in the absence of common-sense."

"The wise man refuses to be led beyond his own depth."

"Those who live by bread alone will submit, for the sake of it, to the vilest abuse, like a hungry dog."

"Happy is the man who knows the true from the false, and refuses to accept less."

"It is best to avoid low company, whether they come in peace or in war."

"Heart is not free from love pain Painless body is only soil and water Everybody vecomes lover O, there is no leveless heart in the worls."

"The pain night will be ended And separation pain will be remedied Unaware of this fact that this night is so long And from that night to morning there are hundred years."

"How a pleasant word of an old lover that said When there is lovem there is no comfort."

"I was trapped in love And this trap is enough for me."

"My Love stood by me at the dawn of day, And said, 'To grief you make my heart a prey, What I am casting looks of love at you, Have you no shame to turn your eyes away? All my life long I tread love's path of pain, It peradventure 'union' I may gain Better to catch one moment's glimpse of Thee Than earthly beauties' love through lite retain."

"Thou, for whose love I've sacrifice existence, Art, yet art not, the sum of earth's existence, Earth lacks true Being, yet depends thereon— Thou art true Being, Thou art pure existence The Loved One is quite colourless, O heart, Be not engrossed with colours, then, O heart All colours come from what is colourless, And 'who can dye so well as God,' O heart?"

"God has not made with two hearts within him. The incomparable Majesty who has conferred the boon of existence upon thee has placed within thee but one heart, to the end that with single heart thou mayest love Him alone, and mayest turn thy back on all besides and devote thyself to Him alone, and refrain from dividing thy heart into a hundred portions, each portion devoted to a different object."

"Those who fancy that collectedness results from the collecting of wordly goods remain in perpetual distraction, whilst those who are convinced that amassing wealth is the cause of distraction renounce all wordly goods."

"The essence of the 'Truth' most glorious and mose exalted is nothing but Being His Being is not subject to defect or diminution. He is untouched by change or variation, and is exempt from plurality and multiplicity, He transcends all manifestations, and is unknowable and invisible, Every 'how' and 'why' have made their appearance through Him, but in Himself He transcends every 'how' and 'why'. Everything is perceived by Him, while he is beyond perception. They outwaid eye is too dull to behold His beauty, and the eye of the heart is dimmed by the contemplation of His perfection."

"Mir Sayyid ‘Ali Hamadani (1314-1385) began to get Hindu temples demolished and the Hindus converted by reckless use of force throughout his sojourn in Kashmir..."

"Setting out this ‘covenant’, S.A.A. Rizvi writes: In emphasizing such a covenant, Saiyid ‘Ali was acting as an ‘alim and not as a sufi. Sultan Qutub’d-Din adopted Persian dress and divorced one of his wives whom he had illegally married earlier. Occasionally he attended congregational prayers led by the Saiyid on a platform built at the site of the Kali Mandir, which he himself had helped to destroy. The demolition of the temple contravened the covenant; probably the Brahmans had not allowed Saiyid ‘Ali’s followers to stay in the temple and the infringement was used as a pretext and later a precedent set by the Saiyid in Kashmir. Truly, an alim! Hamadani (AD 1314-85) was a famous Sufi and is regarded as their patron saint by Muslims in Kashmir. His renowned dargah in Srinagar stands on the site of a Kali temple which he helped destroy."

"To take one instance, Saiyid Ali Hamadani urged that the following ‘covenant’ be imposed on the Hindus: • They (the Hindus) will not build new idol temples. • They will not rebuild any existing temple which may have fallen into disrepair. • Muslim travellers will not be prevented from staying in temples. • Zimmis will courteously receive a Muslim wishing to attend their meetings. • They will not ride horses with saddle and bridle. • They will not possess swords, bows or arrows. • They will not openly practise their traditional customs amongst Muslims. • They will not mourn their dead loudly....."

"[Sayyid Ali Hamdani built his khanqah on the site of] ‘a small temple which was demolished... the credit of wiping out the vestiges of infidelity and heresy from the mirror of the conscience of the dwellers of these lands [goes to Sayyid Muhammad]."

"Influenced by the unorthodox, controversial doctrines and practices of famous Arab-Spanish Sufi ideologue Ibn Arabi (d. 1240), Moinuddin Chisti and Nizamuddin Auliya were the most unorthodox and liberal amongst India’s Sufis. Annoying the orthodox, they had adopted musical sessions (sama) and dancing (raqs) in their rituals. However, when it came to the real question of Islam, they never took a stand against classical orthodoxy; they always put the Ulema ahead of them in religious matters. To the question of whether dancing and playing of musical instruments, as had been adopted by Sufi dervishes, were permissible, Auliya said, ‘‘What is forbidden by Law (Sharia) is not acceptable.’’ On the question of whether the controversial Sufi devotional practices were permissible or not, he said, ‘‘Concerning this controversy at present, whatever the judge (orthodox Ulema) decrees will be upheld.’’"

