430. The daira of Bandagi Miyan Syed Khundmir (RZ) was at Khanbel. Malik Shahji and Malik Raje, residents of Dasarah, sent five horses as charity in the name of Allah to Bandagi Miyan (RZ). He came out of the daira with the horses and stood there. He ordered Malik Hammad (RA) to ride a horse. The Malik (RA) obeyed the orders. The Miyan (RZ) thought that the horse should turn this way. The Malik (RA) turned the horse in the direction that the Miyan (RZ) thought. Then the Miyan (RZ) thought that the horse should run in another direction. The Malik (RA) ran the horse in that direction. The Malik (RA) was making the horse run in the direction in which the Miyan (RZ) mentally wanted the horse to run. After all this, Bandagi Miyan (RZ) said, "O brothers! See. Malik Hammad (RA) acts in obedience to the thoughts that come to my mind. My soul and that of Bhai Hammad (RA) is one, although our bodies are two."

431. Bandagi Miyan Syed Khundmir (RZ) is narrated to have come out of his house and intentionally returned to the house in a hurry. In doing so, his forehead hit the doorframe, with the result that there was a swelling on the forehead. The Miyan (RZ) came out of the house again and observed that there was a similar swelling on the forehead of the Malik (RA), because the existence of both the Malik (RA) and the Miyan (RZ) was one and the same. The Malik (RA) had fully perished (fana) in the zath of Miyan (RZ).

432. One day, the question of kimia (the effort to convert any metal into gold) came up during a conversation before Bandagi Miyan Syed Khundmir (RZ). The Miyan (RZ) said, "Why are you engaged into this discussion? There is a Quranic Verse, which if recited and charmed breath is blown on mud, it would become pure gold." One of the brothers asked which Verse was it. The Miyan (RZ) said, "I will disclose the Verse if Bhai Hammad (RA) asks me." When Malik Hammad (RA) came to know of their conversation, he came to Miyan (RZ) and asked, "Is there any need for the gold between us, that you said such a thing?" Bandagi Miyan (RZ) said, "No. No. If I tell anybody about the Verse, he would try to test the veracity of my saying. But you will not do it as gold and mud are equal in your eyes."

433. A Bohra is narrated to have got his tarbiat (initiation) ceremony performed by Miyan Shah Abdur Rahman (RA). This Bohra brought some money as usher (tithe) to Bandagi Abdul Malik (RA). The Malik (RA) asked him where he had his tarbiat ritual performed. The Bohra told him that Miyan Abdur Rahman (RA) had performed his tarbiat ritual. Miyan Abdul Malik (RA) asked the Bohra to pay the ushr money to Miyan Abdur Rahman (RA). He went to the Miyan (RZ) and told him all that had transpired. Miyan Abdur Rahman (RA) told him with tears in his eyes, "This is the right of the fuqara (indigents). Give this ushr to the fuqara, wherever you find them. No faqir has ever taken ushr by forcing the donor to give it to him. I too am not permitted to take it by confining (muqaiyad) the donor to pay it to me. To confine the donor to pay to oneself is against the practice of Imam Mahdi (AS)." Then the Bohra went back to the Malik (RA) and paid his ushr to him.
434. Bandagi Miran Syed Mahmood (RZ) is narrated to have said, "If a faqir performs the tarbiat ritual of a murid, he should not confine the murid to pay the ushr to himself (the faqir) by saying, "Give the ushr to me and do not give it to any other faqir, because this practice is not permitted. If a faqir compels his murid, he would not be a follower of Imam Mahdi (AS). Such of his deed would violate the practice of Imam Mahdi (AS) and his companions.

435. If the seekers of Allah perform the ritual of renouncing the world of a faqir, and that faqir has enough money to spend for a month, he should be made to spend that money. That faqir has the capacity to remain hungry for ten days. His neighbours cook and call other people in the vicinity to eat that food. Even then, he has the ability to avoid a thought that these people do not feed him. A person of such caliber and capability is not permitted to keep (and store) any money, even if he receives a thousand dinars and spends it entirely in the way of Allah. He is not permitted to keep anything with him. A person, who does not have such capabilities, should eat as much food as is necessary for him to sustain life. Otherwise, his nafs deceives him and throws him out of the daira. It makes him a seeker of the world. It turns him into a beggar. It does not allow him to remain in the daira. The seeker becomes impatient. Allah's servants were wise, seers and skillful. They have said that the person, who follows these guidelines with care and caution, gets the benefit. Otherwise, there is annihilation (hilakat) for him.

