Shahanshah Maizbhandari

SHAHANSHAH HAZRAT SYED ZIAUL HUQ MAIZBHANDARI (QADDAS ALLAHU SIRRAHU) [1928–1988]

(SHAHANSHAH MAIZBHANDARI)

﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌﹌

Shahanshah Hazrat Syed Ziaul Huq Maizbhandari (Qaddas Allahu Sirrahu) was a luminous spiritual personality who, during the lifetime of his father, established a distinct spiritual station of his own and earned his father’s affectionate and profound spiritual recognition. He was the great-grandson of Gausul Azam Hazrat Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrahu) (1826–1906), the grandson of Gausul Aẓam Bil Wirasat Qutb al-Aqtab Hazrat Syed Golamur Rahman Maizbhandari (Qaddas Allahu Sirrahu) (1865–1937), and the eldest son of Legitimate Heir of Gausul Azam Maizbhandari Hazrat Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu) (1893–1982).

۞ Birth ۞

10th Poush 1335 Bengali Calendar, 12th Rajab 1347 Hijri, Tuesday dawn, 25th December 1928 (Gregorian).

۞ Education ۞

He received his early education at Maizbhandar Ahmadiya Junior Madrasa, Nanuppur Abu Sobhan High School, and Chittagong Collegiate School. Later, he attended Sir Ashutosh College in Kanungopara, Boalkhali, Chittagong. After passing the matriculation examination from Chittagong Collegiate School in 1949, he was admitted to Chittagong Government College. After completing his studies there, he enrolled in the B.A. program at Sir Ashutosh College, Kanungopara. As was customary, he studied diligently throughout the year and appeared for the B.A. Test Examination in 1953. On the third day of the examination, student Syed Ziaul Haque, absorbed in a deep state of introspection, sat silently for a long time in the exam hall and submitted a blank answer sheet before walking out. This mysterious and symbolic act marked the end of his worldly, institutional education.

Thereafter, seeking the eternal mysteries of creation, the young seeker Ziaul Haque journeyed directly from Kanungopara to the sacred abode of Maizbhandar Sharif. Upon returning home, he often appeared absent-minded. He would forget to eat or drink and at times would enter into intense states of spiritual absorption (ḥāl and jazb).

In this state, his mother once consulted Shah Sadeq Nagar Wali Hazrat Abdur Rahman (Chunnu Mia Shah) — who is buried beside the southern wall of the Khadem household at Bagh-e-Hossaini — asking about her son's unusual condition. The saint replied: “Keep Baro Mian (the elder son) in a separate room in a state of ritual purity, and use fragrant scents around him.”

Through this spiritual guidance, his mother perceived the auspicious signs of her son’s spiritual awakening.

۞ Introduction into the Sabq (Spiritual Lesson) ۞

Hazrat Syed Ziaul Huq expressed his earnest desire on multiple occasions to receive bay‘at (spiritual initiation) at the hands of his father. At one point, Hazrat Maulana Safirur Rahman Hashemi (R.A.)—a devout scholar, Imam and Khatib of the historic Anderkilla Shahi Jame Mosque in Chittagong, and a revered spiritual personality—came to Maizbhandar Sharif for visitation (ziyarat). Upon his arrival, Syed Ziaul Huq’s father requested the visiting Maulana to grant his son the initial sabak (spiritual instruction) of the Sufi path. The Maulana humbly objected, saying, “In your presence, a spiritual master of your stature, is it appropriate for me to undertake such a task?” To this, the noble father replied, “You may impart the sabak; I shall take care of the rest.”

Following this exchange, the spiritual lesson was imparted to Syed Ziaul Huq within the sacred chamber (hujrah) of Gause Maizbhandari, marking the formal commencement of his journey along the Sufi path.

