Note to EditorReplace

put a control H and Replace All and replace all

character as is in the current document

pls change all of them to this new character using REPLACE ALL

“ 003C control X ” or less-than

sign

to alphanumeric character “201B control X” or ‛ ‛ ‘

“ 003E control X ” or greater-

than sign

to “2019 control X” or ‛ ’ ‘

(salam) and (slm) to Arabic letter sin س or (0633 control X) (stands for

sallallahu alaihi wa sallam or alaihissalam)(qaf) to qaf ( 0642ق control X) stands for quddisa sirruh,

qaddassallahul asrar)(daad) to daad or ( 0636ض control X (stands for radiallahu

ta‛ala anhu/m)(RA) RAHMATULLAHI ALAIHI(SWT) to saad ( 0635ص control X) (stands for subhana ta‛ala)“-[capital I]” to “-i” or “–small I"sufi with a capital s to sufi with a small sGnostic with a capital G to Gnostic with a small g

1. Note: Im using some Chittickian, i.e. Chittick-style made up words that are not in the

dictionary. Pls do not edit them. They are: good-guidance-giving, good-instruction-

giving, well-instructed, perfection-giving, face-turning, powerfulness, desiringness

etc.

words to look up in the library/scholars:

1 the perfect ones (kummal????)friends???

The Origin and the Return

Mabda’ va Ma‛ad

The Great MujaddidAhmad Sirhindi

Translation and Annotation Irshad Alam

2007 Irshad Alam. All Rights ReservedStarted in 1994; some more done in 2002; Being finished in

2007

In the name of the Allah the All-Merciful and the Compassionate.

By divine assistance! And grace from the All-Merciful!

The Sermon (Khutba(

I praise Allah in the beginning and in the end and give peace (salli) to His beloved (haibibihi) Muhammad and his noble (amjad) progeny.

Now (amma ba‛d) this is a noble monograph (risalatun sharifatun) containing (mutadamminatun) subtle allusions glowing with (isharatin latifatin ra’iqatin) superlative subtle secrets (asrarin daqiqatin fa’iqatin). It is from a magnanimous imam (imam al-humami) who is the argument of Allah to the human race, (hujjatiLlahil anami) the exemplar to the poles and the pegs (qudwatil aqtabi wa’l awtadi), the qibla of the substitutes and the solitaries (qiblatil abdali wa’l afradi), the unveiler of the mysteries (kashif-i asrari) of the Seven Oft-repeated Verses (sab‛il mathani), Hazrat Mujaddid of the Second Thousand Years, the one whose transmission (nisbat) is wuwaisi or without inter-mediation, the “Rahmani,” the knower of the Lord (al-‛arif al-Rabbani), the shaykh of Islam and the Muslims, our shaykh and our Imam AHMAD al-Faruqi who is Faruqi in physical lineage, Hanafi in school of ethics and Naqshbandi in affiliation (mashraban).

May the suns of his good-guidance-giving do not cease to shine brilliantly (sati‛atan) on the horizon! And may the people benefit from religious exercises that he [prescribed] (riyadi ifadatihi) abundantly (ra’i‛atan)!

Allah is the only one to turn for help (musta‛an) and it is on Him that we depend (tuklan).

r-y-q to shine, glisten, glow, burn; to flow out, pour forthIV to pour out, shed, spill

f-w-q to surpass, excel, overtop

nisbat transmission

1

Minha 1

The Attraction and the Progression/wayfaring (Jadhba and suluk)

The Great Mujaddid writes about how he started his sufi training in the Naqshbandi Tariqa

from Hazrat Baqibillah.

When I had experienced the desire for this path, divine grace (‛inaya) made me reach (rasaandam, mirasanam= to cause to reach) one among the caliphs (khalifa) of the family of the Hazrat Khwajas (hadrat-i khwajaha) (qaf). I took the tariqa of these masters from him and tenaciously clung to his companionship.

Note: realizing companionship of the teacher is especially critical for students in the

Naqshbandi Tariqa. For this tariqa is purely the sunna tariqa. Companions of the Prophet are the

greater than the greatest friends of Allah, awlia’, and they realized their sublime station only via

the companionship of the Prophet. Through the bondage of love and affection they nurtured with

the prophet, they attained energy and blessings abundantly. In the same way, the students in the

Naqshbandi Tariqa attain all the benefit that they receive via the companionship of their teacher.

Now he starts to describe his training.

Through the blessing of the face-turning (barakat-i tawajjuh-i) of that master, I attained the jadhba, attraction from God that the Khwajas [experienced and instituted in the Naqshbandi Tariqa] (jadhba’i khwajaha). [That jadhba] reached the gist [qayyumiyat, meaning essence or haqiqa] of the attribute (dar sifati qayyumiyat) with respect to perishment (istihlak) [meaning on the station of fana’, annihilation].

Note:

And I drank the elixir to my satisfaction from this tariqa where the end has been inserted in the beginning. When I attained this jadhba [that is unique to this Naqshbandi tariqa], my suluk, wayfaring-on-the-sufi-path became stable (qarar).

By the spiritual nurturing (tarbiyat-I ruhani?????) of [Hazrat Ali] the conquering lion of Allah (may Allah brighten his face), I reached the end of this road i.e. [I progressed] upto the divine name that was his [Hazrat Ali’s] lord [or his origin of entification, mabda’-i ta‛ayyun].

In his ascent, ‛uruj, the Mujaddid reached the end of Hazrat Ali’s road. That is, the Mujaddid

ascended upto the point that was the origin of entification, mabda’i ta‛ayyun, for Hazrat Ali.

2

From that name, I realized ascent (‛uruj) to the Supreme Receptivity (qabiliyat-i ula),

which is another name for the Muhammadan Reality (haqiqat-i muhammadi) (س). [And I ascended there] by the spiritual assistance from Hazrat Khwaja [Bahauddin] Naqshband (qaf).

From that place, I ascended (isti‛la) above that [Supreme] Receptivity (qabiliyat) by [the spiritual assistance from] the Helper of Spirituality (dastgir-i ruhaniyat) Hazrat [‛Umar] Faruq (daad). And from that place, [I ascended] onto a station that is above that [Supreme] Receptivity (qabiliyat).

And that [Supreme] Receptivity is differentiated (kal-tafsil). Indeed [on] that station! And that station is more beautiful that that! (an qabiliyat kal-tafsil ast- mar an maqam ra – va an maqam ajmal-i ust)

ALTERNATIVE: And that [previous station of Supreme] Receptivity is like a differentiation indeed of that [new] station [that is right above the station of Supreme Receptivity.] And that [new] station is more beautiful than that [Supreme Receptivity.]

Bengali:

Remember that this qualification is special to this station and the previous level is the ordinary level.

That station is the station of the Muhammadan Poles (aqtab-i muhammadiya). I made progress (taraqqi) by the spiritual nurturing (tarbiyat-i ruhaniyat) from [Hazrat Muhammad] the Seal of the messengers (salam).

While arriving at this station, I received the spiritual assistance (madad az rihaniyat) of Hazrat Khwaja Alauddin Attar who was a caliph of Hazrat Khwaja Naqshband (qaf) and the pole of good-guidance-giving (qutb-i irshad) [of his time].

This station is the highest point that to which the poles ascend. The circle of shadow (da’ira-i zilliat) ends after having reached this very station.

After then starts the station of [that which is either] pure prototype (asl-i khalis) or the /commingling? mixture [of the prototype and] the shadow (zilliat).

Only some solitaries (afrad) deserve to attain this felicity.

3

However, some of the poles (aqtab) ascend (‛uruj) to this commingled station (maqam-i mumtazaj) as a result of the companionship (musuhabat) of the solitaries (afrad). And they observe (nazir) the prototype mixed/commingled with the shadow.

However, only the solitaries (afrad) may reach the pure prototype (asl-i khalis) or [even] observe that [pure prototype] and differentiate (tafawat) between its degrees (darajat).

This is the bounty of Allah. He gives whomever whatsoever He pleases! And Allah is the giver of magnificent bounties! Dhalika fadluLlahi yu’tihi mayyasha’u wa Llahu dhul fadlil ‛azim. [???]