436. Bandagi Miyan Shah Dilawar (RZ) had instructed and announced that nobody should pour oil in the pot and cook when there was distress (iztirar) in the daira. Every person who wanted to eat ghee was asked to mix it with food so that there is no trouble for the fuqara.

437. An aulia-Allah supplicated at the dargah (door) of Allah by saying, "O Allah! I have removed shirk (assigning partners to Allah) from my heart " Sometime later, he had pain in the stomach. He called a hakeem (physician) that said the pain was due to eating of sweets. The aulia said, "Yes." Immediately a divine command arrived, "You had said then that you had removed shirk from your heart. Why did you now assigned the sweets as a partner of Allah, so much so that you forgot Us?" After this the aulia performed tauba. (repented).

438. It is narrated that a pir (preceptor) and his murid (disciple) embarked on a journey to Makkah. The pir spread his musallah (prayer mat) on the waters of the ocean and told the disciple, "I will say, 'Khuda, Khuda' and you say 'Pir, Pir.' However, the murid started saying, 'Khuda, Khuda, instead of 'Pir, Pir.' The result was that the murid started drowning. Again the pir instructed again, "Say, pir, pir." The murid followed the instruction. And was saved from drowning. This episode was told to Imam Mahdi (AS), who said, "He did not do well. Why did the Pir not allow the murid to die? The murid would have become a martyr if he had died in the name of Allah."

439. Hazrat Syed Abdul Qadir Jilani (RA) is narrated to have said, "My foot is on the shoulders of all the aulia (saints). The companions narrated this saying before Imam Mahdi (AS). The Imam (AS) said, "Syed Abdul Qadir (RA) was a child. He could not assimilate his subliminal (batini) power. Why did he not say that the feet of all the aulia is on our shoulder?"
440. Imam Mahdi (AS) came to Gulbarga. The soul of Hazrat Syed Muhammad Gesudaraz (RA) came to the Imam (AS) even as the latter was three leagues away from Gulbarga. It took the Imam (AS) with his footwear on his feet into the mausoleum. The soul urged the Imam (AS), "Trample underfoot my grave and forgive my mistake as I had claimed to be Mahdi in a state of divine ecstasy." The conversation continued for sometime and the Imam (AS) came out of the mausoleum. He pointed towards the north and said, "Too much of the heat of the Hell comes (from there)."
441. Imam Mahdi (AS) came to the mausoleum of Shah Alam (RA) and said, "The fragrance of (divine) Love comes here." Further he said, "Bhai Syed Manjhle was a Lover." When the Imam (AS) came to the mausoleum of Shaikh Ahmad Khattu (RA), he said, "The scent of piety (zuhd) comes here."

442. Imam Mahdi (AS) came to Daulatabad and stayed at the mausoleum of Shaikh Mumin (RA) and said, "His name is Syed Muhammad Arif." He also said the earth of Deccan was abominable (manhus). Then Imam Mahdi (AS) started to go to Telangana and said, "This land is burnt because of the lack of (divine) Love. He returned and did not go to Telangana. However, he went towards Bijapur and said, "This land is hard and the man is unfortunate."

443. Imam Mahdi (AS) went to the city of Bidar. Shaikh Mumin (RA) met the Imam (AS) there. He took the Imam (AS) to his hujra and served him well. He heated water and made the Imam (AS) bathe his body. The Shaikh (RA) told the Imam (AS), "This banda (servant) will wash your body with his hands. The Imam (AS) realized that the Shaikh (RA) wanted to see the Muhr-e-Vilayat (The Seal of Sainthood). Realising his intention, the Imam (AS) lifted his garments and showed the Muhr-e-Vilayat to the Shaikh (RA). The Imam (AS) told the Shaikh (RA), "You are a perfect mutawakkil." The Shaikh (RA) affirmed then that the Imam (AS) was the Mahdi. The Shaikh (RA) then said, "If Allah asks me, 'O Mumin, What have you brought,' I would say, 'I have brought these two eyes. I have seen the Muhr-e-Vilayat with these eyes."