"The Sufis of India had no contradiction with the Ulema; both had a common goal—the interest of Islam, but to be achieved through different methods. Auliya used to say, ‘What the Ulema seekto achieve through speech, we achieve by our behavior.’ Jamal Qiwamu’d-din, a long-time associate of Auliya, never saw him miss a single Sunnah of the Prophet."

"Nizamuddin Auliya (1238–1325), toeing the orthodox line, condemned the Hindus to the fire of hell, saying: ‘The unbelievers at the time of death will experience punishment. At that moment, they will profess belief (Islam) but it will not be reckoned to them as belief because it will not be faith in the Unseen... the faith of (an) unbeliever at death remains unacceptable.’ He asserted that ‘On the day of Resurrection when unbelievers will face punishment and affliction, they will embrace faith but faith will not benefit them... They will also go to Hell, despite the fact that they will go there as believers.’"

"In his khutba (sermon), Nizamuddin Auliya condemned the infidels as wicked, saying, ‘He (Allah) has created Paradise and Hell for believers and the infidels (respectively) in order to repay the wicked for what they have done.’"

"Auliya’s thought on Jihad against non-Muslims can be gleaned from his statement that Surah Fatihah, first chapter of the Quran, did not contain two of the ten cardinal articles of Islam, which were ‘‘warring with the unbelievers and observing the divine statutes...’’ He did not only believe in warring with the unbelievers or Jihad, he came to India with his followers to engage in it. He participated in a holy war commanded by Nasiruddin Qibacha in Multan. When Qibacha’s army was in distress facing defeat, Auliya rushed to him and gave him a magical arrow instructing: ‘‘Shoot this arrow at the direction of the infidel army.’ ...Qibacha did as he was told, and when daybreak came not one of the infidels was to be seen; they all had fled!’ 254 When Qazi Mughisuddin inquired about the prospect of victory in the Jihad launched in South India under the command of Malik Kafur, the Auliya uttered in effusive confidence: ‘What is this victory? I am waiting for further victories.’ 255"

"The Auliya used to accept large gifts sent by Sultan Alauddin from the spoils plundered in Jihad expeditions and proudly displayed those at his khanqah (lodge)."

"Shaikh Nizamuddin Auliya (fourteenth century) at many places admits that Hindus “do not embrace Islam”, and that “the heart of these people is not changed through sermons”."

"In Afzalul Favaid Nizimuddin Auliya has been cited as saying: “It would be the day of Resurrection (Qiamat) when women will ride horses or walk about in the streets... . Great harm would be done when women would get freedom’’."

"Shykh Nizãmu’d-Dîn Awliyã’s dargãh in Delhi continued to be and remains till today the most important centre of Islamic fundamentalism in India."

"Tarikh-i-Hasan Khuiihami notes of the conversion of Hindus to Islam by Shamsud-Din Iraqi that ‘twenty-four thousand Hindu families were converted to Iraqi’s faith by force and compulsion (qahran wa jabran).’"

"One of the major commands of Amir Shamsud-Din Muhammad Iraqi carried out by him (Kaji Chak) was the massacre of the infidels and polytheists of this land."

"Tarikh-i-Kashmir, a historical account of Kashmir written by Haidar Malik Chadurah, who served in Sultan Yusuf Shah’s Court (1579–86), records: ‘Sheikh Shams-ud-Din reached Kashmir. He began destroying the places of worship and the temples of the Hindus and made an effort to achieve the objectives.’"