۞ Spiritual Discipline (Riyazat) ۞

In pursuit of transcending all physical desires and limitations born of the lower self, Syed Ziaul Huq (Qaddas Allahu Sirrahu) immersed himself in intense and prolonged spiritual discipline (riyāzat). In the piercing cold of winter, when even the warmth of heavy quilts and blankets could not provide comfort, he would spend long hours—and at times, even two consecutive days—submerged up to his neck in the freezing waters of the inner courtyard pond. He would also sit immersed in the iron canal to the west of the house, exposing only his nose above the water. Such relentless devotion to physical austerity left his body pale and frail. He endured multiple winters undergoing this level of harsh ascetic training. He would sometimes fast for three to four consecutive days, and remain standing on one leg for hours on end. On one occasion, he shut himself in his room, sealing all doors and windows, and remained inside without food for eighteen days. From the year 1954 until his passing, a span of thirty-four years, he reportedly never slept through an entire night. His spiritual journey was not confined to a particular place—he wandered freely and unexpectedly, traveling through mountains, forests, cities, and remote places without any fixed destination or itinerary.

۞ Sacred Marital Life ۞

On Tuesday, January 28, 1955, the blessed marriage of Syed Ziaul Huq (Qaddas Allahu Sirrahu) was solemnized with pious Mosammat Munawwara Begum, the youngest daughter of the esteemed aristocrat and distinguished landlord of Dantmara Union in Fatikchhari Upazila, Janāb Badruzzaman Chowdhury, widely known and respected by the honorific appellation ‘Badon Sikkadar’ Ṣāḥib.

۞ Spiritual Transmission of Khilafah from His Father — By Command of the Gausul Azam Maizbhandari (Qaddas Allahu Sirrahu) ۞

On the 2nd of Magh, 1372 B.S. (January 16, 1966), a momentous event occurred in the spiritual life of Syed Ziaul Huq (Qaddasa Sirrahūl ʿAzīz). His father, Hazrat Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrah), received a dream in which Gausul Azam Hazrat Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrah) instructed him,

“Entrust the sacred trust of Ziaul Haque Mian to him.”

In obedience to this divine directive, on the morning preceding the 10th Magh Urs Sharif, around 11 a.m., following the ritual bathing (ghusl sharif) of the Rawza Pak (sacred tomb), Hazrat Syed Delawor Hossain Maizbhandari summoned two cloaks—one yellow and the other brown—from the memorial chamber adjacent to the holy mausoleum. Seated upon the sacred throne (gadi sharif) of Ghaus-e-Maizbhandari, he wrapped the yellow cloak around himself and called his son to sit before him. In a grave and solemn tone, he declared:

“The sacred trust of Hazrat Ghausul Azam Maizbhandari (Qaddas Allahu Sirrah) that was under my care, I now hand over to you. Guard it well.” Having said this, he placed the brown cloak upon his son with his own hands. In response, Syed Ziaul Huq uttered softly yet firmly: “Alhamdulillah.” Thus, under divine command and paternal transmission, he received formal Khilafat (spiritual succession). Immediately thereafter, the work of initiating disciples (bay‘at) commenced in the sacred chamber (hujrah) of Gausul Azam Maizbhandari. On the very first day, several hundred individuals pledged spiritual allegiance. Later, in 1973, upon relocating to Gausia Huq Manzil, the volume of formal initiations gradually declined. In this new spiritual station, only around fifty individuals received formal bay‘at. By 1978, he discontinued the practice of formal initiations altogether.

۞ The Unique Nature of His Bay‘at (Spiritual Allegiance) ۞

Shahanshah Maizbhandari's approach to bay‘at (spiritual initiation) was distinctive and deeply aligned with the inner principles of Maizbhandari Sufism. He did not prescribe a uniform set of prayers or invocations for all; rather, the bay‘at process varied from person to person, reflecting their spiritual capacity and need. Each disciple was given specific litanies and oaths, tailored to their inner disposition. This personalized approach is reflected in several of his own sayings (kalam), such as:

“Whoever comes to this Darbar (spiritual court) with devotion and faith is already a murid (disciple).”

“All those who enter the bounds of this Darbar with awe, belief, and respect are murids.”

This philosophy echoes the legacy of Gausul Azam Hazrat Syed Ahmad Ullah Maizbhandari (Qaddas Allahu Sirrah), the founder of the Maizbhandari Sufi Order, who—though occasionally performed formal hand-in-hand bay‘at—primarily transmitted spiritual blessings (fayz) through diverse, often subtle and unseen methods.

His nephew and chief spiritual successor, Hazrat Baba Bhandari (Qaddas Allahu Sirrah), maintained a muridi system based entirely in the spiritual realm, where no physical ritual of bay‘at was observed. Rather, the focus remained on divinely inspired spiritual transmission, occurring in visions, dreams, or through silent inner states.

