Khutbaat

Life Of GHOUS E AZAZ  |  Karamaat Ghous e Azam | Giyarwee Shareef  | Sayyiduna Shaykh 'Abdul Qadir Al Jilani RadiAllahu 'Anh | AhlesunnahWalJamaat |Khutbaat

1st Khutbah

Characteristics of every true believer

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir Al-Gillani , Radhi_Allahu Anhu

said:

Three things are mandatory practices of every believer under all circumstances:

• To obey all comandments of Allah Subhanahu Wa Ta'ala.
• Stay away from all prohibitions
• Accept all divine decrees with good grace.

In even the most trying situation, a true believer must continue to hold-on and abide by the above three things. The believer must therefore keep his mind and feelings focused upon them, talk to himself about them, and practice the physical self, and maintain the discipline , the three things require of him , at all times.

2nd Khutbah : The Path of Freedom

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu

said:

• Follow the Sunnah (Practices) of the beloved Prophet Sallallahu ‘Alaihi Wasallam, without concocting innovations. Obey Allah Subahanahu Wa-Ta’ala and the beloved Prophet Sallallahu ‘Alaihi Wasallam . Do not step out of the limits set by THEM i.e do not turn renegade.


• Affirm the Oneness of Allah Subahanahu Wa-Ta’ala. Ascribe no partner to Allah Subahanahu Wa-Ta’ala. Assert the immaculate nature of Allah Subahanahu Wa-Ta’ala,without any doubts what-so-ever, profess your total faith and belief in ,Allah Subahanahu Wa-Ta’ala without any doubts, endure with absolute patience, not getting upset; hold on to your ground, not turning back to run.


• Beg for your needs from Allah Subahanahu Wa-Ta’ala , without complaining and frustrations, wait and watch. Always keep your hope for the rahmat of Allah Subahanahu Wa-Ta’ala is comming. And never loose hope.


• Stay together with other believers, behave like brothers, do not get angry with each other; unite in obedience, instead of going your separate ways; feel mutual love for one another;


• Make yourselves pure,protect yourself from the blemish and stains of sin, adorning yourselves with obedient service to Allah Subahanahu Wa-Ta’ala;


• From your Master's door do not walk away, nor refrain from devotion to Him. In repentance do not delay, and never weary of apologies to Allah Subahanahu Wa-Ta’ala, (Your creator) at any hour of night or time of the day.


• Then perhaps mercy will be yours, and happiness; removed far from the fire of Hell, you may be allowed the joys of Jannah (Paradise), brought into the presence of Allah Subahanahu Wa-Ta’ala, You may be blessed with the highest reward that is glimps of the "wajha Mubarak" of Allah Subahanahu Wa-Ta’ala.


• And in this place of peace and tranquility you be bestowed upon with many blessings and these blessings are forever. Immersed in happiness, consorting with the beautiful ladies of Jannah, with eyes like the gazelle, best of the transportation modes you have never known before, in every kind of perfume, and in the melodies of pleasant voices, along with all those other blessings.


• And be exalted in the company of the beloved Prophets alayhimu 'salam, the champions of truth , the martyrs and the righteous.


• Couplet from Sayyedina Khwaja Gareeb Nawaz Radi Allahu anhu in honour of sayyedina Gaus-e-Azam Dastagir Radi Allahu anhu

3rd Khutbah

For The Believer, the begining and destiny when he is being tried and tested

• Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu Said:


• When the servant of Allah Subahanahu Wa-Ta’ala is tested with a trial, his first impulse is to cope with it by himself. If his own efforts get him nowhere he would look for help from other human beings, such as people in power, important officials, men of influence and means, and when he is ill he would look for medical doctors. If he still obtains no relief, he would then turn to Allah Subahanahu Wa-Ta’ala through prayers of supplication, humility and offering of praise.


• As long as he finds it possible to manage on his own problems, he will not seek help from other people, and while human help is available he does not make efforts to turn to Allah Subahanahu Wa-Ta’ala.