When I reached (usul) the station, which is the station of the poles (maqam-i aqtab), [Pophet Muhammad,] master of the religion and the world (salam) graced me with the ceremonial robe (khil‛at) of the pole of good-instruction-giving (qutb-i irshad) and honored (sarfaraz) me with this post.

After that, by divine grace (SWT), I was included in his state [i.e. I was elevated to an even higher station that was the state of the Prophet Muhammad]. And from that place, I turned my face upwards [and progressed even higher]. And one time, I reached the prototype (asl) that was mixed/commingled [with the shadows].

And I attained a kind of annihilation and a kind of sustenance (fana’-i va baqa’-i) there [on this station] like it happened in the previous station. From that place, I was granted elevation to the prototype (asl) stations, and [finally] I reached the prototype of the prototype (asl al-asl). In this last ascent (‛uruj-i akhir), which is the ascent to the prototype stations, I had the spiritual assistance (madad az ruhaniyat) from Hazrat the Great Succour (Ghauth ‘l-‛Azam) Muhyiuddin Shaykh Abdul Qadir [Jilani] (qaf). By his miraculous powers (be-quwwat-i tasarruf), he made me traverse this station. [Finally, he] took me to the prototype of the prototypes and then brought me back again at the prototype (asl al-asl va asl gardanidand). From that place, I was brought back to the world. As a result, all the [previous] stations started coming back.

page 5 p 2 l 9

The Transmission of Solitariness

From my father, I attained the transmission of solitariness (nisbat-i fardiyat), which is specific to the [station of the] last ascent (‛uruj). My father in turn attained it from an exalted man (‛aziz) who possessed powerful attraction (jadhba) and was famous for his miracles (khawa’riq). However, due to my own weak perception (basirat) and a weak display of that transmission, I did not discover that transmission before I had completed the waystations of the wayfaring (manazil-i suluk). Truly, I did not even know that I had that [transmission of solitariness]. And also, I attained the capability of performing

4

supererogatory worship (taufiq-i ‛ibadat-i nafila), particularly the permission of performing supererogatory prayers (salawat-i nafila), by the assistance from my father. And my esteemed father attained this felicity [of performing supererogatory worship] from his own shaykh,1 who was in the Chishti silsila.

Attaining God-given Knowledge (‛ilm-i ladunni)

page 6 para 2

Also, I attained God-given knowledge (‛ulum-i ladunni) via the spirituality (ruhaniyat) [or spiritual assistance] of Hazrat Khidr (on our prophet and on him be salutations, peace and benedictions). However, [I was attaining knowledge via that method] until such time that I passed the station of the poles (aqtab). Afterwards, I crossed over (‛ubur) that station and progressed (taraqqiyat) to exalted stations [that are even higher]; and then I started to attain knowledge through myself (haqiqat-i khod) [spontaneously]. Or I started to attain knowledge [spontaneously] within myself, by myself, from myself (dar khod, be-khod, az khod). Then I strongly continued to attain knowledge spontaneously. [lit., Nothing else had an opportunity to come in-between.]

The Descent (Nuzul)

page 6 para 3

Also, during the time of the descent (nuzul), which is known as the ‘journey from Allah into Allah’ (sayr aniLlah biLlah), I crossed over the stations of the shaykhs of the other silsilas and I acquired abundant shares from all the stations (az har maqam). The shaykhs of those stations promoted and helped me. And they granted me portions (nasibi arzan dashtan) from the gists of their own transmissions (khulasa-ha-i nisbat-i khish).

First, I crossed over the station of the great ones (akabir) of the Chishti Tariqa (qaf) and attained an abundant share from that station. I earned through, among these great shaykhs, through the spirituality (ruhaniyat) [meaning spiritual energy or fayd] of Hazrat Khwaja Qutbuddin [Bakhtiyar Kaki] (ra) more than through the others. The truth is that he has a high standing in that station. And he is the leader of that station. Second, I traversed the stations of the great ones (akabir) of the Qubrawi Tariqa (qaf).

With respect to the ascent (‛uruj), both of these two, [Chishti and Qubrawi] stations, are equal. However, during the time of the descent (nuzul) from above, that [Qubrawi] station is on the right side of the royal road (shahi rah). And the first station [which is the Chishti station] is on the left side of that straight path (sirat-i mustaqim).

And this royal road is such a road via which some of the great poles of good-instruction-giving go to the station of solitariness (fardiyat) and reach the end of the ends (nihayat ‘l-nihaya). The path of the solitaries (afrad) is different [than that royal road].

1 Hazrat Shaykh Abdul Quddus Ganguhi (ra) was the Mujaddid’s first Chishti Shaykh from whom he received his nisbat-I fardiyat. However, the Mujaddid also learned from his shaykh’s son Hazrat Rukunuddin (ra).

5

None but a pole may traverse on this path [which is the royal road]. This station [of solitariness] is between the station of the attributes (maqam-i sifat) and this royal road.

It is like that it [this royal road] is the isthmus (barzakh) between these two stations [i.e. the Chishti and the Qubrawi stations], and it profits [by receiving energy and blessing, fayd va barakat] from both two sides.

And the first station [that is the Chishti station] is on the other side of that royal road which has a faint connection with the attributes.

‛uruj ascentqutb polesirat ‘l-mustaqim royal roadfardiyat solitarinessafrad solitaryfayd energy change effusuin to energy, solitar to solitaryruhanibozorgmushahidaifadakhiradnisbat transmission

p 7 para 1After that, I crossed over the stations of the great ones (akabir) of the Suhrawardi Tariqa whose leader was Shaykh Shihabuddin (qaf). This station is bright with the light of following the sunna and adorned by the light of witnessing (mushahida) that what is beyond of the beyond (fawqa ‘l-fawqa). Having the good fortune of being able to worship is associated with that station.

There are some travelers (salik) who have not yet reached [this station] but are absorbed in supererogatory worship, and they find comfort in that. Even they attain a share of that station due to their relationship with this station. Truly, supererogatory worship is appropriate for that station. The others, regardless of whether they are beginners (mubtadi) or those who have completed their sufi path and reached the end (muntahi), [attain a share of that station] due to their relationship with this station.

That [Suhrawardi] station is really amazing! Those lights (nuraniyat) that are witnessed on this station cannot be found on the other stations. As they perfectly follow [the Prophet Muhammad who is] the Greatest Honor (‛azim al-shan), the shaykhs of this [Suhrawardi] station are highly honored; and they were honored by the sufi shaykhs of the other tariqas of that time [lit. people of their own kind, abna‛-i jins-i khod]. That what has been possible for them, [the Suhrawardi masters, to attain] on this station is what [the sufi shaykhs of the other tariqas did not attain] on the other [tariqa’s] stations; although [those other tariqa’s stations] were higher stations in their ascents (‛uruj).

6

Then I descended onto the station of attraction (jadhba). This station brings together (jami‛) stations of countless attractions (jami‛i maqamat-i jadhbat).

From there, I descended even lower. The end of the levels (maratib) of descent is the station of the heart, which is the comprehensive reality (haqiqat-i jami‛a). The responsibility of good-instruction-giving and perfection-giving (irshad va takmil) is related to the descent to this station. [At last,] I descended to this station.

Before I became stable (tamkin) on this station, I received ascent (‛uruj). This time I left the prototype (asl) behind me just as I left the shadow (zill) behind me. In this ascent (‛uruj) ― which took place on the station of the heart ― I attained stability (tamkin).

Minha 2

The Pole of Good-instruction-giving

Such a pole of good-instruction-giving (qutb-i irshad) ― who also possesses all the perfections of solitariness (jami‛ kamalat-i fardiyat) ― is definitely the exalted of existence (‛aziz al-wujud). [It is only] after many (besiyar) centuries and countless (beshumar) ages that such a jewel (gawhar-i) appears (bi-zuhur mi-ayad).

The light of his emergence (nur-i zuhur-i u) illuminates the darkened cosmos (‛alam-i zulmani) and the light of his good-instruction-giving (irshad) and good-guidance-giving towards God (hidayat-i u) includes (shamil) the entire cosmos.

From the expanse of the heavens (muhit-i ‛arsh) to the center of the earth (markaz-i farsh), whosoever realizes well-instructedness (rushd) or receives good-guidance towards God (hidayat), faith (iman) or knowledge on God (ma‛rifat), attains them only on his (ra) path; and realizes benefit only from him. Without his intermediation, (bi-tuaste) no one can attain this treasure.