"Fath Shãh ascended the throne in AH 894 (AD 1488-89)… In those days Mîr Shams, a disciple of Shãh Qãsim Anwar, reached Kashmir and people became his devotees. All endowments, imlãk, places of worship and temples were entrusted to his disciples. His Sûfîs used to destroy temples and no one could stop them…"

"“…Baba Ûchah Ganai went for circumambulation of the two harms (Mecca and Medina)… in search of the perfect guide (Pir-i-Kamil). He prayed to God (to help) him when he heard a voice from the unknown that the ‘perfect guide’ was in Kashmir himself… Hazrat Shaikh, Baba Ûchah Ganai… returned to Kashmir… All of a sudden his eyes fell upon a place of worship, the temples of the Hindus. He smiled; when the devotees asked the cause of (his smile) he replied that the destruction and demolition of these places of worship and the destruction of the idols will take place at the hand of the high horn Shaikh Shams-ud-Din Irraqi. He will soon be coming from Iraq and shall turn the temples completely desolate, and most of the misled people will accept the path of guidance and Islam… So as was ordained Shaikh Shams-ud-Din reached Kashmir. He began destroying the places of worship and the temples of the Hindus and made an effort to achieve the objectives.”297"

"Amir Shamsof truthuíd-Din Araki mad a firm resolve to give a crushing defeat to the enemies of the people and the opponents of the religion of Islam in this land of mischief- mongers, and a hotbed of corrupt people. He determined to raise high the banner of Islam, demolish the customs and traditions of idol-worshippers, and eradicate all symptoms of infidelity and ignorance (about Islamic religion) from the misguided people of this land."

"Verdict (Futwa) Shamsuíd-Din Araki fully understood the phenomenon of infidelity, heresy, apostasy and zandaqa (proselytizing) of the people of this (Kashmir) land. He found that none from the lowest to the highest in this land was free from defilement and irreligiosity. Thus some of the ëulema and theologians of those times, who were above fault in their faith, piety and austerity, like Maulana Baseer, Qadi Muhammad Qudsi and others, enquired of Araki for a decree regarding the treatment to be meted out to the proselytes who had defied the principles of Islam. Many learned men, including the above- mentioned theologians, said with one voice that an injunction (futwa) be issued saying that the proselytes and renegades were directed by the Mohammedan law (sharia) to return to the Islamic fold. They should abide by the tenets of Islam; by doing so they will succeed in attaining the aim of their life. And if they do not do so, then the only other way is to put them to sword. No excuse will be entertained thereto nor will the poll tax (jizya) be accepted from them (for continuing as non-Muslims. They have only two options: either to accept Islam or death). With the help and support of Malik Musa Raina, Shamsuíd- Din Araki issued a decree that groups of infidels, worshippers of idols and the rest of people of other communities return to the fold of Islam, abandon proselytizing and heresy, give up all innovations and aberrations of the customary dark and ignorant ways and recite the kelima once again for the renewal of their faith in Islam. They should strengthen and rejuvenate their faith, and make their intentions clean. This order was promulgated throughout Kashmir whose lands extended from the borders of Maraj to those of the extremes of Kamaraj. People should give up customs of polytheists for good. They should be bold and strong and uphold Islamic faith and community and the law of the Prophet and ensure its full growth so that with their individual efforts the banner of Islamic faith is raised to the sky."

