I would arise early, three hours before Fajr prayer, take ablution, and after making Sunnah prayers, I would go into prostration, supplicating God with the following prayer: “O my Lord, give me the power to carry the difficulties and the pain of Your Love.” Then I would pray Fajr with the Shaikh. On his way out one day he looked at me and said, as if he had been with me when I made that supplication, “O my son, you have to change the method of your supplication. Instead say, ‘O Allah, grant your pleasure to this weak servant.’ God doesn’t like His servants to be in difficulties. Although God in His Wisdom might give some difficulties to His servants to test them, the servant must not ask to be in difficulties. This would not be respectful to your Lord.

When Shaikh Muhammad Baba as-Samasi died, my grandfather took me to Bukhara and I married there. I lived in Qasr al-’Arifan, which was God’s special care to me because I was near to Sayyid Amir Kulal. I stayed in his service, and he told me that Shaikh Muhammad Baba as-Samasi had told him a long time before that, ‘I will not be happy with you if you will not take good care of him.’ One day, I was sitting with a friend in seclusion, and the Heavens opened and a grand vision came to me and I heard a voice saying, ‘Is it not enough for you to leave everyone and to come to Our Presence Alone?’ This voice reduced me to a state of trembling, causing me to run away from that house. I ran to a river where I threw myself. I washed my clothes and prayed two rakats in a way that I had never prayed before, feeling as if I was praying in the Divine Presence. Everything was opened to my heart in a state of Unveiling (kashf). The entire universe disappeared and I was not aware of anything other than praying in His Presence.

I had been asked, in the beginning of my state of Attraction, ‘Why are you going to enter on this Path?’ I answered, ‘In order that whatever I say and whatever I want will happen.’ I was answered, ‘That will not be. Whatever We say and whatever We want is what will happen.’ And I said, ‘I cannot do that. I must be permitted to say and to do whatever I like, or I don’t want this Way.’ Then I received the answer, ‘No, it is whatever We want to be said and whatever We want to be done that must be said and done.’ And I said again, ‘Whatever I say and whatever I do is what must be.’ Then I was left alone for fifteen days, until I was overwhelmed with a tremendous depression. Then I heard a voice, ‘O Baha’uddin, whatever you want, We will grant.’ I was overjoyed. I said, ‘I want to be given a Path (tariqat) that will lead anyone who travels on it straight to the Divine Presence.’ And I experienced a great vision and heard a voice saying, ‘You are granted what you have asked.

He relates:

One time I was in a state of Attraction and in a state of absent-mindedness, moving from here to there, not aware of what I was doing. My feet were torn and bleeding from thorns when darkness fell. I felt myself attracted to the house of my shaikh, Sayyid Amir Kulal. It was a pitch black night with no moon nor stars showing. The air was very cold and I had nothing on but an old leather cloak. When I arrived at his house, I found him sitting with his friends. When he saw me he told his followers, ‘Take him out, I don’t want him in my house.’ They put me out and I felt that my ego was trying to overcome me and that it was taking over my heart and my feelings, trying to poison my trust in my shaikh. At that point Allah’s Divine Care and His Mercy were my only support in carrying this humiliation in the Cause of Allah and the Cause of my shaikh. I said to my ego, ‘I am not allowing you to poison my trust in my shaikh.’ I felt so tired and so depressed that I put the state of humbleness at the door of pride, placed my head on the threshold of the door of my teacher, and took an oath that I would not remove it until he accepted me again. The snow was beginning to fall and the frigid air was penetrating my bones, causing me to tremble in the dark night. There was not even the warmth of the moon to comfort me. I remained in that state until I froze. But the love that was inside my heart, the love for the Divine and the love for the door of the Divine, my shaikh, kept me warm.

Dawn came and my shaikh stepped out of his door without seeing me physically. He put his foot on my head, which was still on his threshold. On sensing my head, he immediately withdrew his foot, took me inside his house and said to me, ‘O my son you have been dressed with the dress of Happiness. You have been dressed with the dress of Divine Love. You have been dressed with a dress that neither myself nor my shaikh has been dressed with. Allah is happy with you. The Prophet  is happy with you. All the shaikhs of the Golden Chain are happy with you…’ Then with great care and delicacy he pulled the thorns from my feet and washed my wounds. At the same time he poured into my heart such knowledge that I never experienced before. This opened for me a vision in which I saw myself entering into the secret of MUHAMMADUN RASULULLAH . I saw myself entering into the secret of the verse which is the Haqiqa Muhammadiyya (Reality of Muhammad). This led me to enter the secret of LA ILAHA ILLA’LLAH which is the secret of wahdaniyyah (Uniqueness of God). This then led me to enter the secrets of Allah’s Names and Attributes which are expressed by the secret of ahadiyya (Oneness of God). Those states cannot be put into words, but can only known through taste which is experienced in the heart.