444. Imam Mahdi (AS) was riding a horse-cab when he reached Daulatabad. He visited the graves (Ziarat) of all the aulia-Allah there. He was walking with his heels at a certain place. The companions asked him why he was walking like that. The Imam (AS) said that there were the graves of a large number of great saints in that graveyard. Then he stood at a place and recited the Fatiha (the first chapter of Quran). The companions asked, "Miranjeo (AS), who is buried here?" The Imam (AS) said, "Two aulia buried here are so perfect that, if their bounty were manifested in the past, the people of this place would not have served Shaikh Burhanuddin (RA) and Shaikh Zainuddin (RA). Everybody would have served these two aulia." Then Imam (AS) went into the mausoleum of Shaikh-al-Muazzemin, where he first visited the grave of Shaikh Burhanuddin (RA) and then of Shaikh Zainuddin (RA). The companions asked the Imam (AS), if there was any difference between the two. "There is the same difference between the two that occurs between a salik (seeker) and the murshid (the preceptor). Further, the companions asked the Imam (AS) if there was any difference between Bandagi Syed Raju (RA) and Syed Muhammad Gesudaraz  (RA). The Imam (AS) said, "The difference between them is the same as could be between a father and a son."

445. Somebody is narrated to have complained to Imam Mahdi (AS) that some people ate chicken in the daira. "This troubles us as we starve." The Imam (AS) said, "Tell Allah about it. This banda (servant of Allah) does not give them." But the Imam (AS) told the well-to-do kasibin who were staying in the daira, "Do not trouble the fuqara. Give something to the fuqara in the name of Allah. Do not eat everything. There is benefit in it."

446. It is narrated that sawaiyat was done twice in the daira of Bandagi Miyan Shah Dilawar (RZ) on a single day. The Shah (RZ) lamented, "We have been moved away from the dargah (door) of Allah. Allah is rewarding us in the world itself for our bandagi (worship), as sawaiyat had to be done twice today."

447. Allah Most High sent some food to the daira of Bandagi Miyan Shah Dilawar (RZ). The Shah (RZ) ordered the distribution of food among the inmates of the daira from the deg (a large cooking utensil). Habibullah (RA), son of the Shah (RZ), came and demanded a deg (cooking pot) for himself. The distributor refused to comply. He started to quarrel. The Shah (RZ) said, "Hit him with a deg on his head."

448. Bandagi Miran Syed Mahmood (RZ) was setting up a daira. The inmates of the daira constructed large houses. The Miran (RZ) lamented and started weeping. He then said, "Living in such large houses is not permitted (jaiz) for us after Imam Mahdi (AS)." He then abandoned the houses.

449. Bandagi Miyan Shah Nizam (RZ) stayed in a desolate place for a couple of months. He did not talk also during that period. For a month and a few days he did not even eat. The inmates of his house thought that he might have eaten out. The brothers of the daira thought he might have eaten in the house. The Shah (RZ) had not eaten anywhere. Allah had blessed him with such an eminently chosen zath for him.

450. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said, "Love pulls me towards the Truth (Haq) with such force that it does not allow me to stand even."

451. Bandagi Miyan Syed Khundmir (RZ) is narrated to have seen a mirror and observed a gray hair in his beard. He said, "This is an indication of (impending) death. The time about which Imam Mahdi (AS) had said has come," that is, the time of his martyrdom.

452. The practice of Imam Mahdi (AS) was such that if a person came with donation and persuaded with love the Imam (AS) to accept it, the Imam (AS) would enquire if there was distress (iztirar) in the daira or not. If there was iztirar, he would accept the futuh (donation), otherwise, he would reject it.

453. Bandagi Miyan Shah Dilawar (RZ) is narrated to have said, "The migrants violate the limits laid down by Imam Mahdi (AS)." He meant that they hastily accepted the donation, they first accept the donations and do not enquire if there was iztirar in the daira or if the donor is offering the donations with love and devotion or not.