Subsequent perfected saints (kamil awliya) in this tradition similarly de-emphasized ceremonial initiation, opting instead for inner spiritual bestowals. They often granted bay‘at through dreams, divine inspiration, or spiritual states, rather than through formal rituals involving the stretching of long shawls or physical contact.

۞ From Hasan Bagh to Huq Manzil ۞

“Hasan Bagh” was a garden of royal roses within the blessed precincts of Maizbhandar Darbar Sharif, lovingly established by Waṣi-e Gausul Azam Maizbhandari (Qaddas Allahu Sirrahu) in honor of his elder brother, Hazrat Syed Mir Hasan Maizbhandari (Qaddas Allahu Sirrahu) (1891–1906). Each dawn, the flowers from this sanctified garden were used to adorn the Blessed Rawḍah Sharīf and Hujrah Sharīf of Gausul Aẓam Maizbhandari (Qaddas Allahu Sirrahu), as offerings of love and veneration. On Thursday, 30 Asharh 1380 A.H. (corresponding to 1973), ʿWasi-e Gausul Azam Maizbhandari (Qaddas Allahu Sirrahu), having recognized his firstborn, Shahanshah Hazrat Syed Ziaul Haque Maizbhandari (Qaddas Allahu Sirrahu), as one who had attained firm establishment both in the temporal and spiritual stations (maqām-e-zāhir wa bāṭin), granted him independent residence. He was relocated permanently from Gausia Ahmadiya Manzil to the serene and sanctified garden home of Hasan Bagh. In a public proclamation addressed to the community, the blessed father, Syed Delawor Hossain Maizbhandari (Qaddas Allahu Sirrahu), declared:

“I have arranged for my elder son, Syed Ziaul Haque, an independent dwelling of two rooms with proper amenities, including sanitary facilities, in the garden house east of the Rawḍah pond. He is now established in his own spiritual and worldly station.”

In 1978, Shahanshah Maizbhandari (Qaddas Allahu Sirrahu) renamed Hasan Bagh as Syed Hasan Manzil, and subsequently, in 1985, he reestablished it as Gausia Huq Manzil—in accordance with the inward spiritual directive (isharah baṭiniyah) of Wasi-e Gausul Azam (Qaddas Allahu Sirrahu). Thus, Gausia Huq Manzil came into being as a spiritually distinct and divinely ordained abode—an extension of the blessed residence of Gausul Azam Maizbhandari (Qaddas Allahu Sirrahu) and the ancestral household of his noble progeny.

۞ The Unique Spiritual Eminence of Shahanshah Hazrat Syed Ziaul Huq Maizbhandari (Qaddas Allahu Sirrahu) ۞

In an era marked by the rise of materialism and atheism in the Indian subcontinent, Shahanshah Maizbhandari (Qaddas Allahu Sirrahu) emerged as a radiant spiritual beacon, whose influence provided unwavering direction to those lost in the turbulence of doubt. His spiritual evolution and transformative impact on the religiously inclined yet bewildered masses were so profound and enduring that they have rightfully become a subject of academic and spiritual inquiry.

His biography, though capturing but glimpses of his vast oceanic persona, serves as a treasury of wisdom—a drop reflecting the ocean—offering valuable insights for future seekers and scholars. His entire life stood as a living spiritual glossary, from which one could effortlessly extract guidance, commentary, and illumination.

Those who encountered him closely testify in unison: he was a living miracle (Karamat). Merely seeing him would stir within the soul a spontaneous inclination to bow in reverence and love. His presence alone would awaken in people across all walks of life the remembrance of Allah. This in itself was one of his most distinctive and divine hallmarks.

He would often say, “If you wish to understand me, look into the Qur’an.” The depth of this utterance is revealed throughout his life, where the essence of the Qur’an was manifested in his being. A single gaze upon him would bear witness to this reflection.

۞ His Service to the Marginalized and Disadvantaged ۞

The entirety of his life was dedicated to the upliftment of the underprivileged and socially neglected. Enlightened by the message of the Holy Qur’an, he worked tirelessly to elevate the condition of the poor and deprived, bringing their struggles to the forefront of spiritual and social consciousness. His words, actions, and contemplations bore clear testimony to his deep concern for the welfare of the destitute. Not only did he personally extend unreserved financial and emotional support, but he consistently encouraged others to assist the needy. Within the sanctified space of his Darbar, he would repeatedly remind devotees of their responsibility toward the poor, making it a central theme of his spiritual mission.

