Seventy Thousand Veils

“Love is not to be learned from men: it is one of God’s gifts and comes of His grace.”

“None refrains from the lusts of this world save him in whose heart there is a light that keeps him always busied with the next world.”

“When the gnostic’s spiritual eye is opened, his bodily eye is shut: he sees nothing but God.”

“If gnosis were to take visible shape all who looked thereon would die at the sight of its beauty and loveliness and goodness and grace, and every brightness would become dark beside the splendor thereof.”

“For sight is the keenest of our bodily senses; though not by that is wisdom seen; her loveliness would have been transporting if there had been a visible image of her.”

“Gnosis is nearer to silence than to speech.”
“When the heart weeps because it has lost, the spirit laughs because it has found.”

“Nothing sees God and dies, even as nothing sees God and lives, because His life is everlasting: whoever sees it is thereby made everlasting.”

“O God, I never listen to the cry of animals or to the quivering of trees or to the murmuring of water or to the warbling of birds or to the rustling wind or to the crashing thunder without feeling them to be an evidence of Thy unity and a proof that there is nothing like unto Thee.”

“O my God, I invoke Thee in public as lords are invoked, but in private as loved ones are invoked. Publicly I say, ‘O my God!’ but privately I say, ‘O my Beloved!'”

“Seventy Thousand Veils separate Allah, the One Reality, from the world of matter and of sense. And every soul passes before his birth through these seventy thousand. The inner half of these are veils of light: the outer half, veils of darkness. For every one of the veils of light passed through, in this journey towards birth, the soul puts off a divine quality: and for every one of the dark veils, it puts on an earthly quality. Thus the child is born weeping, for the soul knows its separation from Allah, the One Reality. And when the child cries in its sleep, it is because the soul remembers something of what it has lost. Otherwise, the passage through the veils has brought with it forgetfulness (nisyan): and for this reason man is called insan. He is now, as it were, in prison in his body, separated by these thick curtains from Allah.

“But the whole purpose of Sufism, the Way of the dervish, is to give him an escape from this prison, an apocalypse of the Seventy Thousand Veils, a recovery of the original unity with The One, while still in this body. The body is not to be put off; it is to be refined and made spiritual–a help and not a hindrance to the spirit. It is like a metal that has to be refined by fire and transmuted. And the sheikh tells the aspirant that he has the secret of this transmutation. ‘We shall throw you into the fire of Spiritual Passion,’ he says, ‘and you will emerge refined.'” {“The Way” of a Mohammedan Mystic, by W. H. T. Gairdner (Leipzig, 1912), pp. 9 f.}

by Reynold A. Nicholson
Routledge, Kegan Paul, London


Robert Frager, Heart, Self & Soul

We have all had the experience of failing time after time in changing old habits. Then suddenly these old habits lose their hold on us. What was so attractive suddenly becomes unattractive. This is a sign that God has accepted our repentance. At this point, my sheikh used to say that we are no longer responsible for those old sins. We have truly changed and we are now someone who is not even tempted to commit them.

Robert Frager, Heart, Self & Soul, The Sufi Psychology of Growth, Balance and Harmony  p. 71

Karimah’s Cuisina

Karimah’s Cuisina

We are a faith based well being organisation passionate about sharing information and experiences relative to food ,nutrition  and health relative to the muslim world. We create and deliver exciting  and enjoyable  lectures, workshops and conferences that will make you want to do it again and again. We write books that will make you wish you had more time just to read them and look at the fotos and we love making food that makes you feel alive ….

Laylat al-Bara’ah – Night of Salvation ,

Prophet Muhammad sal Allaho alaihe wasallam/Huzoor stated that Shaban is His month.  Huzoor has stated many benefits of this month.  Huzoor sal Allaho alaihe wasallam used to fast a lot this month. Prophet Muhammad sal Allaho alaihe wasallam/Huzoor stated:

“Shaban is my month, Rajab is Allah’s and Ramzan is my followers’ month.  Shaban helps take away sins, and Ramzan enables complete purification.”