454. Allah Most High had given the news about Imam Mahdi (AS) and his followers to Prophet Musa (AS) in Torah. Musa (AS) supplicated, "O Allah, give this group in my company" Allah's Command arrived, "O Musa, People having your rank and position will be in the group of Imam Mahdi (AS)." Allah Most High gave Bible to Prophet Esa (AS). The news about Imam Mahdi (AS) and his group was in the Bible. Prophet Esa (AS) supplicated, "O Allah, Send me in his time." Allah accepted and answered his prayers and He ascended Prophet Esa (AS) alive to the Heavens. Allah Most High had given a sahifa (book) to Prophet Ibrahim (AS). This book too had mention of Imam Mahdi (AS) and his group. Prophet Ibrahim (AS) supplicated, "O Allah, Bring my name on their tongues." Allah Most High accepted his supplications. That is why we recite the darood-e-Ibrahim in our prayers (namaz). Allah has said in Quran, And let me be remembered by posterity. (S. 107: 5 SAL)

455. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said, "A thought comes to the heart of this servant (banda) as a fly flies. The flame of divine luminosity (nur) comes towards the heart and burns the thought."

456. When Bandagi Miyan Syed Khundmir (RZ) mounted his horse for battle. The command of Allah Most High arrived, "Beware. Verily, the Command of Fate (Hukm-e-Qaza) has been issued. You will be rewarded if you are patient. You will be ashamed if you are impatient." Bandagi Miyan (RZ) drew his sword. The command of Allah arrived, "Your sword is our sword. Nothing will survive if you charge with your sword. Even if there are seven Muzaffars (the attacking king), they will all run away." Bandagi Miyan (RZ) looked up towards the sky and saw that all the angels with their drawn swords. It was after this that Bandagi Miyan (RZ) picked up a barchi (a small spear) to go into the battlefield.

457. Miyan Malikji (RZ) is narrated to have said, "How do the donations (futuh) come? Whatever Allah sends should be spent in the way of Allah. Allah Most High sends (the donations) again. If that is not spent, Allah does not send again."

458. The Bibi (RZ) in the house of Bandagi Miyan Shah Nemat (RZ) had kept her damni (scarf) safely and used to put a part of her shirt (daman) on her head. The Shah (RZ) advised her, "Continue this practice and give away the damani (to somebody) in the name of Allah." The Bibi followed the advice and gave away her damani in the name of Allah.

459. Imam Mahdi (AS) is narrated to have said, "The people see the qudrat (divine power) of Allah Most High and they do not recognize."

460. There was a slave-girl in the house of Imam Mahdi (AS). She would go out when the night fell. The wives of the Imam (AS) rebuked her and asked where she went at night. Imam Mahdi (AS) said, "Her sair (divine stroll) is under the Empyrean. She goes there and says her namaz (prayers). Do not say anything to her."

461. It is narrated that there was great distress and hunger in the daira of Imam Mahdi (AS). Bandagi Miyan Shah Nizam (RZ) went to some place, did some work and brought his wages. He distributed the wages among the distressed (muztir) brothers in the daira. He did not eat anything out of it. When the Imam (AS) heard this, he said, "Do not do this. The people of the daira eat the delicacies (nematen) of Paradise. Allah Most High gives these things to those people who trust in Allah."

462. When Bandagi Miyan Shah Nizam (RZ) was in journey, he is narrated to have reached Caucasus Mountains. There are trees. Their fruits are like the moon. The servants of Allah stroll there and bring those fruits. They put a part of the fruits in the paskhurda (sanctified left-over). They give the paskhurda to anybody. On drinking it the recipients experienced kashf (divine inspiration). Bandagi Miyan Shah Nizam (RZ) has said that he had gone to Caucasus Mountains twice. And he did not go after that.

463. Imam Mahdi (AS) is narrated to have said, "If anybody eats expected food, one will have to account for it. Hence, do not eat expected food. You will be made to stand up and tender account on the Doomsday. It will be very difficult. Eat the food that comes unexpectedly. You do not have to account for it. There is peace in the unexpected food. Be careful while eating, because you will have to account for it."

464. A brother is narrated to have come out of his hujra (room) and cracked (chitkaya) his body. The brothers heard the sound and asked, "What did you break?"

465. Syed Muhammad Gesudaraz (RA) is narrated to have said, "I married a woman. I became poor (muhtaj). Had I not married the woman, I would have achieved deen (religion) in this world." Many other perfect saints too have said such things.

466. A brother in the daira of Bandagi Miyan Syed Khundmir (RZ) told another brother, "You had forgotten (something) in your namaz." The Miyan (RZ) said, "Namaz is correct if you perform it with full attention (huzur-e-dil). Go and say your namaz afresh. How can you say your namaz correctly if you are attentive to other people's namaz?" The Miyan (RZ) also rebuked the other brother who had erred in his namaz and asked him also to say his namaz afresh. The second brother did as commanded. Allah says in Quran: So, woe to those who offer the prescribed prayer, But are unmindful of the purpose (underlying it) - (S. 26: 84 SAL).

