Here are some of the sacred sayings of Hazrat Khawaja Moinuddin.

 The intervening period of seven long centuries has not, 

in any way, affected their ever-lasting efficacy and value.  

Essence of Sufism 

The heart of a lover (the true devote of God) constantly burns with the fire of Love so much so that whatever passion intrudes upon its sanctity is burnt to ashes. 

He indeed is a true devotee blessed with the love of God, who is gifted with the following three attributes: river-like charity, i.e his sense of charity has no limits and is equally beneficial to all the creatures of God who approach him, Sun-like affection, i.e. his affection may be extended indiscriminately to all like sunlight and Earth-like hospitality, i.e. His loving embrace may be open to all like that of the earth. 

A sin committed does not harm an individual so much as the looking down with contempt upon one’s own fellow beings. 

The test of a true devotee’s mind is that it is always, and to all intents, strictly obedient to the will of God and is constantly afraid of behaving in a manner which is apt to displease Him resulting in the withdrawal of His grace. 

A seer of the ‘essence of things’ is characteristically mute and meditative. 

He is a hardened sinner who commits sin and yet simultaneously entertains the belief that he is one the God’s ‘chosen few’. 

A Dervish or hermit is one who would never disappoint a needy. 

Patience is tested through resignation to sorrow, sufferings and disaster without a murmur disclosing one’s pains to others. 

The more one learns about the ‘essence of things’ the more he wonders. 

The seer regards Death as a friend, luxury as a enemy and the constant narration or remembrance of God as a glory. 

The best time for the seer of dervish is indicated by the absence of all cares from his mind. 

Knowledge is comprised upto an unfathomable ocean and enlightenment is like a wave in it, then what is the relation of God and man ? While the ocean of knowledge is sustained by God alone, the enlightenment pertains to man. 

‘Namaaz’ (Islamic prayer) is the ladder leading to the proximity of God Almighty. 

Prosperity departs from the home of one who tells a lie on oath and he is soon ruined. 

The graveyard is the place for picking up a lesson. In such a solemn surrounding, one should not indulge in laughing or burst into laughter or eat or drink or do any other worldly thing. 

Keep handy your equipment for the last journey and think of death as hovering over your head at all times. 

God rains misfortune and misery upon the heads of those whom He loves. 

The best way of evading the fire of hell lies in feeding the hungry, providing water to the thirsty, removing the wants of the needy and befriending the miserable. 

Just as the sunshine increases gradually in the morning so does the Divine Light expands in one who says Ishraaq prayers. 

When the Aarif meditates over a thing, he attains a state of absorption in which even if thousands of angels assuming wonderful forms try to attract him, he would remain entirely undisturbed for the time being. 

There is impurity below every human hair, hence water must touch and reach the root of every hair. If a single hair shall remain dirty, purification is not complete and is impaired. 

Human Perspiration is not impure (Hadith). 

Offer your repentance quickly before death arrives and hurry up to perform the Namaaz before its final hour passes. 

It is incumbent on the followers of the path of ‘Tariqat’ (the path leading to Divinity) that he must first divorce or renounce the physical world, and then the second world thereafter and ultimately his own ‘self’ (Nafs) when alone he can pursue his right path, failing which he should abandon the enterprise of Sufism. 

For a follower of the path of Truth, it is worse than a sin to disdain or look down upon any one. 

When the Aarif becomes silent it means that he is talking to God, and when he closes his eyes it means that he his knocking at God’s door 

The path of Love (of God) is such a path that whoever stepped into it, he lost himself. 

Those devoted to the path of the ‘knowledge of God’s realisation’ (Irfaan ) have nothing to speak of except God. 

Severance of connection with wealth and property is one of the inferior achievements of an Aarif. 

Those who are true lovers of God, give away both of the worlds for the sake of their ‘beloved’ and even then they feel that they have done nothing whatever. 

Verily he is an Aarif who is clothed with three qualities-firstly, piety; secondly, conduct eliciting respect, and thirdly, modesty. 

Love of God transcends and is above all passion for others. 

Perfection of Faith is evidenced by three things - Fear, Hope and Love. 

Death is a bridge which expands the passage for a lover to reach his beloved (God). 

True Friendship or love (of God) lies in maintaining His constant recollection in heart and not in expression by speech. 

The heart was essentially created for making rounds of the love of God.