An analogy (mathalan) is this ― the light of his good-instruction-giving encircles the entire world like an all-encompassing sea (darya-i muhit) and that sea seems to be frozen (munjmad) and truly still (aslant harkat nadarad).

For the seeker who is face-turned (mutawajjuh) towards that master and has sincerity (ikhlas) towards that master, or a seeker towards whom that master has the state of being face-turned (mutawajjuh-I hal) ― a small window (ruzn-i) seems to open up (kushadeh mishud) in the heart of the seeker during the time of the face-turning. And on that path, according to the measure of face-turning [on part of that master] and sincere intention (ikhlas) towards that sea [that is the master on the part of the seeker], his thirst is quenched and he becomes satisfied. (sirab= drunk to good-pleasure, quenched).

In the same way, a person who is absorbed (mutawajjuh) in the zikr of God (ilahi) but is not face-turned towards that exalted man because he does not know [that exalted man] not because he denies [that exalted man] ― in such a case he will obtain the same measure of

7

benefit from that place. However, [the benefit that he will receive will be] more in the first situation than in the second situation.

qutb-i Irshad done

surathaqiqathidayat

rushd‛aziz

???

Now whosoever denies that master (bozorg) or on whom that master is dissatisfied, however much is he absorbed in the zikr of God (SWT), still he will be deprived (mahrum) of the reality of well-instructedness (rushd) and good-guidance-giving (hidayat). Likewise, that denial of that master will form barriers (sadd) on his path of receiving energy (fayd). Even when that exalted man does not wish that he does not receive any benefit (ifada) or does not intend (qasd) him harm (dar), he will not have any true good-instruction-giving (haqiqat-I hidayat), instead only the outer form of good-instruction-giving (surat-i rushd). Form without meaning has only little benefit.

The group of people who have sincerity (ikhlas) and love (mahabbat) for that exalted man ― even though they may not have his face-turning (tawajjuh) and they may not be immersed in the zikr of God (ilahi) (SWT) ― still then, because of the essence (mujarrad) of that love (mahabbat), they will receive the light of well-instructedness (rushd) and good-guidance-giving (hidayat).

Peace to them who follow guidance (huda)!

Minha 3

The Station of Perfection-giving (maqam al-takmil)

At first, the door (dar) that opened up to me had the desire to receive (dhauq-I yaft) but not the receipt [itself]. Secondly, the receipt was obtained but the desire to receive disappeared. And thirdly, the receipt also disappeared in the color of the longing for receipt (dhauq-I yaft).

8

And the state of the second [station] is the state of perfection and “arrival” onto the level (darajatu) of elect friendship (walayat-I khassa). And the third station [the maqam where both receipt and the desire to receive vanishes] is the station of perfection (maqam al-takmil) or the station of returning to the creation [i.e. the people] for invitation (da‛wat). The previous hal is being perfect in attraction (jadhba) only.

However, when wayfaring (suluk) is an integral part of (indamma) it and the wayfarer (salik) completes his attainment of the states [i.e. attains perfection] then the second station [starts] and then the third station [starts].

However, the attracted (madhdhub) who has not done wayfaring (suluk) truly does not have any share from the states (halat) of the second or the third station.

Therefore he who is perfect [himself] and a perfection-giver [to others] (kamil ‘l-mukammilu) is an attracted-wayfarer (madhdhub-salik). Then he is a wayfarer-attracted (saliku ‘l-madhdhub). If he is neither of those two, then he is truly neither perfect (kamil) [himself] nor is he a perfection-giver (mukammil) [to others]. So you should be one of those incompetent people [who is neither perfect himself nor a perfection-giver to others].

May peace and blessings be on our master Muhammad who is the most exalted of men and on his pure progeny!

Minha 4

The Naqshbandi Transmission (nisbat-i naqshbandi)

The Mujaddid is alluding to his meeting with his shaykh Hazrat Baqibillah.

At the last part of the month of Rabi al-Akhir, I met an exalted man (‛aziz) who was a caliph (khalifa) of this family of [Naqshbandi] masters. And I was honored by this event. And I took the tariqa of these masters.

And in the middle of the month of Rajab of that year, I was graced by the presence of the Naqshbandi Tariqa (hudur-i tariqa-i naqshbandi), which was on that homestead of insertion of the end in the beginning. That exalted man said, “The Naqshbandi transmission (nisbat-i naqshbandi) is a name for this presence (hudur) [of the heart].”

Now the Mujaddid is alluding to his more advanced levels

After a full ten years and several months elapsed, [a new event started to happen] in the first part of the month of Dhi ‘l-qada. In the initial and the intermediate [periods of time in the Mujaddid’s sufi path], that end which is in the beginning (nihayati keh dar bidayat), used to shine behind numerous veils. [Finally, that end] pierced the veils and disclosed itself (mutajalli gast va ???biqayn pivst).

9

Then the Mujaddid had a clear understanding that there were a gulf of difference between

what it was initially and what it became finally.

How different [are the initial and final forms of these]? Initially it was a form and finally it became this name (surat, ism)! Initially it was a blurred shape (shabh) and finally it became a material shape (pikar)! Initially it was a name and finally it became the one who is named (musamma)!

[Having reached this station,] the reality (haqiqat) of the action here was unveiled and the secrets of this inter-action of this matter became clear. He who has not tasted cannot realize. (man lam yazuqu lam yadurru)

May salutations and peace be on [Prophet Muhammad] the noblest one in the human race, his noble-hearted family and his exalted companions. (wa’l- salawatu wa ‘l-salamu <ala sayyidi ‘l-anami wa alihi ‘l-karami wa ashabihi ‘l-<izami)

Minha 5

The Granting of Blessings

Spread the word about the blissful gifts (niyamat) of your Lord. Wa Amma bi-ni<mati rabbika fahaddith [???]

One day, I was sitting with my friends in a gathering. And I was contemplating on my faults. This condition pre-dominated me in such a degree that I found myself completely unconnected with this situation [of being a seeker of Allah. That is, I found myself so full of faults that I thought that I’m not good enough to be even a sufi seeker of Allah.] At that instance, the saying, "Whosoever lowers himself in order to please Allah, Allah raises his honor. Man tawada<a liLlahi rafa<ahu Allahu." ― it raise me, this poor humble man, up from this humiliating position.

Then this “calling” (nida>) started to reverbrate in my inner realm, "I forgive you and I also forgive everyone who will, up until the Day of Resurrection, gain access (tawassul) to Me through you, be it with intermediarie(s) in-between or without. Ghafartu laka wa li-man tawassalabika ilayya bi-wasitatin aw bi-ghayri wasitatin ila yawmi ‘l-qiyamati." This meaning started to reverbrate again and again until I no longer doubted [that it was an inspiration from God.]

Praise be on Exalted Allah for this! This [gift] is plentiful and pleasant! It is blessed itself and it blesses the recipient!

Allah! Send peace and blessings on Your messenger and our master Muhammad and his progeny. At last, I was ordered to didclose this incident.

Agar padishah bar dar-I pir-I zanbi-yayad to-i khajeh sablat nakun

10

If the emperor comes to the door of the old womanKhwaja! Don't pull out your moustache [in anger!]

Verily your Lord (Rabb) is very forgiving. Inna rabbaka wasi<u ‘l-maghfirati [????]

Minha 6

Journey towards Allah

Journey towards Allah (sayr ila-Llah) is the name for the journey (sayr) upto that name (ism) among all the names (asma) of God (ilahi), which is the origin of entification (mabda’i ta‛ayyun) for that wayfarer (salik).

Journey in Allah (sayr fi-Llah) is the name for the journey (sayr) in that name (ism) of Allah, which ends in the one-in-number Person (hadrati ‘l-dhati ‘l-ahadiyat) who is beyond (mujarrad) even a hint of the names, attributes, modes and crossing-overs (i‛tibari ‘l-asma’i wa ‘l-sifati wa ‘l-shuyuni wa ‘l-i‛tibarati).