"Qadi Muhammad Qudsi composed an excellent mathnawi (ballad) in praise of Shamsuíd-Din Araki in which he has given the details of demolition of the temple, turning it into a mosque, and the efforts of the spiritual leader (Araki) in demolishing the temples. He has also recorded all that Araki had permitted him to do. The mathnavi is recorded here so that readers might enjoy it and send prayers for the soul of the Qadi. God Almighty bless his soul! Pre-Islamic Kashmir Kashmir in earlier times Had no tradition except that of infidelity For idol- houses and lots of idols It was famous among lands and climes. On all sides along the road stood a temple (kalisa) with a strong encirclement Of idol houses, along the road side existed Fireñtemples By every temple there were wicked persons Except them, there existed no other group of people But idols, idol worshipper and idol maker Each side (corner) was made of solid stone A large variety of colourful stone idols therein Every community was of threadñbearers Crowds of them everywhere by the road Would flock to the temple For merry-making and for pilgrimage After Shah-i-Hamadan Then owing to dissensions among communities Islam met with weakness day after day . . . . . . . . . . . . . . . . . . . . . . . . . . .. Nobody cared to promulgate religious law Commandments of religion met with decay Infidelity of olden days was revived The bright sun of religious law illuminated it Once again, according to the prevalent custom Foundations of fire-temples and temples laid Islam got mixed up with infidelity Fundamentals of religion got disjointed. Monks and heretics with their wooden gong Sent flattering words high in the sky The groups of dissemblers Supported and agreed with heresy Wherever was found a shrewd and wise man He shared the heresy of a polytheist Together stood the idol house and hospice And a mosque and a temple If a husband offered namaz (prayer) His wife deliberated with the devil If a father proceeded to some mosque The son made full efforts to stick to heresy Despite the learned of the times Were always there amidst the people Each dignified and experienced Having read each manuscript repeatedly Yet not aware of the basics of faith Nobody was on the path of essence of faith . . . .. . . . . ? No body ever cared for religion They all had adopted the path of falsehood They remained unmindful of real task In the pursuit of perishable riches They were oblivious of perennial torture Arakiís arrival and achievements He raised the banner of faith high in the sky He effaced all idol houses and idols Within the confines of Kashmir territory Temples that had been erected He demolished them wholly with Godís grace He brought a new dispensation in the country He uprooted traces of temples wherever they were And laid the plan for a mosque instead Wherever he demolished a prayer house In short in this ancient valley With the efforts of this spiritual guide Every idol house that was laid waste Became the site for a hospice Today instead of each fire-temple There is either a garden or a paradise Demolition of Islampur idol house A temple in that land of infidels Was the object of their circumambulation From ancient times, nay from antiquity. This was the place where people Of opposite faith lay prostrate in front of idols At this place three times in a year Came together men and women of Kashmir Be they young or old in years Staunchly bound to the tradition of idolatry Some groups for fun and merry-making Used to come there regularly Nobody initiated discarding this custom. From the calendar brought by the revealed Prophet Passed nine hundred and thirteen years With Hindu community and crowds of kafirs There ensued a fighting for that place That supporter of faith and of truthful community Against the forces of rank heretics A great jihadfor the sake of Truth At which warriors would give three cheers For the propagation of the law of Islam He fought battles against the people of idols That with the grace of God the Great Cause The religious preceptor was so victorious Even the intellect failed to comprehend As it proved that small numbers shall prevail He uprooted the foundations of idol-worshippers He laid waste the whole structure of atheism He ordered construction of a building at that site Elegant, adorned and attractive But since this land from the very beginning Was defiled enormously by infidelity It asked definitely for purification By the decree of the Powerful Creator There came a flood and washed the earth And purified it absolutely of heretical impurity Thus it got a good washing and cleaning That no trace of infidelity was left in it"

"When Shamsuíd-Din Araki arrived in this land and demolished the temples of infidels and polytheists, the rulers of the time and the nobles entrusted him with the trusteeship of the Hamadaniyyeh hospice. The first thing he did was to expel the corrupt and faithless heretics from the complex."

""Loving the religion and people of religion is a great thing. However, to focus on the faults of others whilst not assessing one’s own faults is incorrect.’’"

"‘‘ The blessed age of youth is extremely valuable; adorn it with the pleasant hues of Allah’s remembrance.’’"

"Non Muslims... are the field of action of 'tabligh' of islam and form the raw material for this splendid activity. Today, by propagating hatred towards the Hindus, this field is being closed and this material wasted."

"An anecdote relating to Shaikh Jalalu’d-Din’s stay in Deva Mahal reads like other stock-in-trade stories and fairytales. It was related by such an authority as Gisu Daraz. According to him Shaikh Jalalu’d-Din stayed at Pandua in the house of a flower vendor. On the day of his arrival, he found each of the house members crying. On enquiry he was told there was a demon in the temple who daily ate a young man. It was the king’s duty to provide the demon with his daily food. On that day it was the turn of the young son in the family. The Shaikh requested them to send him in place of their son but they refused to accept the offer for fear of the king. The Shaikh, then followed the young man to the temple and killed the demon with a single blow from his staff. When the king accompanied by his retinue reached the temple to worship the demon they were amazed to find the demon killed and an old man dressed in black with his head covered with a blanket. The Shaikh invited them to see the fate with their god. The sight of their vanquished idol prompted them to accept Islam."

"“Shaikh Jalalu’d-Dîn had many disciples in Bengal. He first lived at Lakhnauti, constructed a khanqah and attached a langar to it. He also bought some gardens and land to be attached to the monastery. He moved to Devatalla (Deva Mahal) near Pandua in northern Bengal. There a kafir (either a Hindu or a Buddhist) had erected a large temple and a well. The Shaikh demolished the temple and constructed a takiya (khanqah) and converted a large number of kafirs… Devatalla came to be known as Tabrizabad and attracted a large number of pilgrims.”"

"Shaykh Jalal ad-Din Tabrizi demolished a large temple and constructed a Takiyah (khanqah) at Devatalla (Deva Mahal) in Bengal..."