467. The nikah of Bandagi Miyan Bhai Muhajir (RZ) was performed. The Miyan (RZ) was taken into the house. He accepted the woman as his wife. The bride was made to sit in front of him. At that moment somebody told the Miyan (RZ) that Imam Mahdi (AS) had come there. Immediately he gave his sword to his wife in lieu of her mahr (dower) and said, "I am going with the Imam (AS) to remain in his company. Your ikhtiar (authority) is in your hands." He said this and went away. People tried to persuade her to marry somebody else. She did not marry again. Finally, Miyan Bhai Muhajir (RZ) returned and she accompanied him and both remained in the company of Imam Mahdi (AS).

468. It is narrated that when Malik Hammad (RA) performed the tark-e-dunya (renunciation) ceremony, he came to live in the company of Bandagi Miyan Syed Khundmir (RZ). Before leaving he told his wife, "I have performed tark-e-dunya and I am going to live in the company of Bandagi Miyan Syed Khundmir (RZ). Your ikhtiar is in your hands." The Bibi said, "I too will come with you to live in the company of Bandagi Miyan (RZ)." She joined her husband in his journey. When her brothers heard of the departure of the couple, they came to her and told her., "There will be great difficulty and hunger where you are going.. Stay with us for some days and then you can go." She did not heed her brothers' wishes and took to the path of Allah. She accompanied Miyan Hammad (RA) and came to live in the company of Bandagi Miyan Syed Khundmir (RZ).

469. It is narrated that some people joined the company of Imam Mahdi (AS). The wives of these people decorated their children and brought them before their men. They did not give any attention to the children and joined the company of Imam Mahdi (AS). The love for Allah was so ensconced in their hearts, that they did not give any attention to any other thing. Prophet Muhammad (SLM) has said that the world was a deep ocean and most of the people were drowned in it. Further, the Prophet (SLM) has also said that the nafs (lust) was an idol. The person who has a soft corner for the nafs (or who tries to save the nafas from annihilation) makes the nafs his slave. Nafs does not like anybody to heartily praise (or tas-bih karna) Allah so that Allah dominates (him). On the night times, the Prophet (SLM) has said, "O Ibn-e-Qahafa, I want to remain hungry one day and heartily eat the next day. When I am hungry, I will be humble before my Lord and I will thank him when I heartily eat a meal." Prophet Muhammad (SLM) has said, "The person who has given up the murad (the purport or desires) of his nafs is a faqir from me. And the person who demanded the fulfillment of the desires of the nafs is not a faqir from me."

A Hadis-e-Qudsi quotes Allah as saying, "O Dawood (David), Become hostile to your nafs. There is no belligerent like the nafs in My Kingdom. But the armies of the nafs are three: greed, desire and lust. Tama' (greed) too has three armies: lechery, delectation (lazzat), love for the world, a liking for the things prohibited (haram), haste and ignorance. The armies of the lust (hawa) are accumulating wealth, pride, vanity, arrogance, bestowing attention to the world and turning one's face away from the Hereafter. The armies of the devilish temptation are two: the Satan and the calumniator."

470. Bandagi Miyan Syed Khundmir (RZ) is narrated to have asked Miyan Yusuf (RZ) and Miyan Taj Muhammad (RZ), "How many days does it take to learn your knowledge?" Their reply was, three years." Bandagi Miyan (RZ) said, "Unnecessarily you waste your life." Then they said, "Two years." Bandagi Miyan (RZ) reiterated his reply. They again said, "One Year." He again said, "You waste your life." They said, six months, three months and one month. Bandagi Miyan's (RZ) reply was the same. They wrote down the rules of knowledge on a piece of paper and gave it to Bandagi Miyan (RZ). Bandagi Miyan (RZ) read it and told them, "You ask your questions in accordance with the rules." They asked three questions. Bandagi Miyan (RZ) replied according to the rules. They were astonished and said, "This is the bounty granted by Allah. You have been given subliminal (batini) knowledge."

