From THE KASHF AL-MAHJUB: The Oldest Persian Treatise on Sufiism,

by ‘Ali B. ‘Uthman al-Jullabi Al-Hujwiri [Data Ganj Baksh]. Trans. R. A. Nicholson *, Gibb Memorial Trust, London: 1976. * Note on Translator: I have a Muslim translation of this and hope to add/change to that translation in the future.

Pages 121-122:
24. Abu Turab ‘Askar B. Al-Husayn al-Nakhshabi Al-Nasafi.

He was one of the chief Shaykhs of Khurasan, and was celebrated for his generosity, asceticism, and devoutness. He performed many miracles, and experienced marvelous adventures without number in the desert and elsewhere. He was one of the most noted travelers among the Sufis, and used to cross the deserts in complete disengagement from worldly things (ba-tajrid). His death took place in the desert of Basra. After many years had elapsed he was found standing erect with his face towards the Ka’ba, shriveled up, with a bucket in front of him and a staff in his hand; and the wild beasts had not touched him or come near him. It is related that he said: “The food of the dervish is what he finds, and his clothing is what covers him, and his dwelling-place is wherever he alights,” i.e. he does not choose his own food or his own dress, or make a home for himself. The whole world is afflicted by these three items, and personal initiative therein keeps us in a state of distraction (mashaguli) while we make efforts to procure them. This is the practical aspect of the matter, but in a mystical sense the food of the dervish is ecstasy, and his clothing is piety, and his dwelling-place is the Unseen, for God hath said, “If they stood firm in the right path, We should water them with abundant rain” (Kor. Lxxii, 16); and again, “and fair apparel; but the garment of piety, that is better” (Kor. Vii, 25); and the Apostle said, “Poverty is to dwell in the Unseen.”

Pages 240-241
…Again, the angels are equal to the prophets in knowledge of God, but not in rank. The angels are without lust, covetousness, and evil; their nature is devoid of hypocrisy and guile, and they are instinctively obedient to God; whereas lust is an impediment in human nature; and men have a propensity to commit sins and to be impressed by the vanities of this world; and Satan has so much power over their bodies that he circulates with the blood in their veins; and closely attached to them is the lower soul (nafs), which incites them to all manner of wickedness. Therefore, one whose nature has all these characteristics and who, in spite of the violence of his lust, refrains from immorality, and notwithstanding his covetousness renounces this world, and, though his heart is still tempted by the Devil, turns back from sin and averts his face from sensual depravity in order to occupy himself with devotion and persevere in piety and mortify his lower soul and contend against the Devil, such a one is in reality superior to the angel who is not the battle-field of lust, and is naturally without desire of food and pleasures, and has no care for wife and child and kinsfolk, and need not have recourse to means and instruments, and is not absorbed in corrupt ambitions. A Gabriel, who worships God so many thousands of years in the hope of gaining a robe of honour bestowed on him was that of acting as Muhammad’s [peace be upon him] groom on the night of the Ascension—how should he be superior to one who disciplines and mortifies his lower soul by day and night in this world, until God looks on him with favour and grants to him the grace of seeing Himself and delivers him from all distracting thoughts? When the pride of the angels passed all bounds, and every one of them vaunted the purity of his conduct and spoke with an unbridled tongue in blame of mankind, God resolved that He would show to them their real state. He therefore bade them choose three of the chief among them, in whom they had confidence, to go to the earth and be its governors and reform its people. So three angels were chosen, but before they came to the earth one of them perceived its corruption and begged God to let him return. When the other two arrived on the earth God changed their nature so that they felt a desire for food and drink and were inclined to lust, and God punished them on that account, and the angels were forced to recognize the superiority of mankind to themselves.* In short, the elect among the true believers are superior to the elect among the angels, and the ordinary believers are superior to the ordinary angels. Accordingly those men who are preserved (ma’sum) and protected (mahfuz) from sin are more excellent than Gabriel and Michael, and those who are not thus preserved are better than the Recording angels (hafaza) and the noble Scribes (kiram-I katibin).

Pages 332-333
…Therefore contemplation in this world resembles vision of God in the next world, and since the Companions of the Apostle (ashab) are unanimously agreed that vision is possible hereafter, contemplation is possible here. Those who tell of contemplation either in this or the other world only say that it is possible, not that they have enjoyed or now enjoy it, because contemplation is an attribute of the heart (sirr) and cannot be expressed by the tongue except metaphorically. Hence silence ranks higher than speech, for silence is a sign of contemplation (mushahadat), whereas speech is a sign of ocular testimony (shahadat). Accordingly the Apostle, when he attained proximity to God, said: “I cannot tell Thy praise,” because he was in contemplation, and contemplation in the degree of love is perfect unity (yaganagi), and any outward expression in unity is other-ness (beganagi). Then he said: “Thou hast praised Thyself,” i.e. Thy words are mine, and Thy praise is mine, and I do not deem my tongue capable of expressing what I feel. As the poet says:
“I desired my beloved, but when I saw him
I was dumbfounded and possessed neither tongue nor eye.”

Pages 378-379:
…My Shaykh used to say: “One year a meeting of the saints of God took place in the midst of the desert, and I accompanied my spiritual director, Husri, to that spot. I saw some of them approaching on camels, some borne on thrones, and some flying, but Husri paid no heed to them. Then I saw a youth with torn shoes and a broken staff. His feet could scarcely support him, and his head was bare and his body emaciated. As soon as he appeared Husri sprang up and ran to meet him and led him to a lofty seat. This astonished me, and afterwards I questioned the Shaykh about the youth. He replied: ‘He is one of God’s saints who does not follow saintship, but saintship follows him; and he pays no attention to miracles (karamat).’” In short, what we choose for ourselves is noxious to us. I desire only that God should desire for me, and therein preserve me from the evil thereof and save me from the wickedness of my soul. If He keep me in qahr I do not wish for lutf, and if He keep me in lutf I do not wish for qahr. I have no choice beyond His choice.