This explanation will be correct only then when the blessed name (ism) Allah will refer to that level of Necessaryness (wujub) that will bring together (mustajam<) the names and the attributes (asma va sifat). However, if the blessed name (ism-I mubarak) Allah refers only to the pure person (dhat-I bahat) then the journey in Allah (sayr fi-Llah) will be considered to be within the journey towards Allah in Allah (sayr illaLlah biLlah).

Journey from Allah in Allah

define pure prerson

This journey that is within the pure person (dhat-I bahat) [i.e. the journey from Allah in Allah, sayr <aniLlah biLlah) cannot be conceived in the endpoint of the end of the ends (nuqta>I nihayat al-nihayat). After reaching that endpoint (nuqta>), [the sufi] does not pause there. Instead, he returns to the cosmos (<alam). So [this journey] is called the journey from Allah in Allah , sayr <aniLlah biLlah. This [is such a deep] knowledge (ma‛rifat) that it is reserved who have “arrived on” the end of the ends. Except for me, no friend (wali) of Allah has spoken on this knowledge.

Allah elects for Himself whomever He wants. All praise belongs to Allah who is Lord of the world. Allah give peace and blessings to the Most Exalted Ambassador (sayyidul mursalin) Muhammad and his entire family.

Minha 7

The Perfection of Friendship

In the journey (sayr) in the [station of] perfection of friendship (sayr-i kamalat-i walayat), there are different steps (aqdam). There are many who have the preparedness (isti<dad) to attain only one degree (darajat) from the many degrees of friendship (walayat). There are

11

some who have the preparedness to attain two degrees. And another group has the preparedness for three degrees. Yet another group has the receptivity (qabiliyat) for four degrees. Still, there are some who are prepared (musta<id) for five degrees but they are few in number.

Of these five degrees, attaining the first degree is related to the self-disclosure of the acts (tajalli-i af'al). The second degree depends on the self-disclosure of the attributes (tajalli-i sifat). The other three degrees are related to the self-disclosures of the person (tajalliyat-i dhatiya) which has many degrees.

Many of my compatriots in the path (yar) are related to the third degree, among the previously-mentioned degrees. And a few are related to the fourth degree. Even fewer are related to the fifth degree and that is the last one of the degrees of friendship (darajat-i walayat).

The perfection that I declare to possess (mu<tabir) is beyond these degrees. After the time of the honored companions (sahaba-i qiram) (daad), this perfection (kamalat) has not been manifested. And that perfection is beyond the perfections of attraction and progression (jadhba va suluk). Allah willing! In the future, this perfection (kamalat) will be manifested in Hazrat Mahdi.

Allah gives peace and blessings to Prophet Muhammad who is the best of creation.

The Degrees of FriendshipDegree That to which that degree of

friendship is related

Who has this degree

1 self-disclosure of the acts many2 self-disclosure of the

attributes

some

3 self-disclosure of the person few4 as above fewer5 as above even fewerBeyond all

degrees

In the past, the companions, at that time the

Mujaddid and in the future Imam Mahdi

explain insti<dad, qabiliyat

Minha 8

The Perfection of the Descent

During the time of the return backward (ruju<-I qahqari), he who has arrived on (waslan-i) the end of the end, descends to the ultimate limit of the low points (sufl-I ghayat). And

12

when he descends to the ultimate limit of the ultimate limits (ghayat al-ghayat) [or the lowest of the low points], he confirms that he has “arrived on” the end of the end.

When this descent (nuzul) with this distinction (khususiyat) takes place, the returned person (sahib-I ruju<), in all his totality (bi-kulliyat-I khod) turns his face towards the world of occasions (<alam-I asbab).

It is not that a part of [the returned person] is face-turned (mutawajjah) towards Being of Haqq (SWT) and another part is face-turned towards the creation (khalq). Indeed, it a sign that he has failed to arrive on the end of the end (nihayat ‘l-nihayat) and to descend to the lowest point of the low points (ghayat al-ghayat).

This is the summary of this chapter. Prayer is the station from where the person of faith ascends in his heavenly ascension (ma<arij). And at the time of the performance of the prayer (namaz), the subtle centers (lata’if) of the returned person (sahib-I ruju<) are deeply face-turned (tawajjuh-I khwass) towards the Holy Person (SWT). And it ends when he comes out of the prayer. As soon as he finishes his prayer (salat), he becomes totally face-turned (mutawajjah) towards the created things. However, when he performs an obligatory (fardh) or sunna prayer, his six subtle centers (lata’if-I sitta) becomes face-turned (mutawajjah) towards the Holy Person. And when he performs a supererogatory (nawafil) prayer, only the most subtle (altaf) of these subtle centers (lata’if) is face-turned.

Now the Mujaddid verifies his knowledge by the Hadith and sufi experiences.

There is a hadith “For me, there is an appointed time with Allah. Li ma<alLahu waqtun.” That may refer to this special time (waqt-I khass) that is special for prayer. There is another hadith in line with this. “The coolness of my eyes is in my prayer. Qurratu <aini fi ‘l-salati.” Additionally, true revealation (kashf-I sahih) and clear inspiration (ilham-I sarih) also prove it.

This knowledge (ma‛rifat) is a knowledge that was specially given to me. The sufi masters has recognized this perfection (kamal) as the connector (jam<a) between two sides (tawajjhain).

NOTE: SILA

Everything returns to Exalted Allah! Peace towards them who follow good-guidance (huda) and take up on following [Prophet Muhammad] the Chosen, on whom and on whose progeny be the most complete and the most perfect salutation and peace.

13

Minha 9

Witnessing

The sufi masters (mashaykh) have said, “After they have ‘arrived’ on the level of friendship, the people of Allah ‘witness’ (mushahada) in their souls.” The external witnessings (mushahada-I afaqi), i.e. that what the sufi sees on his journey towards Allah (sayr ila Allah) [outside of himself], should not be counted.

That what has been unveiled to me and made known is this, “That witnessing is not really the witnessing of the reality of Exalted Haqq.”

He (SWT) is “without what manner, bi-chun” and “without how, bi-cheguneh”.

p 14, l 6

It cannot [be seen] in the mirror of the how or chun. Then [how can it be seen] in the mirror of the outside (afaq) or the inside (anfas)? He (SWT) is neither within (dakhil) the cosmos nor outside (kharij) of it, and He has neither joined (ittisal) with the cosmos nor disjoint (munfasil) with the cosmos.

14, 8

Similarly, the witnessing or vision (shuhud va ri>wayat) of Him (SWT) is neither in (dar) the world nor outside (kharij) the world; neither conjoined (ittisal) with the world not disjoined (infisal) with the world. That is why [the ulama] have said that the vision of the last world will be without how (bi la kayf) ― beyond the realm of intellect or worldly imagination (<aql va wahm-I kharij). [Almighty Allah] has unveiled this mystery (sirr) to the elect of the elect in this world. It may be noted that that vision (ri>wayat) [of Allah that his elect sees in this world] is not like the vision (kal-ri>wayat) [which the faithful will see in the last world]. This is a great felicity. Very few people after the era of the blessed companions (daad) have been made felicitous by this felicity.

14, -7

Now this narration [about witnessing that is in this chapter] may be considered far-fetched today and most people will not accept it. However, even then I am revealing this sublime felicity regardless of whether short-sighted people accept it or not. In the future, this transmission (nisbat) with such specialness (khususiyat) will appear in Hazrat Mahdi (dwad).

May Almighty Allah will peace on them who follow good-guidance. And follow the Chosen One [who is Prophet Muhammad], Allah give him and his progeny and his noble companions peace and benediction.

Minha 10

How to Train in the Sufi Path

14

When a seeker (talib) comes to a [sufi] shaykh, the shaykh should suggest him to perform istikhara, prayers seeking divine guidance. The seeker should repeat the istikhara three to seven times. After the set of istikharas, if the seeker (talib) does not show any sort of hesitation (tadhbadhbi), his [training] may be started.

First, he should be taught the proper way to seek repentance (tariq-I tauba) and he should be instructed to offer two cycles (raka<at) of prayer of repentance (namaz-i tauba). It is because without the acceptance of repentance (tauba), setting feet on this path does not yield any result. However, he should consider a brief repentance (tauba bi-qadr-i ijmal) sufficient and leave full (tafsil) repentance for the future days. It’s because in these times man has little aspiration (himam). And so, if people are prescribed to attain a full tauba initially, then that is bound to take a long time.