۞ Demise (Wafat Sharif) ۞

Having spent his life immersed in ceaseless spiritual engagements—each day unveiling subtle and profound divine mysteries— Shahanshah Hazrat Syed Ziaul Huq (Qaddas Allahu Sirrahu) departed this worldly realm at the age of 60, on Wednesday night, 12 October 1988, at precisely 12:27 a.m., at the Chittagong Port Hospital. It was the destined moment of his eternal union (Wisaal) with Allah, the Lord of all worlds.

On the following day, Thursday, from 4:15 p.m. to 7:00 p.m., three successive funeral congregations (Salat al-Janazah) were held, each attended by hundreds of thousands of mourners. According to the major Chittagong-based newspapers The Azadi and The Dainik Purbokone, as well as various national publications, this was one of the largest Janazah congregations in the spiritual history of Bangladesh, particularly among the revered Sufi shrines.

The headline of The Daily Azadi on 14 October 1988, covering three columns of its front page, read:

“Over Half a Million Gather for the Janazah – Shahanshah Ziaul Huq Maizbhandari Laid to Rest.”

Every year on the 26th of Ashwin (Bengali calendar), the blessed Urs Mubarak of Shahanshah Maizbhandari (Qaddas Allahu Sirrahu) is observed with deep devotion and spiritual reverence at Gausia Huq Manzil, the sacred Maizbhandar Sharif, marking his return to the Divine Presence.

۞ Lineage (Nasab Sharif) ۞

Shahanshah Ziaul Haque Maizbhandari (Q.S.) was blessed with one son and five daughters.

His only son is:

۩ Syed Mohammad Hasan Maizbhandari (b. 1969) – spiritual successor and present bearer of the noble Maizbhandari legacy.

His five daughters are:

۩ Syeda Zeb-un-Nahar (Passed away on 11 October 2024)

۩۩ Syeda Humayra Begum

۩۩۩ Syeda Umme Kumkum Habiba Begum

۩۩۩۩ Syeda Munmun Habiba Begum

۩۩۩۩۩ Syeda Noore Asma Kaniz Fatema Begum

۞ At a Glance: Distinctive Qualities of Shahanshah Hazrat Syed Ziaul Huq Maizbhandari (Qaddas Allahu Sirrahu) ۞

1. A Noble Inheritor of a Sacred Lineage:
A direct descendant of Gausul Azam Maizbhandari, maternal grandson of Hazrat Baba Bhandari and thus the blessed convergence of three sacred lineages—he emerged as the most distinguished spiritual luminary of the 20th century, rightfully recognized as the worthy bearer of both the bloodline and the spiritual legacy (Wilayah) of the Maizbhandari Silsilah.

2. A Singular Spiritual Phenomenon:
As the radiant outcome of this divine confluence, from his very early years, his exceptional spiritual disposition and mystic charisma captured the attention of saints, scholars, and seekers alike.

3. Spiritual Independence Affirmed During His Father's Lifetime:
Witnessing the unfolding of his son’s unique spiritual stature and independent maqām (station), his noble father Syed Delawor Hossain Maizbhandari (Qaddasa Sirrahūl ʿAzīz) honorably acknowledged it by arranging a distinct residence—Haque Manzil—from where his son could nurture a unique spiritual stream under Divine guidance.

4. A Living Legend of Mystical Wonders:
From the 1960s onward, his daily life became a continuous revelation of divine mysteries. Through countless karamat (miracles), esoteric unveilings, and journeys in the realms of Truth (Haqiqat), he became a living legend in the spiritual topography of Bengal.

5. A Bridge Between Realms – A Guide to the Influential:
His role in guiding individuals from all walks of life—especially distinguished figures in the realms of state, governance, and academia—towards the path of Allah and His Messenger ((PBUH), through the lens of Maizbhandari thought, remains unparalleled and exemplary.

6. Transmitting the Trust to the Next Generation:
During his lifetime, he nominated his only son, Syed Mohammad Hasan Maizbhandari, as his spiritual successor. Under his wise instruction, he laid the foundation of the Shahanshah Hazrat Syed Ziaul Haque Maizbhandari (Qaddas Allahu Sirrahu) Trust, entrusting it with the sacred responsibility of continuing his divine mission in the context of the 21st century with wisdom and vision.

