The Teaching of Hazrat Inayat Khan      

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Social Gathekas

Religious Gathekas

The Message Papers

The Healing Papers

Vol. 1, The Way of Illumination

Vol. 1, The Inner Life

Vol. 1, The Soul, Whence And Whither?

Vol. 1, The Purpose of Life

Vol. 2, The Mysticism of Sound and Music

Vol. 2, The Mysticism of Sound

Vol. 2, Cosmic Language

Vol. 2, The Power of the Word

Vol. 3, Education

Vol. 3, Life's Creative Forces: Rasa Shastra

Vol. 3, Character and Personality

Vol. 4, Healing And The Mind World

Vol. 4, Mental Purification

Vol. 4, The Mind-World

Vol. 5, A Sufi Message Of Spiritual Liberty

Vol. 5, Aqibat, Life After Death

Vol. 5, The Phenomenon of the Soul

Vol. 5, Love, Human and Divine

Vol. 5, Pearls from the Ocean Unseen

Vol. 5, Metaphysics, The Experience of the Soul Through the Different Planes of Existence

Vol. 6, The Alchemy of Happiness

Vol. 7, In an Eastern Rose Garden

Vol. 8, Health and Order of Body and Mind

Vol. 8, The Privilege of Being Human

Vol. 8a, Sufi Teachings

Vol. 9, The Unity of Religious Ideals

Vol. 10, Sufi Mysticism

Vol. 10, The Path of Initiation and Discipleship

Vol. 10, Sufi Poetry

Vol. 10, Art: Yesterday, Today, and Tomorrow

Vol. 10, The Problem of the Day

Vol. 11, Philosophy

Vol. 11, Psychology

Vol. 11, Mysticism in Life

Vol. 12, The Vision of God and Man

Vol. 12, Confessions: Autobiographical Essays of Hazat Inayat Khan

Vol. 12, Four Plays

Vol. 13, Gathas

Vol. 14, The Smiling Forehead

By Date



Unity and Uniformity


The Sufi's Religion

The Aspects of Religion

How to Attain to Truth by Religion

Five Desires Answered by Religion


Aspects of the Law of Religion


The Effect of Prayer

The God Ideal

The Spiritual Hierarchy

The Master, the Saint, the Prophet

Prophets and Religions

The Symbology of Religious Ideas

The Message and the Messenger


The Spirit of Sufism

The Sufi's Aim in Life

The Ideal of the Sufi

The Sufi Movement

The Universal Worship



God is Love

Two Points of View

The Kingship of God

Belief in God

The Existence God

Conceptions of God

Many Gods

The Personality of God

The Realization of God

Creator, Sustainer, Judge, Forgiver

The Only King

The Birth of God

Three Steps

God the Infinite

God's Dealings with Us

Dependence Upon God

Divine Grace

The Will, Human and Divine

Making God Intelligible

Man's Relation to God

Divine Manner

Vol. 9, The Unity of Religious Ideals

The God Ideal

God's Dealings with Us

Mankind has a tendency to consider all that is pleasant to be from the mercy of God, and all that is unpleasant, either from the wrath of God or not from God at all, thinking: "God is just and merciful." Really speaking, under all pleasant and unpleasant experiences in life, there is God's goodness and mercy and justice hidden. We call things "unjust" when we cannot see their justice; things are unpleasant to us when the standard of our pleasure is limited; things appear unmerciful to us when we restrict mercy in limitations. But sometimes things that do not seem to us just are just in their real nature; things unmerciful many times have mercy hidden behind them. Therefore, all that comes from God the Sufi takes with resignation, seeing and recognizing in it His mercy, goodness, and justice.

We, the children on earth, are as children in all our evolution through life before our Heavenly Father; and our action, in ignorance of this fact, is as the action of a little child. If the parents give him sweets, he takes it as their kindness; if they give him bitter medicine, he considers it wrath on their part, not knowing that in giving the bitter medicine their kindness is just the same. There are many things that we think are good for us; in fact, they may be the worst for our life.

One's not being able to obtain a certain position which he wanted; one's not being able to settle in a town where he desired to; one's not being able to visit a city that he wished to see; one's not being able to attain the wealth he wished for -- all such unpleasant experiences make one discontented and if he has not enough faith, he begins to think that there is no such thing as God. If we would only think how perfect is the mechanism of the infant's body, and how it works in such order, we should see and realize that there is some Power behind, with full wisdom and understanding, that sets all things going harmoniously, and the whole mechanism of the universe also in the same way.

There is a story that Moses had sought the association of Khidr, the guiding angel of all seeking souls, and had requested of him to be allowed to follow his path. Khidr said, "No, Moses. Teach the law that is given you; our way is complex." After great persistence on the part of Moses, Khidr complied with his request, on one condition: "You must not interfere with my works, by any means, in any way."

When, on the seashore, they saw a little child drowning, caught by a wave, and the mother calling loudly for help, Moses wished to run to help them, and he wanted Khidr to do the same. Khidr said, "I have told you not to interfere with my works." Moses said, "Oh, would you allow an innocent child to be drowned like this when you can help? How unkind!" Khidr said, "Think of your promise, and do not say another word."

They went farther, and took a boat to some port, and while in the boat Khidr began to enlarge the holes that were already in the boat. Moses said, "Oh, how unkind! Anyone who will sit in the boat will be drowned!" Khidr said, "It does not matter. Think of your promise, and do not say one word more."

Upon Moses' great persistence in asking him to explain what it all meant, Khidr said, "The child that was drowning would have brought many families to destruction; therefore, it was meant by God that, before he became able to do so, he should be drowned. We have done nothing but allow the Will of God to take its course. And the boat in which I made the holes, when it will return, will carry thirty robbers who intend to destroy so many lives in a certain village, to accomplish their aim of robbery. It was meant by God that, as they have prepared themselves to destroy innocent lives, they may be destroyed before they can do so."

This shows the meaning of a Sufi verse: "The Controller of the world knows how to control it, Whom He should rear and whom He should cut off."