In the beginning of my travel on the Way, I used to wander at night from one place to another in the suburbs of Bukhara. By myself in the darkness of the night, especially in the wintertime, I visited the cemeteries to take a lesson from the dead. One night I was led to visit the grave of Shaikh Ahmad al-Ajgharawa and to read al-Fatiha for him. When I arrived, I found two men, whom I had never met before, waiting for me with a horse. They put me on the horse and they tied two swords on my belt. They directed the horse to the grave of Shaikh Mazdakhin. When we arrived, we all dismounted and entered the tomb and mosque of the shaikh. I sat facing the কিবলা, meditating and connecting my heart to the heart of that shaikh.

During this meditation a vision was opened to me and I saw the wall facing কিবলা come tumbling down. A huge throne appeared. A gigantic man, whom no words can describe, was sitting on that throne. I felt that I knew him. Wherever I turned my face in this universe I saw that man. Around him was a large crowd in which were my shaikhs, Shaikh Muhammad Baba as-Samasi and Sayyid Amir Kulal. Then I felt afraid of the gigantic man while at the same time I felt love for him. I had fear of his exalted presence and love for his beauty and attraction. I said to myself, ‘Who is that great man?’ I heard a voice among the people in the crowd saying, ‘This great man who nurtured you on your spiritual path is your shaikh. He was looking at your soul when it was still an atom in the Divine Presence. You have been under his training. He is Shaikh Abdul Khaliq al-Ghujdawani (q) and the crowd you are seeing are the খলিফ who carry his great secret, the secret of the Golden Chain.’ Then the shaikh began to point to each shaikh and say, ‘This is Shaikh Ahmad; this is Kabir al-Awliya; this is ‘Arif Riwakri; this is shaikh Ali Ramitani; this is your shaikh, Muhammad Baba as-Samasi, who in his life gave you his cloak. Do you know him?’ I said, ‘Yes.

Then he said to me, ‘That cloak which he gave you such a long time ago is still in your house, and with its blessing Allah has removed from your life many afflictions.’ Then another voice came and said, ‘The Shaikh who is on the Throne is going to teach you something you need while traveling on this way.’ I asked if they would allow me to shake hands with him. They allowed this and took the veil away and I took his hand. Then he began to tell me about sulook (wayfaring), its beginning, middle and end. He said, ‘You have to adjust the wick of your self in order that the light of the unseen can be strengthened in you and its secrets can be seen. You have to show constancy and you have to be firm in the Divine Law (Shari`a) of the Prophet  in all your states. You have to “order the right and forbid the wrong” [3:110, 114] and keep to the highest standard of the শরীয়া, and leave the dispensations of ease, and throw away innovation in all its forms, and make your Qiblah the Prophet’s  Narrations (Hadith). You have to investigate his  life (sirah) and the sirah of His Companions, and to urge people to follow and to read the Qur’an both day and night, and to do the prayers with all their superogatory worship (নওয়াফিল). Do not ignore even the smallest thing from what the Prophet  has shown us of deeds and good works.

As soon as Abdul Khaliq finished, his খলিফ told me, ‘In order to be assured of the certainty of this vision, he is sending you a sign. Tomorrow go and visit Mawlana Shamsuddin al-Ambikuti, who will be judging between two people. Tell him that the Turk is right and the Saqqa is wrong. Say to him, ‘You are trying to help the Saqqa, but you are mistaken. Correct yourself and help the Turk.’ If the Saqqa denies what you say, and the judge continues in helping the Saqqa, tell him, ‘I have two proofs. The first requires you to tell the Saqqa, ‘O Saqqa, you are thirsty.’ He will know what that thirst means. As for the second proof, you must tell the Saqqa, ‘You have slept in adultery with a woman and she became pregnant, and you have had the baby she was carrying aborted, and you buried the baby under the grapevines.’ On your way to Mawlana Shamsuddin, take with you three dry raisins and pass by your shaikh, Sayyid Amir al-Kulal. On your way to him you will find a shaikh who will give you a loaf of bread. Take the bread and don’t speak with him. Continue until you meet a caravan. A wrestler will approach you. Advise and reproach him. He is going to repent and become one of your followers. Wear your qalansuwa (hat) and take the cloak of ‘Azizan to Sayyid Amir Kulal.’