After that, the seeker should be instructed (ta‛alim) in that tariqa which is suitable (munasib) to his preparedness (isti<dad). And he should be given (talqin) in that form of zikr that seems gentle (mula>im) for his receptivity (qabiliyat). And he should give him face-turnings and his state (hal) should be observed. And he should be taught the manners (adab) and rules (shara>it) of this path. He should be exhorted to follow the Book and the sunna and the traditions of the pious predecessors (athar-I salf-i salihin). You should know that it is impossible to reach the destination without this emulation (mutaba‛at).

Note: isti<dad, qabiliyat

15, -6

[The shaykh] should notify [the seeker] that if he [the seeker] has any unveiling or mystic visions (kushuf va waqa>i<) which diverges from the sunna even by the breadth of a hair then he not consider it. Instead, he [the seeker] should seek forgiveness (mustagfir) [for experiencing such an unveiling or vision.]

15, -5

At the same time, you should give him religious advice (nasihat) so that he rectifies (durast) his creed (<aqida) according to the established decisions of the saved sect (firqa>I najiya) [i.e. the mainstream Sunni community], hold it necessary to teach him the rules of religious law (ahkam-I fiqhiya) and emphasize practicing (‛aml) that what is incumbent as per that body of knowledge. It is because without the two wings of belief (i‛tiqad) and practice (‛aml), it is not possible to fly (tiran) on this path (rah).

Additionally, you should consider it (mar<a) pious to be cautious (ihtiyat) of even a mouthful of forbidden (muharram) or suspicious (mushtaba) [food.] He should not eat whatever he finds or from wherever he finds it, until that food has been proven to be sound (durust) according to the criterion of the shining sharia [that is discussed] in this chapter. In short, in every matter, this noble verse (karima) should be considered, Obey whatsoever

15

the messenger of Allah has ordered you and stay away from whatsoever he has forbidden. Ma atakum al-rasulu fa-khuzuhu wa ma nahakum <anhu fa-ntahu. [---]

Knowledge and Ignorance

The states (halat) of the seekers are of two types:

1. Either he will have unveilings (kashf) and knowledge (ma‛rifat)

2. Or he will the possessor of ignorance and bewilderment (arbab-I jahl va hayrat).

But after traversing (ti) the waystations (manazil) and unlifting the veils (hizb), both of these groups “arrive on” [the same destination]. No group can claim an advantage (maziyat) over the other group in that “arrival.”

It is like when two individuals who reach the Kaaba from a distant waystation. One of them comes seeing all the interesting things (tamasha) [beside the road] from that waystations. And he understands (danistan) them in detail (tafsil) according to his own ability to comprehend (isti<dad). And the other one comes with both of his eyes closed and understanding (ittila<) nothing on the road from the waystation. On the matter of arriving at the Kaba, both individuals are equal and neither one has any superiority (ziyadati) in this arrival over the other. Although there is a great difference between them in knowing the waystations of the road (manazil-I rah), having reached (rasidan) the destination, both of them necessaryly (dharuri) become ignorant (jahl). It is because knowing (ma<rifat) the person of Allah result in ignorance and being incapable of [realizing] that knowledge (ma‛rifat).

Stations of the Wayfaring

16, -7You should know that cutting through (qat<i) the waystations of wayfaring (manazil-i suluk) means journeying through the ten stations. And journeying through the ten stations depends on the three self-disclosures (tajalli), which are

1. the self-disclosure of the acts (tajalli-i af‛al)

2. the self-disclosure of the attributes (tajalli-i sifat) and

3. the self-disclosure of the person (tajalli-i dhati).

the three self-disclosures1. self-disclosure of the acts2. self-disclosure of the attributes3. self-disclosure of the person

16

Except the station of good-pleasure (maqam-i ridha), all other stations is related to the self-disclosure of acts (tajalli-i af‛al) and the self-disclosure of attributes (tajalli-i sifat). And the station of good-pleasure is related to the self-disclosure of the Person (SWT) and the love of the person (mahabbat-i dhatiya). [And it’s] necessary culmination is when the lover equates both pleasure and pain coming from the Beloved. Then necessarily good-pleasure (ridha) is realized and dissatisfaction (karahat) vanishes.

stations versus self-disclosuresthe station that to which that station is relatedstation of good-pleasure (ridha) self-disclosure of the person (tajalli-I dhati),

love of the person (mahabbat-I dhati)the other nine lesser stations that are the

stations of repentance (tauba), ……………

self-disclosure of the acts (tajalli-I af<al),

self-disclosure of the attributes (tajalli-I sifat)

p 16, last line-17,2

Similarly, all these stations develop to the limit of perfection when they receive the self-disclosure of the person (tajalli-I dhati) [who is God]. Because, complete annihilation (fana>-I atamm) depends on this self-disclosure (tajalli). However, attaining the rest of such nine stations depends on the self-disclosure of the acts and the self-disclosure of the attributes.

17.3

For example, when someone witnesses God’s power (qudrat) over himself and all the things, then he returns to Him with repentance (tauba) and solicitude (<inayat). He feels fear and dread. [And he takes refuge in Godwariness.] And he becomes patient [as he is well-pleased] on whatever God has predestined knowing that he is powerless [over Him]. And he realizes that the lord is the giver of all bliss and giving or forbidding a favor is solely his discretion.

this above para is interpretive

At that point, as a necessary consequence, he is elevated to the station of gratefulness (maqam-i shukr) and places a firm step (qadm-I rasikh) into [the station of] God-reliance (tawakkul). And when divine generosity and grace (<atufat va mihrbani) self-disclose on him, then he enters the station of good-pleasure (maqam-i ridha). After then when he witnesses the divine greatness and magnificence (‛azimat va kibriyya), then he finds the world despised and disreputable (khar va bi-i<tibar). As a consequence, his is dis-enchanted (bi-raghbat) with the world (dunya)

17

17, -6

You should know that it is the lot of the wayfarer-attracted (salik-madhdhub) to attain these stations in a differentiated manner one-by-one (tafsil va tartib). On the other hand, the attracted-wayfarer (madhdhub-salik) traverses these stations in an undifferentoiated manner (ijmal).

Because divine grace (<inayat-I azali) captivates him by love in such a way that he proceeds (pardakht) on those stations in an undifferentiated manner (ijmal). However, due to that love, he does completely attain the cream (zabad) of these stations (maqamat) and the gist (khulasa) of these waystations (manazil). [And he realizes these so completely] that is not possible for even them who [traverses] in a differentiated manner.

Peace for them who follow guidance! Al-salamu <ala mani al-taba<a ‘l-huda!

Minha 11

Negating Everything (nafi-i qul)

The seeker should negate all internal and external false gods (nafi aliha’i batil’i afaqi va anfusi). And he should also erase everything that comes [to his mind] via understanding or imagination (fahm va wahm), so that the true object of worship (ma‛bud-I haqq) [who is beyond human understanding or even imagination] can be established. And he should believe that God being existent (mawjud) is all that is needed (iktifa). [And you don’t need to conceptualize or imagine all those sufi theories like wahdatul wujud or tawhid or ihata or sarayan etc.] In that homestead (mawtin), existence has no relevance. [And you don’t need to believe that God is existence like Ibn Arabi believes.] Therefore, you should seek that what is beyond wujud, [and instead seek the person, dhat of God.]

How eloquently have the ulama of the Sunni community have said, “The wujud of the Necessary (SWT) is “additional (za’id)” to His person (SWT)”. It’s only due to defect in the considerative faculty. (nazar) that people [like Ibn Arabi] claim that wujud is identical to the person or establish nothing beyond wujud. Shaykh Alauddawla [Simnani] has said, “Beyond the world of wujud lies the world of the loving Lord (maliku ‘l-wadud) [i.e. the Mujaddid agrees with Simnani’s idea that God is beyond wujud which stands in opposition to Ibn Arabi who proposed that God is wujud itself.]”

When I [the Mujaddid] ascended above the world of existence [in the Mujaddid’s sayr, sufi journey] then I was in excessive hal [meaning intoxicated, -----]. But still then, [despite this intoxication], I used to consider myself a Muslim by my “science of taqlid”. In short, whatsoever comes in mind to describe a contingent thing is primarily a contingent thing. The Exalted has made his creation incapable of knowing Him.