471. Bandagi Miyan Syed Khundmir (RZ) came to the town of Patan. It was a Friday. He sat down near the minbar (pulpit) to make a presentation of the mahdiat of Imam Mahdi (AS). The ulema present at the mosque started whispering among themselves that Bandagi Miyan Syed Khundmir (RZ) has come. All the ulema ran away as soon as the khutba (sermon) was over. Yes. Falsehood does not persist in the presence of the Truth!

472. It is narrated that Bandagi Miyan Syed Khundmir (RZ) was searching for his son, Miyan Syed Jalal (RZ) during the battle. The brothers told him that Miyan Jalal (RZ) was martyred. Bandagi Miyan (RZ) said two rak'at (cycles) of namaz for thanksgiving and said, "Allah be praised. He has accepted our hadya (gift)."

473. The heads of Bandagi Miyan Syed Khundmir (RZ) and his companions were being carried in a basket to Patan. When it was time for the namaz, all the heads came out of the basket. The head of Bandagi Miyan (RZ) was ahead of others and the heads of all the brothers were behind. They all performed namaz. The person who was carrying the heads of the martyrs in the basket saw this incident and affirmed (tasdiq) the Imam Mahdi (AS). He said, "The Qaum of Imam Mahdi (AS) was right. They were being unnecessarily oppressed." Some others too reposed faith in Imam Mahdi (AS) after this incident.

474. Imam Mahdi (AS) is narrated to have said, "Even if a hundred worlds manifest with meaningful knowledge, they will go into Hell. If they are not people who have kept their hearts away from the world, the abode of such people is nothing other than Hell."

475. Bandagi Miyan Syed Khundmir (RZ) is narrated to have met Shah Mir, who was a great scholar. At that time. Shah Mir was teaching one of his disciples. About three hours passed and the disciple was not convinced. Bandagi Miyan (RZ) told Shah Mir, "I would explain the matter, if permitted." Shah Mir asked him to explain. Bandagi Miyan Syed Khundmir (RZ) asked the disciple to read a couple of earlier pages. When the disciple read the whole passage, Bandagi Miyan (RZ) rearranged the text and explained the lesson. The disciple fell on the feet of Bandagi Miyan (RZ). Shah Mir was astonished. He asked a question about the Vision of Allah. Bandagi Miyan (RZ) explained it from various angles of view. Shah Mir was grateful and said, "Nobody here knows your worth (qadr). The people here are ignorant. You will be greatly appreciated if you go to Khorasan." Then he asked Bandagi Miyan (RZ) if he was with Imam Mahdi (AS) from the beginning to the end. Bandagi Miyan (RZ) replied in the affirmative. "Did you find anything amiss in the sayings of Imam Mahdi (AS), he asked. Bandagi Miyan (RZ) said, "We found nothing amiss. Whatever the Imam (AS) said has happened." Shah Mir said, "What Syed Abdul Qadir (RA) had said did not happen. I did not affirm or confirm (tasdiq) him. He had said, 'What we said now will not be there after us.'"

476. Bandagi Miyan Malikji (RZ) has said, "The seekers of Allah confine their zath (essence, nature) in a way as a bridegroom is confined in gosha (seclusion). He is made to wear new and white clothes. They do not allow him to eat large quantity of food. They do not allow him to go out. They confine him to such regime for some days. When the jalwah (unveiling of the bride) takes place, they make him take a bath, dress him in silk and give a lavish make-up. Large number of people directs their attention towards the groom. Similarly, the seekers of Allah also confine their zath. They turn their faces away from the bounties of the world. Allah has created all the bounties of the world for the seekers of Allah. But the seekers have taken to the desire for Allah. But the namard (unmanly) people have taken to the path of the world. They have turned their faces away from Allah. They consume the bounties (nematen) of the world. They taunt the servants (bandagan-e-Khuda). The servants of Allah remember Allah day and night and forget all worldly things. They will get their reward on the Day of Resurrection (Qiyamat). These people will be dressed in the robes of Paradise. They will be made to ride Buraq (The horse-like animal on which Prophet Muhammad (SLM) ascended to the Heaven) into the Paradise. They will be blessed with the Vision of Allah. Those who took to the path of the world will go to the Hell on the Day of Resurrection. The world is a show of a couple of days. It will pass in any circumstances and manner. Think of the final end."