After that they moved me and the vision ended. I came back to myself. The next day I went to my house and I asked my family about the cloak that had been mentioned in the vision. They brought it to me and told me, ‘It has been sitting there for a long time.’ When I saw the cloak a state of internal crying overcame me. I took the cloak and went to the village of Ambikata, in the suburbs of Bukhara, to the mosque of Mawlana Shamsuddin. I prayed Fajr with him and then I told him about the sign which astonished him. As-Saqqa was present and he denied that the Turk was right. Then I told him about the proofs. He accepted the first and he denied the second. Then I asked the people in the masjid to go to the grapevine which was near the masjid. They did and found the child who was buried there. The Saqqa came crying and apologized for what he had done, but it was over. Mawlana Shamsuddin and the others in the mosque were in a great state of astonishment.

I prepared to travel the next day to the city of Naskh and had with me the three dry grapes. Mawlana Shamsuddin tried to detain me by telling me, ‘I am seeing in you the pain of longing for us and the burning desire to reach the Divine. Your healing is in Our Hands.’ I answered him, ‘O my shaikh, I am the son of someone else and I am his follower. Even if you offer to nurse me from the breast of the highest station, I cannot take it, except from the one to whom I gave my life and from whom I took my initiation.’ Then he kept quiet and permitted me to travel.

I moved as I had been instructed until I met the shaikh and he gave me a loaf of bread. I didn’t speak with him. I took the loaf from him, as I had been ordered. Then I met a caravan. They asked me where I was coming from. I said, ‘Ambikata.’ They asked me when I had left. I said, ‘At sunrise.’ They were surprised and said, ‘That village is miles away and crossing that distance would take you a long time. We left that village last night and you left at sunrise and yet you have reached us.’ I continued on until I met a horseman. He asked me ‘Who are you? I am afraid of you!’ I told him, ‘I am the one on whose hand will be your repentance.’ He dismounted his horse, showing complete humbleness to me and repented and threw away all the wine that he was carrying. He accompanied me to my Shaikh, Sayyid Amir Kulal. When I saw him I gave him the cloak.

He kept silent for some time and then he said, ‘This is the cloak of ‘Azizan. I was informed last night that you would be bringing it to me, and I have been ordered to keep it in ten different layers of covering.’ Then he ordered me to enter his private room. He taught me and placed in my heart the silent dhikr. He ordered me to keep that dhikr day and night. As I had been ordered in the vision of Shaikh ‘Abdul Khaliq al-Ghujdawani to keep to the difficult way, I kept that silent dhikr which is the highest form of dhikr. In addition, I used to attend the associations of the external scholars to learn the Sciences of Divine Law (sharia) and the Traditions of the Prophet  (Hadith), and to learn about the character of the Prophet  and his Sahaba. I did as the vision told me, and this resulted in a big change in my life. All that Shaikh Abdul Khaliq al-Ghujdawani taught me in that vision bore its blessed fruits in my life. His spirit was always accompanying me and teaching me.

One time I followed Mawlana ‘Arif ad-Dik Karrani for seven years. Then I followed Mawlana Kuthum Shaikh for many years. One night I slept in the presence of my shaikh and I saw the Shaikh al-Hakim ‘Attar, who was one of the famous shaikhs of the Turks, telling something to a dervish named Khalil Ghirani. When I awoke the picture of that dervish stayed in my mind. I had a pious grandmother to whom I mentioned the dream. She told me, ‘O my son, you are also going to follow many Turkish shaikhs.’ So I looked in my travels for Turkish shaikhs and I never forgot the picture of that one dervish. Then one day in my own country of Bukhara, I saw a dervish, and I recognized him as the one in my dream. I asked him his name and he told me, ‘I am Kahlil Ghirani.’ I had to leave him, but I felt terrible to do so. At Maghrib time someone knocked at my door. I answered and a stranger told me, ‘Darwish Khalil Ghirani is waiting for you.’ I was so surprised. How had that person found me? I took a gift and went with him. When I reached his presence I began to tell him the dream. He said, ‘No need to tell me that dream, I know it already.’ This moved my heart to be more attached to him. In his company new unseen knowledge was opened to my heart. He was always looking after me, praising me, and lifting me up. The people of Transoxiana put him as a king over them. I continued to keep his company, even in his time of Sultanate, and my heart grew in love for him more and more and his heart lifted me ever higher in knowledge. He taught me how to be in the service of the shaikh. I stayed in his company six years. In his presence and in my seclusion I kept my connection with him.