"The second most outstanding disciple of Shaikh Shihabu’d-Din Suhrawardi, who became famous in Bengal, was Shaikh Jalalu’d-Din Tabrizi. He studied at several places, including Bukhara. Shaikh Jalalu’d-Din and his father were disciples of Shaikh Abu Sa’id Tabrizi, but after the latter’s death Shaikh Jalalu’d-Din went to Baghdad and became the disciple of Shaikh Shihabu’d-Din. He excelled over all the Shaikh’s disciples in serving his pir. Shaikh Shihabu’d-Din was, at that time, quite elderly but continued to perform his yearly hajj. Because of his age, cold food was harmful to him. Shaikh Jalalu’d-Din devised and had made a special type of stove on which pots of hot food could be kept warm. He carried it on his head, dispensing food to the Shaikh whenever it was needed. He continued to serve his pir with great devotion for seven years.... Shaikh Jalalu’d-Din had many disciples in Bengal. He first lived at Lakhnauti, constructed a khangah and attached a langar to it. He also bought some gardens and land to be attached to the monastery. He moved to Devatalla (Deva Mahal) near Pandua in northern Bengal. There a kafir (either a Hindu or a Buddhist) had erected a large temple and a well. The Shaikh demolished the temple and constructed a takiya (khangqah) and converted a large number of kafirs."

"If you like to be saint of God, then desire not the things of this world or the next. Empty yourself for God. Turn your face to Him so that He may turn to you and make you His saint."

"Three veils must be removed from the traveler's heart so that the door of happiness is opened to him. First, should the dominion of both worlds is offered to him as eternal gift, he should not rejoice. The second veil is that if he possesses the dominion of both worlds, and should it be taken from him, he should not feel sorry for his poverty. The third is that he should not be misguided by any praise or favour, for one who is misguided like this, is a low person and the low person is veiled."

"O God, thou knowest that is my eyes the eight Paradises have a little worth when they are compared with that honour which thou hast shown me in giving Thy love or that familiarity which Thou hast given me by he commemoration (dhikr) of Thy Name or that freedom from all else which Thou hast granted me when I meditate on the greatness of Thy Glory."

"You do not so act as to avoid Hell and enter Heaven."

"You know the Devil is your enemy but you do not deal with him as such."

"You know death must overtake you but you make no preparation for it."

"The genuine mystic dwells in the state of unity."

"The worst punishment from God is the separation from Him."

"O God! Whatever punishment you inflict upon me, do not punish me with the humiliation of being veiled from Thee."

"In his youth he would say: "One should worship Him in his youth.""

"One should avoid rich neighbour, rich savant, and Quran reader on payment."

"The entire world is worthless excepting five things: to eat for survival, to take water in order to slake thirst, clothes to cover body, house to dwell in, knowledge just to act upon."

"Sinning upto necessity might be pardonable but for self-conceit and pride it is unpardonable since sin of Adam was the accomplishment of desire and sin of Satan self-conceit."

"He who cannot bridle his own lower soul, how can he purify the same of others."

"Every nearest to Divine presence is given spiritual acumen in proportion to his proximity to Divine sanctuary."

"He who meditates into the mysteries of the Holy Quran is sagacious in true sense."

"Gnostic has an elevated spiritual rank. He eats less, sleeps less and repose less. He is like shinning moon who radiates others and bears the burden of everything on earth, shows right path like light and saturates the heart like water giving it new life."

"Gnostic gets peace after annihilation in Him."

"To meet people with hypocrisy separates one from God."

"Every self-manifestation bestows a new creation and removes a pre-ceding creation. Its removal is the essence of annihilation (fanaa) in the passing self-manifestation and subsistence (baqaa) in the bestowal of the following self-manifestation."

"I take love as my religion wherever its caravans lead, for love is my religion and my faith."

"His is the wisdom of singularity because he is the most perfect existent in the human species. That is why the whole affair began with him and is sealed with him. For he was a prophet while Adam was between water and clay. Then, in his elemental configuration, he was the Seal of the Prophets. And three is the first of the singulars. Every singular beyond one derives from it."

"He is a righteous man, famous among Maghrebians for religion and knowledge, and upon him the smelting of ascets and their tranquility"

"They adopted al-Matiti and al-Zawawi ***** as well as Ibn Sahl for every Zawi"

"God reveals the truth behind the languages of the Quran to those whom He loves and who are true Sufis."

"Renunciation (Zuhd) is a noble station and it is the basis of all spiritual progress. It is the first step on the way to God. Without renunciation one cannot hope to make progress in this respect."

"Gnosis (Marifat) is fire and faith light, gnosis is ecstasy and faith a gift. He differentiates between the believer and gnostic saying that the believer sees by the light of God and the gnostic sees by means of God Himself, and the believer has a heart, but the gnostic has no heart."