Knowing Allah is Impossible

You should not think that by annihilation and sustenance in Allah (fana fi-Llah, baqa bi-Llah), the contingent being becomes the Necessary. For it is not possible. For it requires a fluctuation (taqallub) in the realities or the “essential natures” (haqa’iq).

18

Therefore, when the contingent being does not become the Necessary then what else remains for it but to express his inability and incompetence in knowing the Necessary (SWT)?

You can't hunt a phoenixO hunter! Pick up your netHe who puts his net out for a phoenixReturns home empty-handed

For people with great aspiration (buland himmat) who are seeking such an object [i.e. the person of God, ultimately what will happen is that] nothing will come to his hand. And he will not find even a clue (nam va nishan) [to the person of God]. There is a group that interpretes it differently. They find that that [person of God] is identical to themselves and create nearness and withness (qurb va ma<aiyat) with Him. [That is, they believe that God is “physically” near them and with them, like a physical object can be near them or with them.]

Where are You and where am ISuch is this my lord!

Minha 12

Bahauddin Naqshband Interpreted

Every shaykh's mirror has two sides but my mirror has six sides

Bahauddin Naqshband

In this chapter, the Mujaddid explains the true meaning (haqiqat) of this saying of Bahauddin

Naqshband. He writes that no shaykh in the Naqshbandi tradition have ever before tried to explain

its meaning. However, the Haqq has granted him its real Meaning (haqiqat) and he is only

revealing this divinely inspired knowledge.

Hazrat Khwaja Naqshband (qaf) has said, “The mirror of each and every sufi shaykh has two sides but my mirror has six.” However, even until today, not a single caliph of this great family has explained the meaning of this holy utterance (kalima-I qudsiya). Even that, none has even pronounced anything on this matter even as an allusion. So how can this lowly insignificant creature [as me, the Mujaddid] dare to explain it and open up his mouth to unveil it?

Now, by His own sheer bounty and grace, Haqq (SWT) has manifested the secret of this mystery to this lowly creature. And He taught me its inner meaning (haqiqat) completely. For this reason, this idea floated in my mind that I clarify this string of pearls and reveal it.

19

So I am speaking out and interpreting this matter in clear language. After doing istikhara prayers, I have started on tis chapter. I beseech Allah that He protects me from errors and grants me the ability!

1. You should know that the mirror refers to the heart of the gnostic (<arif).

2. And [the heart] is the isthmus (barzakh) between the spirit (ruh) and the soul (nafs). Two sides refer to the side of the spirit and the side of the soul.

3. And on the time of arrival of the sufi shaykhs onto the station of the heart,

4. both of those sides open up.

5. And all the knowledge (‛ulum va ma<arif) of both of those two stations [the spirit and the soul] that are related to the heart [by being on the two sides] effuses out (fa>id mishod).[to the heart of the Gnostic i.e. the Gnostic realizes that knowledge internally].

Since the heart is the organ for cognition for the Gnostic (minha 43), it means that the

Gnostic realizes that knowledge. Then the knowledge flows out to the heart of the Gnostic. And

heart is the organ for cognition in sufi science. So that means that the knowledge flows out to the

gnostic

The analogies

1. mirror=heart of the Gnostic

2. two sides refers to spirit and soul which are on two sides of the heart

The flowchart of argument

1. the gnostic progresses on the station of the heart

2. the two sides of the heart of the Gnostic opens up

3. knowledge of these two stations (spirit and soul) effuses out to the heart of the Gnostic

spirit heart soul

On the other hand, the Naqshbandi method is quite different. In this tariqa, the end has been

inserted in the beginning. That's why in this tariqa you can see six sides in the mirror of the heart

(qalb). The detailed description is the following.

20

That stands in contrast to the method that Hazrat Khwaja [Bahauddin Naqshband] instituted. In that method, the end is inserted in the beginning. And in that Tariqa (tariq), you can see six sides in the mirror of the heart. Its clarification has been unveiled to the great ones of this Most Distinguished Tariqa.

1. Whatsoever that is established to be in the totality of human individuals (dar kulliyat-I afrad-I insani) is realized in the six subtle centers (soul, heart, spirit, secret heart, arcanum and super-arcanum) that exist within the heart that is in the human body.

2. The "six sides" refer to these six subtle centers.

3. The shaykhs in the other tariqas journey (sayr) upto the outer heart (zahir-I qalb) but these [Naqshbandi] masters journey (sayr) into the inner heart (batin-I qalb). And in this journey (sayr), they reach inside the “belly of the bellies” (batn-I butun) i.e. deep inside.

4. And on this station of the heart (maqam-i qalb), all the knowledge (<ulum va ma‛arif) of the each of the six subtle centers are unveiled (munkashif).

5. However, [although in the first glance, it seems that this knowledge is coming from all the six subtle centers, actually] this is that knowledge (‛ulumi) which is related to the station of the heart (qalb). [Remember! The heart is all-comprehensive and it comprehends all the knowledge of all the six subtle centers.] This is the clarification of the holy utteremce by Hazrat Khwaja [Naqshband] (qaf).

Premises

1. mirror=heart of the Gnostic

2. Six subtle centers exist within the heart

3. The six sides refer to those six subtle centers

The argument

1. Naqshbandi masters journey deep inside the heart

2. There, all the knowledge from all the six subtle centers are unveiled

3. It may seem like that that knowledge is coming from all the six centers, actually that is

coming from the six subtle centers that exist deep inside the heart

On this station, by the blessings of those masters, many and many [mysteries] were [manifested] to me. I have verified and scrutinized (tadqiq) [those mysteries]. And obeying the command of the Generous Lord, And propagate the blessings of Your Lord. Wa amma bi-ni<mati rabbika fahaddith [---], now I am [revealing] a few mysteries (ramzi) from those “many” [mysteries that were manifested to me] and a few allusions from that scrutinization. It is He (SWT) who protects from errors and grants the ability [to describe].

21

The Five Levels of the Heart

You should know that the heart of the heart (qalb-I qalb) contains (mutadamman) the [six] subtle centers, just as the heart [contains all the six subtle centers.] However, on the heart of the heart, because the circle (da>ira) of the heart is narrow (tangi) or due to some other mysterious reason, two of these centers among the above-mentioned six subtle centers are manifested only partially. They are the soul center (nafs) and the arcanum center (akhfa).

These six subtle centers are the one which are points in the human body. The four other

subtle centers are the four elements (fire, air, water, earth) which are distributed all over the

human body.

The heart (qalb) is in the same state in the third level. Except that the arcanum (khafi) is not manifested there. And again the heart (qalb) is in the same state in the fourth level and the secret heart (sirr) is not manifested there. However, the centers heart (qalb) and spirit (ruh) are manifested in this level. In the fifth level, the spirit center (ruh) is not manifested and so only thing that remains is only the heart that is a purely simple thing (qalbun mahdun wa basitun sirfun). And nothing to be considered is there [in the heart at the fifth level] except prototypal things (la i<tibar fihi li-shayyun aslan).

The above means that heart on the fifth level is

The Levels of the Heartlevel name not manifested partially

manifested

fully manifested

1 heart none none all six: heart, spirit, secret heart,

Arcanum, super-arcanum, soul2 heart of

the heart

Arcanum, soul heart, spirit, secret heart, super-

arcanum3 and so on Arcanum soul heart, spirit, secret heart, super-

arcanum4 Arcanum, secret

heart

heart, spirit

5 Arcanum, spirit,

secret heart

heart

22

START EDITING FROM THIS POINT

Note: simple thing, basit,

The Sublime Knowledge: Levels of the Heart???

Here, you should know some of this sublime knowledge (ma<arif-I ‛aliya), so that you can “arrive” on that which is the end of the end and the ultimate limit (nihayatu ‘l-nihayati wa ghayatu ‘l-ghayati).