• Having finally begged from Allah Subahanahu Wa-Ta’ala, and only to find apparently no help seems to be forthcoming from Allah Subahanahu Wa-Ta’ala, he then throws himself down at His doorsteps, begging, pleading, entreating, offering praise and submitting his needs in fear and with hope.


• When Allah Subahanahu Wa-Ta’ala does not grant acceptance to his supplication, and ignores him; he then has reached the end of his tolerance. Only then, does he experience' the effect of the decree of Allah Subahanahu Wa-Ta’ala and the action of His work, and so this servant passes beyond material needs and behavior, to survive as spirit alone.


• Since he now sees nothing but the Truth (al Haqq) in action, he becomes, of necessity , a totally convinced believer in the divine one-ness (Tawhid), affirming that in reality there is no agent but Allah Subahanahu Wa-Ta’ala, no dynamic or static force apart from Allah Subahanahu Wa-Ta’ala, and no good or evil, no loss or gain, no giving or withholding, no opening or closing, no death or life and no honor or disgrace except in the hand of Allah Subahanahu Wa-Ta’ala.


• His status comes to resemble that of; a suckling baby in the arms of a nurse; a corpse in the hands of a washer of the dead; or a ball on the receiving end of a polo- player's mallet-rolled and spun and knocked around, though inert in itself and imparting no motion to other bodies.


• Gone forth from his own self, out into his Master's work, he now sees nothing but that Master and His work, and neither hears nor comprehends from any other source. If he perceives at all, if he does hear and learn, His speech is what he listens to, and His knowledge is what he comes to know.


• His favors he enjoys, through His nearness he prospers, through His proximity he is graced and honored, by His promise he is pleased and reassured. With Him he feels at peace, and in His discourse he takes delight, while from all others he recoils and shrinks away.


• In remembrance of Him he finds refuge and support. In Allah Subahanahu Wa-Ta’ala, the Almighty and Glorious, he puts his faith and in Him he places his trust. By the light of His awareness he is guided, as he wraps and clothes himself therein.


• Strange marvels of His infinite knowledge he discovers, and of the secrets of His power he becomes aware. To Him he listens and from Him he learns, then for all this he offers praise, gives thanks, and turns to prayer.


• Couplet from Sayyedina Khwaja Gareeb Nawaz Radi Allahu anhu in honour of sayyedina Gaus-e-Azam Dastagir Radi Allahu anhu

4th Khutbah

The Fruit's of overcoming The Personal Ego

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu

said :

• When you disassociate completely from the creation as though you have virtually died for the creation ,Then you will be told: "Allah Subahanahu Wa-Ta’ala have bestowed HIS mercy upon you! May He now has let you freefrom your passionate desires."


• When you have become free from your passionate desire, you will be told: " Allah Subahanahu Wa-Ta’ala have taken you into HIS mercy so as now you have free from your willing and wishing."


• When you disconnect your self from your willings and wishes, then you will be told: " Allah Subahanahu Wa-Ta’ala have mercy on you! May He now restore you to a life beyond which there is no death."


• You will then be enriched with a wealth behind which comes no poverty;


• you will be granted a gift behind which comes no eprivation;


• you will be given a comfort behind which comes no distress;


• you will be favored with a bliss behind which comes no misery;


• you will be schooled in a knowledge behind which comes no ignorance;


• you will be assured of a security behind which comes no fear.


• You will be made so prosperous that you are never exposed to hardship.


• So honored that you never suffer disgrace, so established that you cannot be dismissed, so exalted that you will never be abased, so respected that you are never be treated with contempt, so purified that you will never be defiled. Thus hopeful aspirations for you will be realized, and good reports of you will be confirmed.


• You will become a philosopher's stone and therefore almost imperceptible, so distinguished that you have no match, so special that you have no peer, so unique that you are one of a kind, singular and unpaired, a total mystery and an absolute secret.


• You will then be the heir of every Prophet (nabi) and Champion of Truth (siddiq) and Messenger (rasul) Saintship (al-wilaya) will Culminate in you, and toward you the Abdal will all incline. Through you the anxieties will be dispelled. Through you the rains will bring water and the crops will grow. Through you troubles and afflictions will be averted from people of distinction and common folk, inhabitants of the dangerous frontiers, rulers and subjects, leaders and society at large.