"Gnosis (Marifat) is of three kinds: The gnosis of acceptance, the gnosis of reality and the gnosis of contemplation. And in the gnosis of contemplation, understanding and learning and explanation and disputation fade away."

"The Sufis are content with little in the way of worldly goods and are satisfied with the minimum of food to keep them alive; they limit themselves to the least that is necessary by way of clothing and bedding. They choose poverty rather than riches, embrace want and avoid plenty, prefer hunger to satisfaction and little to much. They renounce dignity and honour and rank, show compassion upon mankind and humility towards small and great."

"Lovers do not reach the height of true love until one says to the other, "O Thou who art I.""

"Trust in God is the last station on the Divine Path for nothing remains to be attained through mystical efforts after having experienced spiritual satisfaction."

"Before the time of prayer comes, the servant must be in a state of preparation and his attitude must be that which is essential for prayer, namely a state of reflection and recollection, free from wandering thoughts and consideration or remembrance of anything save God alone. Those who enter in this way upon prayer with heart intent only upon God, will proceed from prayer to prayer in that same state of recollection and will remain in that state after they have ceased to pray."

"Humanity is not destroyed from men any more than blackness is destroyed from that which is black or whiteness from that which is white but that inborn qualities of humanity are converted and transformed by the all-powerful Light that is shed upon them from the Divine Realities. Those who inculcate the doctrine of Fana mean the obliteration of one's own deeds and works of devotion through the continuance of regarding God as the doer of those deeds on behalf of His devotee."

"The more inwardly pure a man is, the higher his rank and the nobler his station, so much he assiduously labors with sincere performance and a great fear (of God)."

"The qualities of saintliness are; withdrawal from the world, inclining the soul awat from it, leaving all settled bodies, keeping constantly to travel, denying the carnal soul its pleasures, purifying conduct, cleansing the conscience, dilation of breast and quality of the leadership."

"Detachment from everything is avbsolutely necessary for the saint's unification with God. The meaning of detachment is that one should be detached outwardly from accidents, and inwardly from compensation."

"Intellectual knowledge is ordinary, limited to the human faculties. It deals with the finite objects of the world of the creation of God; it is not concerned with the Creator. Gnosis (Marifat) is higher knowledge and directly deals with the Creator and the Divine Attributes. It is a gift of God."

"The only guide to God is God Himself. Inspired by a great Sufi he believed; "God made us to know Himself through Himself, and guided us to knowledge of Himself through Himself, so that the attestation of gnosis arose out of gnosis through gnosis, after he who possessed gnosis had been taught gnosis by Him who is the object of gnosis."

"The mystic never returns to his selfhood after having experienced the state of Fana."

"The doctrine of Tawhid is; "God is One, Alone, Single, Eternal, Everlasting, Knowing, Powerful, Living, Hearing, Seeing, Strong, Mighty, Majestic, Great, Generous. He is qualified with attributes wherewith he has named Himself. There is no Eternal but He, and no god beside Him; that He is neither body nor shape nor form nor person, nor element, nor accident."

"The end of the gnostic is traceable 'when he is as he was where he was before he was.' The gnostic then has made easy effort to discharge his duty to God, and his gnosis is a realization of what God has given him; therefore he truly returns from things to God."

"Love is of two natures; the love which is tranquil, which is found among both the elect and the common folk, and the love which is rapture, which is found only among the elect. This is road which leads direct to God."

"The more inwardly pure a man is, the higher his rank and the nobler his station, so much the more arduously he labours, with sincerer performance and a great fear of God."

"There are two kinds of sainthood. The first is nearly a departure from anmity, and in this sense is general to all believers; it is not necessary that all individual should be aware of it or realise it. The second is a sainthood of peculiar election and choice, and this is necessary for a man to be aware of and realize. When a man possesses this, he is preserved from regarding himself, and does not fall into conceit. He does not take delight in any of the pleasure of the soul. Nevertheless he will not be divinely preserved from committing smaller or greater sins; but if he falls into either, sincere repentance will be close at hand to him"

"Detachment from worldly things is the most essential qualification required for a true dervish. His separation from everything, including his own self is the only way for the realization of kingship with God."

"The saint enjoys real attachment to God when he experiences states of contentment and satisfaction."

"Communion with God is conferred after the dervish has become alien to all else."

"One's friendship with God consists in being satisfied with whatever comes from God and expresses his gratitude hundred thousand time that he was remembered by Him."