Therefore I am proclaiming by the grace of Allah (SWT), “All that is manifested (ma zahara) in the macrocosm [the cosmos] (‛alam al-kabir) in a differentiated manner (tafsil), all that is also manifested in the microcosm [i.e. the human body] (‛alam al-saghir) in an undifferentiated manner (ijmal).”

p 20 l last

Here, the microcosm refers to the corporeal body of man. The Mujaddid says that the human

body is also called the <alam al-saghir or the microcosm. This microcosm is a smaller form of

the macrocosm or <alam al-kabir. And the microcosm contains everything in the macrocosm.

s*uqila= to be polished, refined

p 20 last word, 21 l 1

The Heart: the First Level

Therefore, when the microcosm [that is the human body] is polished and lights shine in it (nuwwara zahara fihi) then [an amazing thing takes place]. In the same way [that objects appear as reflections] on a mirror, everything that is in the macrocosm in a differentiated form, [all those appear on the human body or the microcosm in an undifferentiated form.] (fa-idha suqila ‘l-<alamu saghiru wa nuwwara zahara fihi bi tariqa ‘l-mir>atiyyati jami<u ma fi ‘l-<alami ‘l-kabiri tafsilan)

p 21 l 2 li­annahu

As a result of the polishing and the illumination (bi ‘l-siqalati wa ‘l-tanwiri), [the heart’s] capacity to contain things is expanded (ittasa<a di<a>uhu) and therefore the rule that it

23

[the heart] remains small is withdrawn (fa-zala hukumu sigari-hi). (li-annahu bi ‘l-siqalati wa ‘l-tanwiri qadi ‘l-ttasa<a di<a>uhu fa-zala hukumu ‘l-sigarihi).

P 21 L 3

The relationship that the microcosm has with the heart is the same. We know that all that is in the macrocosm in a differentiated form appear on the microcosm in the undifferentiated form. And in the same way, all that is in the microcosm in a differentiated form, all that appear in the heart in the undifferentiated form. (wa ka-dha ‘l-halu fi ‘l-qalbi ‘llazi nisbatuhu ma<a ‘l-‛alami ‘l-saghiri ka-nisbati ‘l-‛alami ‘l-saghiri ma‛a ‘l-‛alami ‘l-kabiri min ‘l-ijmalin wa ‘l-tafsilin). [This section is an interpretive translation]

p 21 l 5

Therefore, when the smallest microcosm (‛alam al-asghar) ― which is the world of the heart (<alam al-qalb) ― is polished (suqila) and the darkness (zulmat) on it is removed [then an amazing thing happens]. At that point, all those things that are found in the microcosm (‛alam al-saghir) [that is the human body] in a differentiated manner (tafsilan), all that also appears on it [i.e. the heart, in an undifferentiated manner. And all that appear] in the same way that [objects appear as reflections] on a mirror as well.

The Heart: the Second Level

p 21 l 7­9 (end of l 9 nuraniyati)

This is how is the situation (hal) that the heart has vis-à-vis the heart of the heart. What appears in the heart in a differentiated manner appears in the heart of the heart in an undifferentiated manner.

Originally the heart was undifferentiated, and then differentiation appeared (zuhur) there. Whats caused this differentiation was the [heart’s] purification and the illumination (bi-sabab-I ‘l-tasfiya wa ‘l-nuraniyati).

The Heart: the Third and the Fourth Levels

l 10

The same analogy may be made with respect to the heart which is on the third level and the heart which is on the fourth level. And the same analogy may be made on the undifferentiated and the differentiated levels. That is, what is differentiated on the third level becomes undifferentiated on the fourth level.

l 11 wa ‘l-zuhuru ‘l-tafsili

On the third level, it appears as a differentiated manifestation (zuhur al-tafsil). And that [happens because the third level] is polished and illuminated (bi-sabab-I ‘l-siqalati wa ‘l-

24

nuraniyati), [and as a result the third level gets widened and is given the capacity to contain more things.]

The Heart: the Fifth Level

p 21 l 13 or ­7 (to p 22 l 2)

In the fifth level, the heart is in the same situation. Indeed, the heart is simple (bisatatihi) and lacks even the slightest trace of a thing (<adami i<tibari shay>in) after it has realized a perfect purification (tasfiya).

[And after attaining the complete perfection,] what does appear in the heart is everything that is found in the worlds i.e. all that, which is found in the macrocosm, microcosm or the smallest world (al-<alami ‘l-kabir wa ‘l-saghir wa ‘l-asghar).

p 21 l -4

Therefore, it (fa-hua) [the heart] is the narrow while being the widest thing (al-dayiqu ‘l-awsa<), the simple while being the simplest thing (al-basitu ‘l-absat) and the fewest while being the most numerous thing (al-aqallu ‘l-akthar).

Note: simple thing, basit, 

p 21 l -3

Nothing has been created in the world that has this attribute [of the heart]. And nothing can be found [similar to the heart] via which one could make a strong connection to the Maker (SWT).

p 21 -2

In this singular subtle center (al-latifati ‘l-badi<ati), verily many amazing signs of the Maker appear which do not appear in any of His created things (khalqihi).

p 22 l 1-2

It is written in a hadith where God speaks in the first person (qudsi), “Neither the heavens nor the earth can contain Me. However, what does contain me is the heart of my faithful servant.”

God is Incomparable to the Creation

p 22 line 2

25

The macrocosm (‛alamu ‘l-kabir) is the widest mirror in terms of manifestation (zuhur). Still due to its multiplicity and differentiation (katharatihi wa tafsilihi), it has no inter-relationship with [the person of God.] For God has no true multiplicity or veritable (ra>asan) differentiation.

p 22 l 4

Only that thing can be adequate (hariy) for a relationship [with the person of God] which is the narrow while being the widest thing (al-dayiqu ‘l-awsa<), the simple while being the simplest thing (al-basitu ‘l-absat) and the fewest while being the most numerous thing (al-aqallu ‘l-akthar), as it is not been hidden.

The Most Exalted Gnostic

[There may be a rare] gnostic who has completed his knowledge and have attained perfect witnessing (shuhud). Such a gnostic (‛arif) may reach this station, which is exalted in its existence (<aziza ‘l-wujuduhu).and noble in its degree (al-sharifa rutbatuhu).

p 22 line 7Such a gnostic would become the heart of all the worlds and all the manifestations (qalban lil-awalimu kulliha wa ‘l-zuhurati jami<yiha). Muhammadan friendship (walayat-I muhammadi) is realized in him and he is honored by the Muhammadan invitation (da<wat al-mustafawiyya) (on its owner, [Prophet Muhammad], be salutation, peace and benediction).

p 22 para 2Therefore, all the poles (aqtab), pegs (awtad) and substitutes (abdal) are within his circle (da’ira) of friendship (walayat). And the solitaries (afrad) and ?????????? the friends (awliya) are illuminated in the light of his good-guidance-giving (hidayatihi). It is because such a man is the appointed deputy (na>ibu manab) of the messenger of Allah (slm) and well-guided (mahdiyu) by the good-guidance of [Prophet Muhammad,] the beloved of Allah.

This exalted and noble transmission is the lot of the elect few whom Allah seeks (murad). It is not the lot of the [ordinary] seekers (muridin) to attain this perfection (kamalat).

This is the highest magnificence (<uzma) and the final station of ultimate pre-eminence (ghayatu ‘l-quswa). There is no station beyond this perfection and there is no gift of Allah more exalted than this.

If a gnostic (‛arif) like this is found once in a thousand years, capture that spoil of war. His blessings (barakat) emanate for a long period of time (mudadin madidatin).in those appointed times [that are found] at distinct intervals [that he appears] (ajalin mutaba<idatin). It is he whose speech is like medicine and the glance of his eyes (nazaruhu) is the cure [of diseases]. Hazrat Mahdi will have this noble transmission (nisbat), in this [Muhammadan] community.

This is the bounty of Allah! He gives whomever He wants and Allah possesses magnificent bounties! Dhalika fadlu Llah. Yu>tihi mayyasha>u wa Llahu dhu ‘l-fadli ‘l-<azim! [---]

26

Emulating Prophet Muhammad is the Key

p 23 para 2

This felicity (dawlat) is attained maximally (quswa) when the suluk-method and the jadhba-method (tariqayi suluk wa jadhba) are completed in a differentiated manner level after level (tafsilan martabati ba<d martabatin), and when the station of annihilation is perfected completely and the station of sustenance (baqa) is perfected perfectly degree after degree (darajatan). However, it is impossible to attain unless you follow perfectly [Hazrat Muhammad,] the noblest of all prophets (sayyid al-mursalin) and the beloved of the Lord of the worlds (habib-i rabbi ‘l-<alamin). (on him and on his progeny be the most excellent salutations and the most perfect peace). Praise be to Allah who has made me one of his followers. I ask Exalted Allah to make me follow (mutaba<at) [the Prophet] perfectly, keep me firm on it [being the Prophet’s follower], and keep me resolute on his sharia. May Allah shower mercy (raham) on those of His servants who say amin after this supplication of mine.