477. Imam Mahdi (AS) is narrated to have said, "Nafs-e-Lavvama (a kind of nafas that takes man to task for his misdemeanors) is Nafs-e-Muhammadi (SLM). The narrator of this saying is Miyan Yusuf Muhajir (RZ).

478. An aulia-Allah came to meet Shaikh Shibli (RA). A cat told him, "Shibli is dead." The Vali thought that I should at least condole his death when I have come here. When he came, he found Shaikh Shibli (RA) hale and healthy. He met Shibli (RA) and told him that the cat had sounded him like that. The Shaikh (RA) said, "This servant of Allah had forgotten the remembrance of Allah Most High at that moment. The cat had told the truth."

479. Shaikh Shibli (RA) went into the forest one day. It was time for the namaz. He saw a well brimming with water. He went in search of a rope and a bucket, which he did not find. At the same time, a flock of deer arrived. They turned their attention towards Allah. The well overflowed with water. The flock drank water and went away. The Shaikh (RA) respectfully told Allah, "I asked for water to worship You but did not get it. But when the flock of deer arrived, the well overflowed with water." Allah's commandment came, "O Shibli, The flock of deer trusted Us and turned its attention towards Us. We gave them water. You did not trust us and you trusted the rope and bucket. Hence, We did not give water to you." The Shaikh (RA) performed tauba.

480. Shaikh Shibli (RA) is narrated to have said that somebody asked him what was tauhid and he told him, "The person who gave an open answer about tauhid is a mulhid (apostate). It is suspected that a person who comes to know tauhid might become a mushrik (idolater), and the person who is not at all an arif (a learned person who knows Allah and His kingdom) is a kafir (unbeliever). A person, who fulfils his promise without knowing anything, is a worshipper (ibadat-guzar) but he is an idolater (but-parast). And the person who asks about tauhid Is ignorant (jahil)

QUARTET:
Shibli asked at the door of Allah/
O Hakim, why did You get Mansur hanged by the neck?/
(The reply came) "Mansur was aware of the secrets of his Friend/
This is the punishment for him who divulges secrets

481. Shaikh Ruknuddin (RA) is narrated to have said, "When in divine ecstasy, I went for the ziarat at the grave of Mansur Hallaj (RA). I went into muraqaba, (meditation). I found the soul of Mansur in Paradise. I asked Allah about this, "What is this (mystery), Firaun said, 'I am your Lord.' Mansur said, 'I am the Truth.' Both staked the same claim. But the soul of Mansur is in Paradise and the soul of Firaun is in Hell." A divine Voice said, "Firaun fell a prey to khud-bini (seeing oneself) and saw his own self in everything and lost My manifestation.. Mansur saw My manifestation in everything and lost his own manifestation. Hence, there is great difference between the two."

POEM:
Saying, "I am the Truth" disgraced Firaun./
Mansur achieved salvation by saying, "I am the Truth./
There is divine mercy for this ego, O friend!/
And for that ego, there is divine curse. The reason is one was the black stone/
And the other was the ruby/
That was hostile to the divine luminosity and this was its lover./
This ego was 'HU'. In fact, it was nothing./But the other ego pertained neither to the Unity nor hulul (transmigration).

482. Khwaja Hasan Basari (RA), Mir Zunnoon Misri (RA) and Ibrahim Adham (RA) went to enquire about the sickness of Rabe'a Basari (RA). Rabe'a (RA) asked, "What is the sign of (divine) Love?" Hasan Basari (RA) said, "The claim to love Allah of the person who was not patient at hunger imposed by Allah is not true." Rabe'a (RA) said, "This is useless talk. It smacks of duality (dooi)." Zunnoon (RA) said, "The claim to love Allah of a person who was not grateful at hunger imposed by Allah is not true." Rabe'a (RA) said, "This tells the story of dooi." Ibrahim (RA) said, "The claim to love Allah of a person who does not relish the hunger imposed by Allah is not true." Rabe'a (RA) said, "This is a good point. But it is not devoid of duality and ego." After this, all of them asked her, "O sister, You also say something." She said, "The claim to love Allah of the person who was conscious at the hunger imposed by Allah is not true."