"The seeker's real approach to God means his preoccupation with afflictions appearing on the way to Him. Tribulations in separation from God is to be treated as a boon granted by God to His elect."

"Fear is a whip of God for the undisciplined devotee. When the fear of God enters into the heart, it turns the flask of the heart into pieces."

"The spiritual state of nearness of God is a sign of true saintliness. This ultimately results in the experience of love and longing for early union."

"The seekers on the path of God are a community who are overwhelmed in the ocean of love from head to nail of the foot."

"The gnostic (arif) attains the station of passionate love of God so that he may experience Godhead or His pure Essence."

"Beloved has been created in your image and sent to you in order to put you on the right path."

"When Divine providence graces you, and you are endowed with passion of love and alienated from your ego, at that time Divine love enters your inmost being and He shows His Beauty to you."

"When you recognize the Beauty, you will also recognize the Beloved and fall in love with Him."

"Become lover. Think both the worlds beauty of the Beloved and think own self the beauty of the Beloved."

"The Beloved created your being from His own love so that He could see His own beauty in the mirror of your heart and make you privy of His mysteries."

"The beauty of worldly allurements makes it lovers so much oblivious that they forget the passage of temporal as well as celestial worlds. They fail to understand the challenge before them."

"Search your heart within where lies the key to all Divine mysteries, and where God has placed treasures of Divine, mystical and spiritual powers."

"God knows best who we are and why we were created and therefore, we should concern ourselves only with the fear of God, love of God and obedience to God's commands."

"Devotion to God and service to fellow beings is the pivot of life."

"Thrones and crowns of worldly kings carry worth less than shows of donkey for us."

"When His (God) beauty has permeated in each and every iota of the world, why should I sit like an ascetic (hermit) in a corner!"

"When an irrational animal like camel dances at the tune of bell, why don't you, being the best of creation, attain absorption and ecstasy in the love of God, or go into rapture by listening the name of the Beloved."

"To remain satisfied and grateful for the pleasure of the Beloved, at the cost of religion and heart is necessarily passionate love, which in Sufi terminology is called faithfulness."

"Divine way is extremely difficult to tread, but you should not despair. If you have courage, true aspiration, and ardency of love, then come to this path, otherwise be silent."

"O poor-fellow! Do you know what is renunciation and what is piety? It is that you don't go to the places of the king, nor roam about in quest of livelihood nor base yourself for sake of worldly wealth, nor sit in the company of the world lings."

"You are captive of your lower-self (ego); you nullify it and break the snare so that you arrive at your real nest."

"O the people of faith, when you open inner eyes, you will see beauty of the Beloved, radiant everywhere. In every mirror you see Him. In every color of His manifestation you will notice fire of His love."

"We are enraptured lover and insane, we searched the Beloved everywhere. When I smell the fragrance of His divinity, I get intoxicated in His lane."

"Renunciation of the World is the most essential mark of the spiritual journey to God."

"God loves only those who are not concerned with anything else."

"Recollection of God leades to the conversion of human qualities into the Divine Attributes."

"Though Divine knowledge transcends all thoughts and symbols, yet the mystic's sincere meditation discovers the Ultimare Truth."

"The worshipper, when completely annihilates himself in His adoration, realize the real state of proximity to Him. God Himself removes the barrier between such an inspired devotee and Himself and reveals His Godhead."

"God says to His favorites; "Night and day are two veils spread out all that I have created but because I have chosen thee for Myself, I have lifted the two veils that thou might see Me and thou has seen Me, therefore, stand in thy place before Me and continue in the vision of Me, for otherwise thou will be snatched away by everything that happens to districts thee. So stand firm and attribute to Me alone all which I have manifested to thee."

"Patience is a true means for reaching God. In patience the soul rejoices spiritual bliss and kinship with the Beloved. This is stage when the seeker of God heartily welcomes afflictions which appear on the way to Him"

"Patience has three stages; first, it means that the servant ceases to complain and this is the stage of repentances; second, he becomes satisfied with what is decreed, and this is the rank of the ascetic; third, he comes to love whatever his Lord does with him and this is the stage of the true friends of God."

"Asceticism concerns the soul for the next world. True asceticism means the thrusting out from the heart of all worldly thoughts reckoning them as vanity. It leads ultimately to friendship with God."

"Pure love of God illuminates the soul of the lover and the mysteries of His divinity are revealed by God when the vision of the Beloved is contemplated."

"Love leads to knowledge of the Divine mysteries and those who love abide in God and look to Him only, and He is nearer to them than all else and to them in given a vision of Him unveiled and they see Him with the eye of certainty."