In the beginning of my Travel on this Way, I met a lover of Allah and he told me, ‘it seems as if you are from Us.’ I told him, ‘I hope you are from Us and I hope to be a friend to you.’ One time he asked me, ‘how do you treat your self?’ I said to him, ‘If I find something I thank Allah and if not I am patient.’ He smiled and said, ‘This is easy. The way for you is to burden your ego and to test it. If it loses food for one week, you must be able to keep it from disobeying you.’ I was very happy with his answer and I asked his support. He ordered me to help the needy and to serve the weak and to motivate the heart of the brokenhearted. He rdered me to keep humbleness and humility and tolerance. I kept his orders and I spent many days of my life in that manner. Then he ordered me to take care of animals, to cure their sicknesses, to clean their wounds, and to assist them in finding their provision. I kept on that way until I reached the state that if I saw an animal in the street, I would stop and make way for it.

Then he ordered me to look after the dogs of this Association with Truthfulness and Humility, and to ask them for support. He told me, ‘Because of your service to one of them you will reach great happiness.’ I took that order in the hope that I would find one dog and through service to him I would find that happiness. One day I was in the association of one of them and I felt a great state of happiness overcome me. I began crying in front of him until he fell on his back and raised his forepaws to the skies. I heard a very sad voice emanating from him and so I raised my hands in supplication and began to say ‘amin’ in support of him until he became silent. What then opened for me was a vision which brought me to a state in which I felt that I was part of every human being and part of every creation on this earth.

One day I was in my garden in Qasr al-Arifan (where his mosque and tomb are located), wearing the cloak of Azizan and around me were my followers. I was suddenly overwhelmed by the Heavenly Attractions and Blessings, and I felt I was being dressed and adorned with His Attributes. I trembled in a way that I had never experienced before, and I couldn’t remain standing. I stood facing the Qiblah and I entered into a great vision in which I saw the True Annihilation. I found myself completely annihilated and I didn’t see any existence except my Lord’s. Then I saw myself coming out from His Divine Presence reflected through the Mirror of মুহাম্মাদুন রাসুলুল্লাহ, in the image of a star in an ocean of Light without beginning or end. My external life ended and I saw only the meaning of LA ILAHA ILLA ‘LLAH MUHAMMADUN RASULULLAH. This led me to the meaning of the essence of the name ‘Allah,’ which led me to the Absolute Unseen, which is the essence of the Name huwa (“He”). When I entered that ocean my heart stopped pumping and all my life ended, putting me in a state of death. My soul left my body and all those around thought I had died and were crying. Then after six hours I was ordered to return to my body. I perceived my soul slowly re-entering my body and the vision ended.

To deny your existence and to neglect and disregard your ego is the currency of this Order. In this state I entered into every level of existence, which made me a part of all creations and which developed in me a certainty that everyone is better than me. I saw that everyone provides a benefit and that only I give no benefit. One day a surprising state came upon me. I heard the Divine Voice saying, ‘Ask whatever you like from Us.’ So I said, with humility, ‘O Allah, grant me one drop of Your Oceans of Mercy and Blessings.’ The answer came, ‘You are asking from Our Great Generosity for only one drop?’ This was like a tremendous slap on my face and the sting of it lasted on my cheek for days. Then one day I said, ‘O Allah grant me from Your Oceans of Mercy and Blessings the Power to carry it.’ At that moment a vision was opened to me wherein I was seated on a throne and that throne was over an ocean of mercy. And a voice said to me, ‘This ocean of mercy is for you. Give it to My servants.’ I was receiving secrets from every side, especially from Uwais al-Qarani, who greatly influenced me to depart from all worldly matters and to attach myself exclusively to spiritual matters. I did this by firmly keeping the shari`ah and the orders of the Prophet , until I began spreading the Unseen Knowledge and the Granted Secrets from the Unique Oneness that no one before had ever shared.

One time as-Siddiq  said, ‘I never saw anything except that Allah was before it,’ and Umar al-Faruq  said, ‘I never saw anything except that Allah was behind it.’ And ‘Uthman  said, ‘I never saw anything except that Allah was next to it,’ and ‘Ali  said, ‘I never saw anything except that Allah was within it.’” He commented that, “The differences in these sayings was based on the differences in the circumstances at the times they were spoken and not on differences in belief or understanding.