483. Khwaja Hasan Basari (RA) came to Rabe'a Advia (RA). She was the Syeda of her time. She had recited the intention (niyat). Hasan (RA) says, "She asked me to wait for an hour. I looked at her musallah (prayer mat). I realized that a thorn had broken in the right eye of the Syeda (RA). The droplets of blood flowing on her face dropped on the musallah. When she finished her namaz, I asked, 'A thorn is broken in your eye and the musallah is drenched in blood. What is the matter?' The Bibi (RA) said, 'O Hasan, I swear by the glory of Allah that I knew nothing of this till I finished my namaz by salutation. O Hasan, at that time the condition of my heart was such that if it was possible to give all the pain and travails of all the seven strata of the Hell to me and all that was inflicted on my eye, and it was felt by my eye, I would have removed and ejected the eye-ball from my eye. Allah be Praised. For a long time I was in search of Allah and I used to find my own self. And now that I search for myself, I find Allah."' The respected elders (buzurgan) have reported this parable.

484. Bibi Rabe'a (RA) is narrated to be going one day with water in her right hand and fire in her left hand. Somebody asked her, "What is this?" She said, "We are going to burn the Paradise and cool the Hell because all the people are busy with their desire for the paradise. They always remember the retributions of the Hell. They have forgotten Allah, the Most High."

485. Zakat in Shariat is that if one has two hundred tinkas (local coins), one has to pay five tinkas after one year. Zakat is obligatory on every person who is sane and has reached the age of maturity. In Tariqat, if a person has two hundred tinkas, one should pay five tinkas as the Zakat of the Shariat and then it is obligatory (farz) on him to pay the balance amount also. Imam Malik (RA) says that those, who talk too much of Zakat, are liars. One who is a liar is a hypocrite. A hypocrite is an idolater. An idolater is an infidel. And a person who has any one of these four attributes, is mardood (rejected) in both the worlds. This is so because these people say that Zakat is obligatory on the wealth that is accumulated. They keep that wealth (without spending), although there is only one existence (wajud). And they are not aware of the treasure that is in the existence. All these people are blind and nobody knows of his treasure. This zakat is obligatory on free persons, and not on the slaves. And these slaves have not yet become free from their slavery. How can there be the obligation of paying Zakat on them? The first obligation (farz) on them to free themselves from the slavery of khudi (self).

486. It is narrated about Haj that if a person intends to perform the pilgrimage, he should know that Kaaba means the heart of man. When one performs the circumambulation (tawaf) of the heart, one is deemed to become carefree of the obligation (farz).

COUPLET:
Perform the circumambulation of the heart, if you have a heart/
Heart is the Kaaba of the Reality, what do you think of the heart?

The Kaaba of Ibrahim Khaleelullah (AS) is called Baithullah, while the heart of a mumin is called Arshullah. The Kaaba of the heart is superior to the Kaaba of Khaleelullah (AS).

487. Imam Mahdi (AS) is narrated to have called a person as good. Some days later he called him a bad person. The companions asked Imam Mahdi (AS), "Your eminence had called this person as good but now you say he is bad." The Imam (AS) said, "You have understood like that. We say about a stone or a tree or a cow that they appear to be good. The fire does not burn these things. At that time, he appeared to be good and I said he was good. Now I have seen him a bad condition and said that he is bad. These are not glad tidings (bisharat). A bisharat is the word of Allah. Turn your condition in consonance with the word of Allah. It is a bisharat if your condition is in consonance with the word of Allah. Or it is a bisharat if we have said after ascertaining from Allah that a person's end is good."

488. All the migrant-companions of Imam Mahdi (AS) have said, "If we once say that a person is good after ascertaining from Allah that his end is good, it is a bisharat."
489. There will be tumult on the Day of Resurrection. Some people will be addressed as, "O the slaves of women, O the slaves of children; O the slaves of homes; O the slaves of money; O the slaves of your stomachs; O the slaves of Satan, O the slaves of lust (nafs); O the slaves of desires;---and Allah will tell all these people, "These people were the slaves of ghair-Allah (things other than Allah). Today their reward is the Hell." After this, Allah will say, "O the slaves of Allah. Bring Our slaves. They were in Our slavery in the world. They had turned their faces away from ghair-Allah. Today We reward them for remaining in our slavery with our zath and Paradise, wherein they shall live for ever."

490. Imam Mahdi (AS) is narrated to have said, "If Allah gives the power one should not perform miracles (kashf-o-karamat) to serve one's own purpose as this is not an act of perfection."

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