۞ The Eternal Sayings of Shahanshah Hazrat Syed Ziaul Huq Maizbhandari (Qaddas Allahu Sirrahu) ۞ 

Through the Divine decree of Allāh Rabbul-ʿĀlamīn, the Lord of all seen and unseen realms, Shahanshah Hazrat Syed Ziaul Huq Maizbhandari (Qaddas Allahu Sirrahu) was appointed as the spiritual sovereign over both the manifest (ẓāhir) and hidden (bāṭin) worlds. By the grace of Allāh, he was adorned with the twin crowns of Gausiyyah and Qutbiyyah, thereby attaining the loftiest station in the hierarchy of Waliyah (Divine Sainthood). As a Qutb al-Aqṭāb, his spiritual authority radiated across time and space.

At various moments, in obedience to the Divine Command (amr ilāhī), he unveiled luminous words (kalām)—some of which have been preserved in his blessed biography (Jībanī Sharīf). These utterances serve as fountains of gnosis (maʿrifah), overflowing with wisdom and spiritual light. Some of these sayings are accessible to the intellect of the general seekers, while others remain veiled in mystery—comprehensible only to those granted inner vision (baṣīrah).

Below are a selection of his sacred utterances, a glimpse into the ocean of his Divine wisdom:

1. Is there any separation between Allah and His Messenger? For us, there is none. Hasan Mia is a grand Wali of Allah.

2. “My Hasan Miah is a mighty saint of Allah. He has come for the welfare of humanity. Show him honor and respect.”

3. “Even infants are deprived of milk today. If my Hasan Miya is not safeguarded, no child will survive in this world.”

4. “Remember Me, and I will remember you. My mercy flows through life, death, and Resurrection.”

5. “My Sufi path is not worth two pennies—it is infinitely more valuable, beyond count or comprehension.”

6. “If you wish to understand Me, then turn to the Qur'an.”

7. “The extent of the Prophetic Mercy (Rahmatullil ‘Alamin) forms the boundary of My Waliyyic empowerment.”

8. “My spiritual court is the International Administrative Office—from where the affairs of the world are directed and governed.”

9. “O global Ummah! Turn your gaze to Me! To restore the dignity of Muslims, a unified Muslim League must rise.”

10. “I have not died—Awliya (Friends of Allah) do not perish.”

11. “There is nothing in My heart except Allah. I do not crave worldly offerings; I reside wherever My spiritual duty calls.”

12. “Whoever donates even a single coin or a pebble for the construction of my shrine—each of those will be used in the shrine, and I shall assist them in this world, in the grave, and on the Day of Judgment.”

13. “I have initiated an urgent path (Tariqa). The work I undertake, I do with intensity—and it brings benefit.”

14. “I have a Divine Administration Office through which the world is governed.”

15. “My Darbar is the Global Spiritual-Military Command—through which I dismantle and restore with Divine Order.”

16. “It is I who manage the affairs of 5 billion souls on this Earth.”

17. “Whatever has occurred, is occurring, and will occur in this world—I am fully aware.”

18. “"Seated above the skies, I witness the unfolding of creation; I converse with the Divine in the heights beyond."”

19. “I exist simultaneously in both Macca Sharif and Maizbhandar Sharif.”

20. “With a single moment’s power, I can dissolve the world into water and recreate it. Allah has granted me such authority.”

21. “I AM THE POWER.”

22. "Were we sent to this world merely to earn money? Humanity was not created for the worship of wealth. Material possessions taint the soul and obscure one’s relationship with Allah. Wealth acquired through unjust means is inherently impure."

23. "People come to me seeking worldly gains—money, employment, business success, healing from illness. But must one come so close for such fleeting matters? Even lighting a lamp from beyond the gate and addressing it to My sanctified enclosure is enough to fulfill such needs. Yet no one comes seeking Allah, no one comes yearning for divine guidance."

24. " This sacred land of Gausul Azam Maizbhandari is not poor, it is immensely rich.

25. Maizbhandar Sharif is the treasury of life, sustenance, wealth, and honor. There is no shortage of anything there.

26. “Do not take Maizbhandar lightly—Maizbhandar is an Infinite Ocean of Divine Reality.”