What is behind the meaning of the Prophet’s  narration, ‘Part of faith is to remove what is harmful from the Way’? What he meant by ‘the harmful’ is the ego, and what he meant by ‘the Way’ is the Way of God, as He said to Bayazid al-Bistami, ‘leave your ego and come to Us.

Whoever asks to be in the Way of God has asked for the way of affliction. It was narrated by the Prophet , 'যে আমাকে ভালোবাসে আমি তাকে বোঝাব।' এক ব্যক্তি নবীজীর কাছে এলেন  এবং বললেন, 'হে নবী আমি আপনাকে ভালোবাসি' এবং রাসূল সা  বললেন, 'তাহলে নিজেকে গরীব হওয়ার জন্য প্রস্তুত কর।' আরেকবার এক ব্যক্তি নবীজীর কাছে এলেন  এবং বললেন, 'হে নবী আমি আল্লাহকে ভালোবাসি' এবং নবী বললেন, 'তাহলে নিজেকে কষ্টের জন্য প্রস্তুত কর।

সবাই ভালো চায়,
কিন্তু কেউ স্বর্গারোহণ পায়নি,
ভালোবাসা ছাড়া
যিনি ভাল সৃষ্টি করেছেন।

যে নিজেকে পছন্দ করে, তাকে অবশ্যই নিজেকে অস্বীকার করতে হবে, এবং যে নিজেকে ছাড়া অন্যকে চায় সে বাস্তবে কেবল নিজেকেই চায়।

তিনটি উপায় রয়েছে যা জ্ঞাতারা তাদের জ্ঞানে পৌঁছায়:

1. মুরাকাবা - মনন

2. মুশাহাদা - দৃষ্টি

3. মুহাসাবা - হিসাব

মনন অবস্থায় সাধক সৃষ্টকে ভুলে যায় এবং কেবল স্রষ্টাকে স্মরণ করে।

দৃষ্টির রাজ্যে অদৃশ্য থেকে অনুপ্রেরণা অন্বেষণকারীর হৃদয়ে আসে দুটি অবস্থার সাথে: সংকোচন এবং প্রসারণ। সংকোচন অবস্থায় দৃষ্টি মহিমান্বিত এবং প্রসারিত অবস্থায় দৃষ্টি সৌন্দর্যের।

হিসাব-নিকাশের অবস্থায় অন্বেষণকারী প্রতিটি ঘন্টার মূল্যায়ন করে যেটি কেটে গেছে: তিনি কি ঈশ্বরের কাছে সম্পূর্ণ উপস্থিতিতে ছিলেন নাকি বিশ্বের সাথে সম্পূর্ণ উপস্থিতিতে ছিলেন?

এইভাবে অন্বেষণকারীকে মন্দ ফিসফিসানি এবং অহংকার প্ররোচনা প্রত্যাখ্যান করতে ব্যস্ত থাকতে হবে। তারা তার কাছে পৌঁছানোর আগেই সে তাদের প্রত্যাখ্যান করতে পারে; অথবা তারা তার কাছে পৌঁছানোর পরে কিন্তু তারা তাকে নিয়ন্ত্রণ করার আগেই সে তাদের প্রত্যাখ্যান করতে পারে। অন্য একজন অন্বেষণকারী, তবে, তারা তার কাছে না পৌঁছানো এবং তাকে নিয়ন্ত্রণ না করা পর্যন্ত তাদের প্রত্যাখ্যান করতে পারে না। সে কোন ফল পেতে পারে না, কারণ তখন হৃদয় থেকে ফিসফিস বের করা অসম্ভব।

ঈশ্বরের লোকেরা গোপন কাজ এবং হৃদয়ের ফিসফিসকে কীভাবে দেখে? তিনি বলেন, “আল্লাহ তাদেরকে যে দৃষ্টি দান করেছেন তার নূর দ্বারা, যেমন পবিত্র হাদিসে উল্লেখ আছে, 'মুমিনের দৃষ্টি থেকে সাবধান, কারণ সে আল্লাহর নূরের সাথে দেখে।

আমরা এখনও আমাদের এবং আমাদের চারপাশে এই সমস্ত পাপ নিয়ে এই পৃথিবীতে হাঁটছি তার চেয়ে আপনি আর কী অলৌকিক শক্তি চান।

তিলাওয়াতকারী সেই ব্যক্তি যে শব্দ ও নাম নিয়ে ব্যস্ত, আর সূফী সেই ব্যক্তি যে নামের সারমর্ম নিয়ে ব্যস্ত।