"Gnosis truly, is a light which God casts into the heart. True knowledge of God is gained when the lover comes in contact with the Beloved through secret communion with Him."

"The servant does not attain to assurance of the doctrine of the Unity except by means of gnosis."

"Gnosis means the vision of God, for when the eyes of the soul is stripped of all the veils which hindered it from seeing God, then it beholds the reality of the Divine Attributes by its own inner light, which goes for beyond the light which is given to perfect faith, for gnosis belongs to a sphere quite other then that of faith. Hence, there is no distinction between love of God and knowledge of God."

"O Lord! Increase light within me and give me light and illuminate me."

"I am the Proof of God for the created beings and I am a proof for the saints (awliya) of my time."

"Sufism is to eat little and to take rest with God, and to flee from men."

"The utmost degree of gnosis is dismay and perplexity."

"Love consists in embracing acts of obedience and in avoiding acts of disobedience which implies that the devotee of God develops his kinship with God as he merges his will in His will and avoids that which is forbidden by Him."

"It is illicit for the heart to smell the scent of certainty while contentment with other-than-God dwells therein."

"Trust in God is that the heart lives with Allah Most High without other attachment. He also said Trust in God is the state of the Prophet Muhammad (PBUH) and earning is his Sunnah. So whoever maintains his state will never abandon his Sunnah."

"The first station of trust in God is that servant be between the hands of God exactly as the dead body is between the hands of the one who washes the dead."

"When God created the world, He placed sin and ignorance within satisfication of the appetite and knowledge and wisdom withing hunger. When Sahl hungered he was powerful, and whenever he ate, he became weak."

"Yunus'dur benim adım Gün geçtikçe artar odum İki cihanda maksûdum Bana seni gerek seni."

"translation:"

"My name is Yunus, Each passing day fans and rouses my flame, What I desire in both worlds is the same: You're the one I need, you're the one I crave"

"Işkun aldî benden beni bana seni gerek seni Ben yanaram düni güni bana seni gerek seni. Eğer beni öldüreler külüm göke savuralar Toprağîm anda çağîra bana seni gerek seni."

"Thy love hath taken me from me; Thou, Thou art needed by me. Day and night do I burn; Thou, Thou art needed by me. Were they to slay me, let them winnow my ashes into the heavens. There let my dust cry, "Thou, Thou art needed by me.""

"İki kişi söyleşür Yunus i görsem diyü Biri aydur ben gördüm bir aşik kocaimiş."

"Two Persons talk, saying "Would that I see Yunus One [of them] says, "I saw, he is [only] an eminent lover."

"Aşîk oldum şoy ay yüze nizar oldum bal ağîza Nazar kîldîm kara göze siyah olun kaşa geldim."

"I fell in love with this moon-face: Lavishly I am scattered on the honeymouth I glanced at the black eye; being black I landed on the eyebrow."

"Aşîklarîn gönlü gözü maşuk dapa gitmiş olur Ben gönlümü kul eyleyem başed ki maşuka irem."

"Lover's heart and eye will have gone toward the beloved. Let me render my heart a slave, it may happen that I join the beloved."

"Ben be mülke garib geldün ben bu ilden bizerem Bu dutsaklîk Tuzağîn demi geldi üzerem."

"I came to this world (as a ) stranger, I am tried of this land. The time has come that I break this trap of enslavement."

"An anecdote relating to Shaikh Jalalu’d-Din’s stay in Deva Mahal reads like other stock-in-trade stories and fairytales. It was related by such an authority as Gisu Daraz. According to him Shaikh Jalalu’d-Din stayed at Pandua in the house of a flower vendor. On the day of his arrival, he found each of the house members crying. On enquiry he was told there was a demon in the temple who daily ate a young man. It was the king’s duty to provide the demon with his daily food. On that day it was the turn of the young son in the family. The Shaikh requested them to send him in place of their son but they refused to accept the offer for fear of the king. The Shaikh, then followed the young man to the temple and killed the demon with a single blow from his staff. When the king accompanied by his retinue reached the temple to worship the demon they were amazed to find the demon killed and an old man dressed in black with his head covered with a blanket. The Shaikh invited them to see the fate with their god. The sight of their vanquished idol prompted them to accept Islam."

"Nasîru’d-Dîn’s leading disciple, Syed Muhammad Husainî Banda Nawãz Gesûdarãz (1321-1422 A.D.), went to Gulbarga for helping the contemporary Bahmani sultan in consolidating Islamic power in the Deccan."