27. “Makkah Sharif, Madinah Sharif, Baghdad Sharif, and Ajmer Sharif are Our ancestral homes.”

28. “My Darbar is the Bait al-Maqdis of the East—the House of Allah and the convergence point for all nations.”

29. “A candle burns in Maizbhandar Sharif. Its light illuminates all directions. People flock to it like moths to a flame.”

30. "Establish Daira Sharifs (spiritual centers) in villages, towns, and cities—wherever you are. I will empower them with 20-watt, 40-watt, and 60-watt spiritual bulbs.”

31. "In this Darbar, there is no distinction between Hindu and Muslim; all are creations of the One Allah.

32. Whoever enters the sacred bounds of this Darbar with reverence, faith, and humility becomes a disciple (murid).

33. All who come here with sincere love and belief are counted among the disciple (murid).

34. Turn your gaze inward — within you lie visions far more sublime than the outer world.

35. The world, life, and the divine ordinances of Allah and His Messenger exist for righteous action. Every good deed is an act of worship (‘ibādah) to Allah.

36. Even the most difficult task becomes manageable through wisdom and strategy.

37. Not time — we watch movement. (Not time, but flow and transformation is what we observe.)

38. "True knowledge is that which cultivates generosity in the heart and firmness in character — only such knowledge is truly worthy."

39. Beware of those who have not a penny in their pockets but speak of riches in the millions—stay away from such illusionists."

40. "Remember—no one can survive in society without mutual cooperation.

41. Can a vine grow without the support of a tree? Can Allah’s mercy manifest without His servant?

42. "Parents are not the drivers of our journey — they are companions along the way. The true Guide and Driver is Allah. Are we not merely travelers under His command?"

43. "The distinction between rich and poor holds no value. All are human beings. Let love and goodwill prevail among all of humanity."

44. "This is our principle: even if someone wrongs us, we respond with goodness."

45. "Serving humanity is itself an act of worship (‘ibādah) to Allah."

46. "The friends of Allah (Awliya) are the spiritual fathers of humanity. Therefore, addressing them as 'Baba' (father) is fitting—without this reverence, divine grace (fayḍ) and mercy (raḥmah) cannot be truly received."

47. "To receive blessings from the Darbar (spiritual court), one must approach with sincere devotion and respect. When one makes a vow (niyyat) in alignment with their means and presents it with a pure heart, their aspirations are fulfilled."

48. This world is but a traveler’s inn (musāfir khāna). The sanctified chamber (Huzur Sharif) is not confined to a one place—Awliya dwell in different realms at different times."

49. "Allah created the heavens and the earth for the sake of goodness — then why should misfortune prevail? Do you not see how His mercy continues to pour down without end?"

50. "Allah neither begets nor is begotten. Yet He is the sole Creator and Source of life. How many can truly grasp the divine mystery of this creation?"

51. "Without care and attention, love fades—even the hearts of lovers require nourishment."

52. "Just like the soul (rūḥ), love is divine light (nūr) from Allah. As the soul remains unseen yet ever-present in the body, so too is love—hidden, yet deeply connected to every soul and every being."

53.Children are innocent (maʿṣūm) — they are saints (awliyā) of Allah in their purity.

54. "Bringing children and youths to the Darbar (spiritual court) is a noble act. There, they absorb Adab (etiquette), Akhlaq (good character), understanding, mercy, and spiritual wisdom."

55. Regular prayer (ṣalāh) and fasting (ṣawm) increase sustenance, cure illness, and promote well-being of body and soul.

56. Eat what is lawful (ḥalāl), perform your prayers, and remember Allah in dhikr — all your problems will dissolve.

57. Prayer is a manifestation of Allah’s wisdom (ḥikmah). Neglecting it harms one's access to that wisdom.

58. "Perform your prayers—no hardship will overwhelm you."

59. "Using Hajj funds to serve the poor and needy is Hajj-e-Akbar—the greater pilgrimage."

60. "Miyan! "The Bridge of judgement is not crossed with riches, but with the light of true faith (īmān) illuminating the path."

61. Allah’s creation is full of wondrous diversity — I observe it with awe. If you truly contemplate creation, it becomes a doorway to knowledge.