কোন মুরীদ, শায়খ বা কেউ যদি এমন কোন অবস্থার কথা বলে যা সে অর্জিত হয়নি, আল্লাহ তাকে সেই অবস্থায় পৌঁছাতে নিষেধ করবেন।

প্রত্যেক শাইখের আয়নার দুটি দিক থাকে। কিন্তু আমাদের আয়নার ছয়টি দিক আছে।

পবিত্র হাদিস দ্বারা যা বোঝানো হয়েছে, 'যে আমাকে স্মরণ করে আমি তার সাথে আছি', এটি একটি সুস্পষ্ট প্রমাণ এবং একটি প্রমাণ যা অন্তরের লোকেরা তাকে সর্বদা স্মরণ করে। আর অপর বাণী রাসূল সা  ঈশ্বরের পক্ষে কথা বলা, আস-সাওমু লি ('রোজা আমার জন্য') একটি নিশ্চিতকরণ যে প্রকৃত উপবাস হল ঈশ্বর ব্যতীত অন্য সমস্ত কিছু থেকে উপবাস করা।

কারণ তারা গরীব, কিন্তু তাদের দোয়া করার দরকার নেই। ঠিক যেমন হযরত ইব্রাহিম আ , যখন তাকে আগুনে নিক্ষেপ করা হলো এবং জিবরীল (আঃ) এসে তাকে জিজ্ঞেস করলেন, 'তোমার কি কোন সাহায্যের দরকার আছে?', উত্তরে বললেন, 'আমার জিজ্ঞাসা করার কোন প্রয়োজন নেই, তিনি আমার অবস্থা সম্পর্কে ভালো জানেন।

দারিদ্র্য ধ্বংসের একটি চিহ্ন এবং অস্তিত্বের বৈশিষ্ট্যগুলি মুছে ফেলার।

গরীব কে?" কেউ তাকে উত্তর দেয়নি। তিনি বলেছিলেন, “গরীব সেই ব্যক্তি যার ভিতর সর্বদা সংগ্রামে থাকে এবং যার বাহ্য সর্বদা শান্তিতে থাকে।

অনুসারীর জন্য আবশ্যক, যদি সে তার শায়খের কিছু কথা বা কাজ সম্পর্কে বিভ্রান্ত হয় এবং তার কারণগুলি বুঝতে অক্ষম হয়, ধৈর্য ধারণ করা এবং তা বহন করা এবং সন্দেহজনক না হওয়া। তিনি যদি একজন শিক্ষানবিস হন, তবে তিনি জিজ্ঞাসা করতে পারেন; কিন্তু যদি সে একজন মুরিদ হয়, তবে তার জিজ্ঞাসা করার কোন কারণ নেই এবং সে এখনও যা বোঝে না তার জন্য ধৈর্য ধরে থাকা উচিত।

নিজের থেকে বের না হওয়া পর্যন্ত আল্লাহর মানুষের ভালোবাসায় পৌঁছানো অসম্ভব।

আমাদের পথে আচারের তিনটি বিভাগ রয়েছে (আদব):

1. সর্বশক্তিমান ও মহিমান্বিত আল্লাহর সাথে উত্তম আচরণের জন্য মুরিদকে তার ইবাদতে বাহ্যিক ও অভ্যন্তরীণভাবে নিখুঁত হতে হবে, যা নিষিদ্ধ করা হয়েছে এবং যা আদেশ করা হয়েছে তা থেকে দূরে থাকবে এবং আল্লাহ ব্যতীত যা কিছু আছে তা ত্যাগ করবে।

2. নবী মুহাম্মদের সাথে উত্তম আচরণ  মুরিদদের রাজ্যে উড়তে হবে ইন কুনতুম তুহিব্বুন আল্লাহ ফা-ত-তাবিউনী ('আল্লাহকে ভালোবাসতে চাইলে আমাকে অনুসরণ করো') [৩:৩১]। তাকে অনুসরণ করতে হবে নবীর সকল অবস্থা। তাকে অবশ্যই জানতে হবে যে নবী হলেন ঈশ্বর এবং তাঁর সৃষ্টির মধ্যে সেতু এবং এই মহাবিশ্বের সবকিছুই তাঁর উচ্চ আদেশের অধীনে।

3. শাইখদের সাথে ভালো ব্যবহার প্রত্যেক সাধকের জন্য আবশ্যক। শাইখগণ নবীর পদাঙ্ক অনুসরণের কারণ ও মাধ্যম . তাদের উপস্থিতিতে বা অনুপস্থিতিতে শায়খের আদেশ পালন করা সাধকের জন্য কর্তব্য।