• You will be the prefect of the country and its population, so people will set out to reach you in haste, to pay their respects, present gifts and do service, by leave of the Creator of all things, in all kinds of affairs. All tongues everywhere will be speaking well of you and singing your praises, for no two persons of faith will disagree about you, O best of those who dwell in the land or travel about therein.


• Such is the bounty of Allah Subahanahu Wa-Ta’ala, which He bestows on whom He will. Allah Subahanahu Wa-Ta’ala is the Lord of infinite bounty.

Couplet from Sayyedina Khwaja Gareeb Nawaz Radi Allahu anhu in honour of Sayyedina Gaus-e-Azam Dastagir Radi Allahu anhu :
chuun paaye nabee shud taaj e sarat; taaj e hama `aalam shud qadamat
aqtaab e jahaan dar pesh e darat, uftaadah e chuu pash shaah O gadaa

5th Khutbah

On the nature of this world, detachment from which is strongly advised

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu said :

• You see this world in the hands of those who keep it going, with its ornaments and vanities, its deceptions and its lethal poisons. Its surface is so smooth to the touch, while the inside is full of greed, quick to bring destruction and death to those who touch it and fall prey to its delusion, forgetting its evil motives, its fickleness and breach of promise.


• When you see all this, its like some one who is in the act of defecating, with his private parts exposed and an unpleasant odor all arround him.


• Just as you would turn away your eyes from his nakedness, and hold your nose against the stinking smell. you must behave similarly towards the worldly possessions: When you see those, look away from its charms and hold your nose against the stench emitted by its lechery and lust.


• Thus you may escape the world's corrupting influence, yet still receive your allotted share of worldly goods-yours to enjoy! As Allah (Subhanahu Wa Ta'ala) said to His chosen Prophet (Sallallahu 'Alaihi Wasallam); in the Quraan-ul-Kareem


• Strain not your eyes toward that which We have given for some pairs among them to enjoy-the flower of this world's life, that We may thereby put them to the test. Your Lord's provision is better and more lasting. (20:131)

6th Khutbah

Who are the Awlia-Allah ( The Saints )

"the journey of the saints."
Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir Al-Gillani , Radhi_Allahu Anhu
said:

• Become virtually non-existant ( i.e extinct) to all created beings by Allah's leave. Become completely free from your passionate desire [hawa] by His command as in the glorious Quraan: "In Allah put your trust if you are true believers" (5:23 ), and give up your own will with total submission to His action (Jalla-Jalaalahu ) .Then you will be fit to receive the knowledge of Allah (Subhanahu Wa-Ta'ala)


• What signifies your 'being extinct' to Allah's creatures is your isolation and detachment from them, and loss of interest in things at their disposal.


• Extinction to your passionate desire is marked by giving up the habit of striving to acquire worldly means in order to procure benefit and cause harm to others. You make no movement on your own behalf, do nothing to or for yourself on purpose, take no action to defend or help yourself, but entrust all that to Allah (Subhanahu Wa-Ta'ala), because He was in charge of it in the first place, and He will take care of it to the end, just as it was entrusted to Him when you were hidden inside the womb, and when you were a suckling baby in your mother's arms.


• Your extinction to self-will [irada] through the action of Allah (Subhanahu Wa-Ta'ala) is indicated by your never formulating any personal goal, your lack of selfish interest, and the fact that you no longer feel any want or craving, for besides the will of Allah (Subhanahu Wa-Ta'ala) you wish for nothing else. Instead, the action of Allah is at work in you, so that while you are experiencing Allah's (Subhanahu Wa-Ta'ala) will and action your limbs become relaxed, your mind becomes calm and your feelings widen, your face begins to glow and your inner being thrives. In contact with the Creator, you feel no need of things.


• The hand of Power will turn you every way about, and the tongue of Eternity will summon you. The Lord of the universe will teach you, and clothe you in beams of His own light and special jewels and ornaments, and install you among those self-righteous and the ones who had attained knowledge of Ma'refat (recognition of the Lord of the Universe.


