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Synopsis In the book the reader is made to understand the real meanings of Islamic mysticism whose fountainhead and wellspring is the Holy Prophet himself. It attempts to cover daily life, metaphysical aspects of the Shaikh, examines his ineffable rank, homage paid by the renowned Gnostics. It exposes radiant order in the spread of Islam and dissemination of Islamic spirituality across the world. The dialogues of the greet Ghaus with God unveil secrets of Wahadatul-Wujud and the relationship of man with his Creator. His veridical speeches are inspiring and thought provoking. The book basically addresses itself to the lovers of Ghaus-e-Azam, the travelers of Sufi path, the students of Islamic theology and mysticism and is the best source of inspiration and happiness for the people of mystical quest and Qadiri disciples, may they be beginners or consummates.  Islamic mysticism is misinterpreted and misunderstood in the West thinking it as something alien, adulterated, and superimposed on Islam whereas it is an unalloyed and purest spiritual dimension of Islam entirely based on the holy Quran, sunnah, and saintship of the Rasulullah . It is ever shining and illuminating the worlds through unbroken chain of transmission back to the Apostle. In the domain of saintship, Ghaus-e-Azam, who is the Royal Falcon of mystic way, is occupying the office of Ghausiyyat-Kubra (the greatest succourer) since eternity. The most fascinating and luminary figure, better known in the world as 'Sultan of the Saints', is the Chishti celestial winebearer saturating all the Sufi Orders with that wine of Divine Unity since centuries together. His beneficiaries i.e., the top ranking auliya Allah who are accruing spiritual benedictions inwardly have been praising him all the times ceaselessly. There is no stoppage. Based on his own writings, speeches, discourses and that of the elect mystics of Islam, it as a full-length study of the life, teachings and experience of the great Ghaus elucidating the complete spectrum of Sufism (Tasawwuf) in true sense of the term. The Sufis are they whose souls have become free from the defilement of humanity and pure from the taint of the self and have obtained release from lust, so that they are at rest with God in the first rank and in the highest degree, and having fled from all besides Him, they are neither masters nor slave. (Abual-Hasan Nuri) Sufi is like the earth which is trodden by the pious and the wicked. Like the clouds which cast a shadow over everything and like the rain which waters everything. Also he is like the earth on which every foul thing is thrown and from which fair things come forth. (Junayd Baghdadi) Tasawwuf is glory in wretchedness and riches in poverty and lordship in servitude and satiety in hunger and clothedness in nakedness and freedom in slavery and life in death and sweetness in bitterness. The sufi is he who is pleased with all that God does, in order that God may be pleased with all that he does. (Abu Said Abi-I-Khair) How great is the difference between knowing the definition, causes and conditions of drunkenness, and actually being drunk! The drunken man knows nothing about the definition and theory of drunkenness, but he is drunk, while the sober man, knowing the definition and the principles of drunkenness, is not drunk at all. (Ghazali) The Holy Prophet Muhammad himself is the Chief celestial winebearer, the origin, the fountainhead of Sufism, Ali, the ocean of Islamic esotericism and Ghaus-e-Azam, the tavern keeper after him, feeding the lovers with the wine of Divine union, and the tavern being the sanctuary of the Lord Himself. First exhort yourself than to others. Being patient before Divine Decree, sleep peacefully under the spout of destiny. When you are accustomed to it, Divine bounty and munificence shall be restored to you in a way you could never yearn or expect of it. He who got cognizance of Allah Most High, the World, the Hereafter, and all the alterities (aghyar) disappeared from his heart. (Ghaus-e-Azam). Always fear God and don't be afraid of anyone else. Commit all of your needs to Allah and beg everything of Him and trust in Him. When the man is afflicted, he tries to come out of it by his own efforts. When fails, he seeks help of the creature. When he is disappointed from all sides then he recourses to Allah. At that time he is certain that only Almighty is the Master of every good and evil, profit and loss, life and death. Heart is the Locus of Allah the Most High. Don't let others enter into it. (Ghaus-e-Azam).