Prophet Muhammad sal Allaho alaihe wasallam/Huzoor stated:

“The supremacy of Rajab over other months is like that of the Quran shareef over other books.  And, the supremacy of Shaban over all other months is like my supremacy over all other prophets, and the supremacy of Ramzan over other months is like Allah’s supremacy over all creation.”

Nafils are a superb worship.  Read nafils daily during the nights of Shaban, as many nafils as possible.


Lailat al Miraj ~ Shab-e-Miraj


Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
—Qur’an, Sura 17 (Al-Isra) ayah 1[2]
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur’an: We put terror (and warning) into them, but it only increases their inordinate transgression!
—Qur’an, Sura 17 (Al-Isra) ayah 60[14]
For indeed he saw him at a second descent,
Near the Lote-tree beyond which none may pass:
Near it is the Garden of Abode.
Behold, the Lote-tree was shrouded (in mystery unspeakable!)
(His) sight never swerved, nor did it go wrong!
For truly did he see, of the Signs of his Lord, the Greatest!
—Qur’an, Sura 53 An-Najm, ayat 13-18[13]

9th November Iqbal Day Pakistan



Our Essence is not bound to any Place;
The vigour of our wine is not contained
In any bowl, …….
…… And so the Prophet answered, Rather say
A Sword of God, if Truth thou worshippest,
No other pathway travel but of Truth.
Full well he knew the mystery of Part
And Whole, the very dust beneath his feet
Being the magical collyrium
Laid on the eyes of all God’s messengers;
And so he spoke to his community,
“Of all this world of yours, I love alone59
Obedient hearts, sweet perfumes, women chaste.
If the perception of realitics
Guideth thy steps, the subtlety confined
In that word yours will not be hid from thee.
Indeed, that lantern of all Beings night
Dwelt in the world, but was not of the world;
His splendour, that consumed the adoring breasts
Of holy angels, shone while Adam yet
Was clay and water. Of what land he was
I know not; this much only I do know,
He is our comrade. These base elements
He reckoned for our world, himself our guest
We, who have lost the souls within our breasts,
Have therefore lost ourselves in this mean dust.
Thou art a Muslim, do not bind thy heart
to any clime, nor lose thyself within
this world dimension ate. The Muslim true
Is not contained in any land on earth; …..

……. His wisdom founded one Community
The world its parish—on the sacred charge
To civilize, that Ruler of our faith
Of his abundant bounty gave the earth
Entire to be the confines of our mosque.
He, whom God eulogized in the Koran
And promised He would save his soul alive,
Struck hapless awe into his enemies
So that they trembled at his majesty.
Why fled he, then, from his ancestral home?
Supposest thou he ran before his foes?
The chroniclers, ill understanding what
The Flight portends, have hid the truth from us
Flight is the law that rules the Muslim’s life,
And is a cause of his stability
Its meaning is, to leap from shallowness,
To quit the dew, the ocean to subdue.
Transgress the bloom; the garden is thy goal;
The loss of less more vastly gain adorns.
The sun’s great glory is in ranging free;
The skies’ arena lies beneath his feet.
Be not a streamlet seeking wealth from rain;
Be boundless; quest no limit in the world.
The frowning sea was once a simple plain,
Played being shore, and liquefied of shame.
Have thou the will to master everything,
That thou mayest win dominion over all;
Plunge like a fish, and populate the sea;
Shake off the chains of too constricted space.
He who has burst from all dimensions bonds
ranges through all directions, like the sky.
The rose’s scent by parting from the rose
Leaps far abroad, and through the garden’s breadth
Disseminates itself. Thou, who hast snatched
One corner of the meadow for thine own,
Like the poor nightingale art satisfied
To serenade one rose, Be like the breeze;
Cast off the burden of complacency
From thy broad shoulders, in thy wide embrace
Gather the garden, Be thou wary; lo,
These times are full of treachery, the way
Beset by Brigands; wayfarer, beware!