• This will leave you permanently remorseful, incapable of holding any carnal appetite or will, you will become like a cracked vessel that cannot retain either liquid or dregs. You will be separated from ordinary human standards of behavior, for your inner being will not accept anything other than the will of Allah (Subhanahu Wa-Ta'ala)


• At this stage you may be credited with working miracles and super- natural phenomena, for such manifestations will bear the outward appearance of emanating from you, though in reality they are the work of Allah (Subhanahu Wa-Ta'ala) and His will.


• Now you will be admitted to the company of those whose hearts have been shattered, their human will-power broken and their natural appetites eliminated, and who have then been re-endowed-but with a Will Sublime (pertaining to the Lord). As the beloved Prophet (Sallallahu 'Alaihi Wasallam) said: "Three things belonging to this world of yours have been made dear to me: perfume, women, and as cool refreshment for my eyes, the [Islamic] prayer." Of course, to confirm the point we have already indicated, these things were added unto him anew-after they had left him and become unreal to him.


• Allah (Subhanahu Wa-Ta'ala) has said: "I am with those who are broken- hearted on My account." So Allah (Subhanahu Wa-Ta'ala) will not be with you until you totally disown your desire and your will. When these are broken, and you contain nothing stable or useful, Allah will create you afresh and install in you a new power of will for you to exercise. If any element of self creeps into this newly created will, however, the Lord (Subhanahu Wa-Ta'ala) will smash it again. You will always be left broken- hearted, because He will repeat this process until the book of destiny ends with reunion [liqa]. This is the meaning of: "I am with those who are broken-hearted on My account." When we speak of an element of self creeping in, we mean that you become sure and self-confident in relation to the new will.


• In a Sacred Tradition (badith qudsi) related by the blessed Prophet (Sallallahu 'Alaihi Wasallam), Allah (Subhanahu Wa-Ta'ala) says:


• "My servant constantly approaches Me through supererogatory acts of worship until I love him, and when I love him, I become his ears with which he hears, his eyes with which he sees, his hands with which he holds, and his legs with which he walks." In another version, the wording is: "So through Me he hears, through Me he sees, and through Me he understands."


• This comes about in the state of annihilation (al-fana) and no other. When you become extinct in relation to yourself and to all creatures, the whole creation being good and evil, as you likewise are good and evil, you neither hope for any good nor fear any evil there from. Only Allah (Subhanahu Wa-Ta'ala) remains, Alone as He ever was. Good and evil are part of Allah's plan, so He will keep you safe from the evil, and will immerse you in the oceans of His good. You will become the receptacle of all that is good, a stronghold for every blessing, happiness and joy, a beacon of security and peace.


• Annihilation is therefore the aim and object, the final destination of the journey of the saints. This was the direction sought by all previous saints and Abdaal: to become extinct to their own will, and let the will of the Almighty and Glorious Truth take its place, as a permanent transformation, lasting until death. That is why they came to be called Abdaal ( 'substitutes') (Radhi-Allahu Anhum)


• For these masters, it is sinful to associate the will of the divine Truth with their own will, through absent-mindedness, forgetfulness, onset of rapture, or moment of alarm, so Allah (Subhanahu Wa-Ta'ala) mercifully jolts them with a reminder to be vigilant. They then pull themselves together, and ask forgiveness of their Lord, for none but the angels are innocent of self-will. Such innocence has been granted to the angels, while the Prophets are immune to passionate desire. As for the rest of creation, whether human beings or jinn, they are all held morally accountable and enjoy no immunity .Of course, some of the saints are preserved from passionate desire, and the Abdaal from self-will. But in neither case is the immunity complete, since they may be prone to these two weaknesses at times, until Allah (Subhanahu Wa-Ta'ala) overtakes them with His mercy and brings them to their senses.

