In composing this book, Ali Hujwiri was inconvenienced by the loss of his books he had left at Ghazna, Afghanistan. Hence, it must have taken him a considerable amount of time to write this book.[2] He is known to have travelled for at least 40 years to places such as Syria, Iraq, Persia, Kohistan, Azerbaijan, Tabaristan, Kerman, Greater Khorasan, Transoxiana, Baghdad amongst other places to acquire knowledge. His visit to the shrine of Bilal (Damascus, Syria) and Abu Saeed Abul Khayr (Mihne village, Greater Khorasan) are especially mentioned in the book. He met many Sufis during his travels, although he followed the Junaidia order of Junayd Baghdadi and hence, mystically accepted ‘sobriety’ over ‘intoxication’ to illustrate that no one is exempted from following the religious law. Hence, he claimed that Sufism was thoroughly consistent with the principles of Islam.:[3] "I have met over three hundred saints in Khorasan alone residing separately and who had such mystical endowments that a single one of them would have been enough for the whole world. They are the luminaries of love and prosperity on the spiritual sky of Khorasan."[4] These visits to the saints and their shrines reflect his quest to find Murshid Kamil Akmal (Perfect Spiritual Guide). He had experienced the heights of knowledge and now he wanted to taste spirituality. The book indicates he was fond of religious spiritualism and divine wisdom. Undoubtedly, he was in search of spiritual perfection.[5] In this book, Ali Hujwiri addresses the definition of Sufism and states that in this age, people are only obsessed with seeking pleasure and not interested to satisfy God.[6] "Theologians have made no distinction between Ilm (knowledge) and Marifat (gnosis)…One, then, who knows the meaning and reality of a thing they call ‘arif’ and one who knows merely the verbal expression and keeps it in his memory without keeping the spiritual reality, they call him ‘alim’ For this reason, when the Sufis wish to criticize a rival, they call him danishmand (possessing knowledge). This seems objectionable but the Sufis do not blame the man for having acquired knowledge, rather they blame him for neglecting the practice of religion because the ‘alim’ depends on himself but the ‘arif’ depends on his Lord."