7th Khutbah

On removing the cares of the heart [qalb]

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu
said:

• Step out of your own self and keep your distance from it. Practice detachment from your possessiveness, and surrender everything to Allah ( Subhanahu Wa-Ta'ala) . Become His security guard at the door of your own heart. Obeying His command by admitting those He instructs you to admit, and respecting His prohibition by shutting out those He instructs you to turn away. So that you do not let passion back into your heart once it has been evicted. Passion is expelled from the heart by resistance to it and refusal to follow its urges, whatever the circumstances, while compliance and consent allow it to gain entry .So do not exert any will apart from His will, for anything else is your own desire, and that is the gorge of foolishness, where death and destruction await you, and falling from His sight and becoming secluded from Him. Always keep His commandments, always respect His prohibitions, and always submit to what He has decreed. Do not associate Him with any part of His creation. Your will, your passions and your carnal appetites all belong to His creation, so refrain from indulging any of them lest you become a polytheist. Allah ( Subhanahu Wa-Ta'ala) has said:


• Whoever hopes to meet his Lord, let him do righteous work, and make none sharer in the worship due unto his Lord. (18:110)
• Polytheism (shirk) is not merely the worship of idols. It is also polytheism to yield to your own passionate desire, and to equate with your Lord anything whatsoever besides Him, be it of this world and its contents or of the Hereafter and what is contained therein. What is besides Him (Jalla Jalalahu) is other than He, so when you rely on anything other than Him you are associating something else with Him (Jalla Jalalahu) .Therefore be wary and do not relax your guard, be fearful and do not develop a sense of security, and keep your wits about you so that you do not become careless and complacent.


• Do not attribute any state or station to yourself, and have no pretensions to such things. If you are granted a special state, or elevated to some station, do not become identified with that in any way at all, for Allah( Subhanahu Wa-Ta'ala) is every day about some business, effecting change and transformation. He may intervene between a man and his heart, thereby separating you from what you had professed to be your own, and making you different from what you had imagined to be your fixed and permanent condition. You will then be embarrassed in the presence of those to whom you made such claims, so you had better keep these things to yourself and not convey them to others. If something does prove stable and lasting, acknowledge it as a gift, pray for the grace to be thankful, and keep it out of sight. But even if it turns out otherwise, it will still bring progress in knowledge and understanding, enlightenment, alertness and discipline. Allah (Subhanahu Wa-Ta'ala) has said:


• Such of Our revelations as We abrogate or cause to be forgotten, We replace with one better or as good. Do you not know that Allah has power over all things? (2:106)


• So do not underestimate the extent of Allah's power, have no misgivings about His planning and His management, and never doubt His promise. Take as your model the fine example set by Allah's Messenger (Sallallahu 'Alaihi Wasallam). He experienced the abrogation of verses and chapters revealed to him, adopted in practice, recited in the niches (of the mosques), and written down in books; as they were withdrawn and changed and replaced by others, the blessed Prophet (Sallallahu 'Alaihi Wasallam) was moved to accept the new revelations. This applies to the external dispensation of the law. As for the inner aspect, the knowledge and spiritual state experienced in his own relationship with Allah( Subhanahu Wa-Ta'ala) , he used to say: I beg Allah's forgiveness seventy times each day" (". ..a hundred times," according to another report).


• The Prophet (Sallallahu 'Alaihi Wasallam) would be moved from one state of being to another, and made to traverse the stations of divine proximity and the spheres of the unseen. The robes of light conferred upon him were changed as he progressed, so that each new stage would make the previous one seem dark, marred by shortcomings and inadequate observance of the guidelines. Thus he was trained to practice praying for forgiveness, because that is the best state for a true servant ('Abd), and constant repentance, because this involves acknowledgment of sin and shortcoming-properties of human nature inherited from Adam ('Alaihis-salaam), the father of mankind.


• When the purity of Adam's ('Alaihis-salaam) spiritual state was stained by forgetfulness of the promise and covenant, he wished to dwell forever in the abode of peace, in the vicinity of the All-Merciful and Beneficent Friend, visited by the noble angels with greeting and salutation, but his self-will had come to be associated with the will of the Truth. That will of his was therefore broken, that state disappeared, that intimacy became remote, that station was degraded, those lights were dimmed, and that purity was spoiled. Then this chosen one of the All-Merciful recovered his awareness and was reminded. After being instructed in the acknowledgment of sin and forgetfulness, and trained in confession, he said:


• "Our Lord! We have wronged ourselves. If You do not forgive us, and have mercy on us, we shall surely be among the lost! " ( 7 :23).


• Then came to him the light of guidance, the knowledge and inner understanding of repentance and its hidden benefits, but for which something formerly mysterious would not have become manifest. That old will was replaced by a different one, and the original state by another. He received the supreme blessings, and repose in this world and then in the hereafter, for this world became a home for him and his off-spring, and the hereafter their refuge and eternal resting place.


• In Allah's Messenger( Sallallahu 'Alaihi Wasallam) and favorite friend, therefore, as in his father Adam,( 'Alaihis-salaam) the Chosen of Allah ( Subhanahu Wa-Ta'ala), ancestor of all dear and loving friends, you have an example to follow in confessing faults and praying for forgive- ness under all circumstances.

8th Khutbah

Closeness to Allah Subhanahu Wa-Ta'ala

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu said:

• When you are placed in a particular condition, do not seek to exchange it for an other station , whether higher or lower. If you are a begger at the doors of the King's palace, therefore, do not seek admittance to the palace itself until you are obliged to enter, under compulsion and not of your own accord. By compulsion I mean a stem, insistently repeated command. Do not content yourself with mere permission to enter, since this may be just a trick and deception on the King's part. You should rather wait patiently until you are compelled to go in, so that your entry into the palace will be through sheer coercion and gracious favor from the King. Then, since the action is the King's own, He will not chastise you for it. If any punishment is meted out to you, it will only be due to your wrong motivation, greed, impatience, uncouthness and discontentment with the situation in which you have been placed. When you do gain an entree to the palace, you must therefore bow your head in silence, keep your eyes modestly downcast and mind your manners as you perform the tasks and services assigned to you, without seeking promotion to the highest station. Consider the words of Allah (Subhanahu Wa-Ta'ala ):


• Strain not your eyes toward that which We have given for some pairs among them to enjoy-the flower of this world's life, that We may thereby put them to the test. Your Lord's provision is better and more lasting. (20:131)


• This is an reprimand by which He instructs His chosen Prophet (Sallallahu 'Alaihi Wasallam) regarding attention to one's present state and contentment with gifts received. T o paraphrase His words, "Your Lord's provision is better and more lasting," He is saying: "What I have given you in the way of good news, prophethood, knowledge, satisfaction, patience, the guardianship of religion and a firm support therein-all this is more fitting and appropriate than anything I have given (to others)."


• Thus all good lies in due attention to one's existing condition, in being content with it and ceasing to crave after alternatives, for it can only be that something is yours or is destined for another, unless it belongs to nobody and Allah has created it only as a trial. If it is destined for you, it will come to you, even if you like it or not. Any display of unseemly conduct and greed in its pursuit would therefore be improper on your part, with nothing in knowledge or reason to commend it. If it is destined for somebody else, spare yourself the futile effort of chasing something which you cannot get and which will never come your way. If it is only a trial, not destined to belong to anyone at all, how could an intelligent person find it worth his while to pursue such a thing and seek to acquire it ? Thus it is proven that all good and safety lie in properly attending to one's present state.


• When you are promoted to the elevated level, and then to the top, you must observe all the proprieties of quiet and polite behavior we have already mentioned. In fact you should redouble your efforts in that regard, because you are now closer to the King and nearer to danger. So do not wish for a change of state whether by promotion or demotion, and desire neither permanence and continuity nor alteration in your existing condition. You should have no self-willed option whatsoever, since that would amount to ingratitude for present blessings, and ingratitude brings disgrace upon him who is guilty thereof, in this world and the hereafter.
  Let your conduct always be as we have told you, until you are promoted to a position which will become a permanent station for you, from which you will not be removed. You will then recognize it as a gift, self explanatory and self evident, so cling to it and do not let go. Ordinary saints (awliya) have changeable states, while permanent stations belong to the Abdaals.


• Allah is in charge of your guidance!