This knowledge (ma‛arif) is among those subtle mysteries (asrar-I ‘l-daqiqati) and undisclosed secrets (rumuz-I khafiyati) about which none of the greatest friends have spoken or to which none of the greatest sufis have given a clue. The Exalted Allah, by the grace (sadaqati) of His friend (habibihi) [Prophet Muhammad] (on him and on his progeny be salutations and peace), has elected to divulge these secrets to me. As a Persian poet has composed,

Agar padishah bar dar-I pir-I zanbi-yayad to-i khajeh sablat nakun

If the emperor comes to the door of the old womanKhwaja! Don't pull out your moustache [in anger!]

Whatsoever that He accepts (qabuluhu) is not caused by anything or occasioned by any occasion (mu<allalan bi shay>in wa la musabbaban bi-sababin). Allah does whatsoever He wills (yasha>) and commands whatsoever He desires. By His mercy, Allah elects whomsoever He wills. And Allah possesses magnificent bounties!

Almighty Allah! Give peace, blessings and grace to our master Muhammad and his progeny! And on all the prophets, messengers, the angels who are near You, and the wholesome humans! Peace be on them who follow good-guidance and are committed to follow [Prophet Muhammad] the Chosen on whom be peace and blessings.

Minha 13

Stations of the Spirit

The spirit (ruh) is from the ‘world of without-what-manner’ (‛alam-i bi-chuni). And it is non-spatial (la-makaniyat). However, when we compare that without-what-mannerness [of

27

the spirit] (bi-chuni-I u) with the [without-what-mannerness of the] level of Necessaryness (martaba-I wujub), it [the without-what-mannerness of the spirit] is “what manner itself” (<ain-I chun)”. And when we compare the non-spatialness of the [spirit] with the true non-spatialness of He (SWT), it [the non-spatialness of the spirit] is “spatial itself” (<ain-I makaniyat).

p 24 l 4

It is said that the world of the spirits (<alam-I arwah) is an isthmus between this world and the level of “without what manner” (martaba-I bi-chuni). And so [the world of the spirits] has two colors. Necessarily, the world of what manner (<alam-I chun) considers it [world of the spirits] to be without what manner (bichun). On the othet hand, by the viewpoint of the level of without what manner (bi-chun), [the world of the spirits is] what manner itself (<ain-I chun). And it is due to [the spirit’s] innate nature (fitrat-I asli) that it is the isthmus (barzakhiyat) [between world that is without what manner that is non-spatial (bichuni, lamakani) and the world of what manner that is spatial (chun, makani).]

Descent of the Spirit

p 24 para 3 amma ba<d az ta<alluq

Now [the spirit] had been connected to this corporeal body (badan-I <anasiri) and it had been confined within this dark frame (haykal). Then it came out of this isthmus (barzakh) [that is the world of the spirits] and completely descended into the world of how (‛alam-i chu). As a result, the color of without-how-ness (bichuni) faded away from the [spirit].

At that point, an analogy for [the spirit] would be the angels Harut and Marut. It is due to a beneficial reason (hukm va masalih) that the spirits of the angels come down to the lowest point of humanness. Such is the opinion [of the exegists and the scholars].

Ascent of the Spirit

page 24 l ­6; 1 line above the para last

There after, by divine grace (<inayat-I khudawandi) (SWT), help (dastgiri) arrived. And I returned from this journey. And from this descent I attained ascent (<uruj). The darkened soul (nafs-i zulmani) and the corporeal body (badan-i ansari) also followed the spirit (ruh) and attained ascent (‛uruj). And they traversed (ti) through many waystations (manazil).

At that time, the purpose behind this connection (ta<alluq) and descent (tanazzul) of the spirit (ruh) became clear. And the [instigating] soul (ammara) realized inner peace (itminan). And the darkness gave way to light.

When the spirit (ruh) completed this journey (safr) and when the purpose of the descent (tanazzul) was attained, it [the descent] reached the conclusion (injam). And it reached (rasidan) the realm of the isthmus [that is the world of the spirits, which is connected] to the prototype (barzakhiyat-I asl). And that ended my return to the beginning.

28

Could that barzakh be the <alam­I ruhp 25 l 2

The heart (qalb) belongs (az) to the world of the spirits (‛alam-i arwah) [which is the barzakh]. And so it is domiciled (twatan) in the realm of the isthmus (barzakhiyat).

The soul in inner peace (nafs-i mutma’inna) is colored by a color (rangi) of the world of command (‛alam-i amr). [Any type of nafs including nafs-I mutma>inna] is an isthmus between the heart and the body. And so, it [nafs-I mutma<inna] is also located there [in the barzakh, which is the world of the spirits.]

p 25 l 4

In contrast, the corporeal body (badan-i <anasiri) that is composed of four elements [fire, air, water, earth] is settled in this world of the engendered things (<alam-I kawn) or location (makan), [meaning the world of created things or <alam-I khalq]. And it [the body] is polished (pardakht) by good-deeds and worshipful acts (twa<at va <ibadat). After [the soul have attained inner peace], if [the soul] shows rebelliousness or disobedience (sarkashi va mukhalifat), then that may be predicated on the “natures” (taba<i) or constituent qualities of the elements.

For example, let us take the ingredient of fire. By its essential nature (bal-dhat), fire is rebellious and quarrelsome (sarkash va mukhalifat). Like the accursed Iblis, whenever there is an opportunity, it also cries out, “I am better than him! Ana khayrum minhu!” [???]

In contrast, the soul in inner peace (nafs-i mutma’inna) remains aloof from rebelliousness because it is well-pleased (radhi) towards the Haqq (SWT) and the Haqq (SWT) is also well-pleased and agreeable (radhi va mardhi) towards it. And you cannot imagine that two people who are well-pleased and agreeable towards each other, one of them is in rebellion aginst the other.

If there is any rebelliousness, then it must come from the corporeal body (qalib). For this reason, [Prophet Muhammad], the Prince of the Messengers (slm) has interpreted the greater struggle (jihad al-akbar) to be [resisting] this satanic rebelliousness. And the source of that [rebelliousness] is that bodily ingredient [that is fire.]

A Hadith Interpreted

p 25 l ­6 

The blessed prophet had said, “My satan has become a Muslim/ My satan has become pacified. Aslama shaytani.”

The First Interpretation

29

["My satan"] may refer to the “external” (afaqi) satan who is always with (qarin) [the holy prophet] (slm). However, [I, the Mujaddid believe that] in this context, the word “satan” refers to the “internal” (anfusi) satan. The tyranny (sawlat) of this satan is ruined (shakasteh) and his defiance (tamarrud) starts a fast (baz bandeh). [However, the external satan does not change, he will always be a rebel against God.] For that what is in the essence does not leave the essence. Amma ma bi-‘l-dhati la yanfaku <ani ‘l-dhati.

Siyahi az habashi KI ra-wa-dalkeh khod rang ast

The black complexion of the Ethiopian is his innateThat is his innate color

[However hard you try does it ever go away?]

write on the Hadith, “Now we have returned from the lesser jihad to the greater jihad.”

The Second Interpretation

Or "my satan" may refer to the internal satan (shaitan-i anfusi). However, his pacification/acceptance of Islam does not mean that his rebelliousness will end completely.Although his soul has been pacified, it is possible that someone may still abandon difficult-to-do pious deeds (<azimat) and take up only easy-to-do pious deeds (rukhsat). And he may still commit minor (saghira) sins apart from those good deeds. Instead, the good deeds of the ‘ordinary pious’ (abrar), they are of the same type as the bad deeds (sayyi>a) of the near ones (muqarraban). These are all types of rebelliousness (sarkashi). And that the rebelliousness [of the internal satan] does not go away [completely, instead remnants of that rebelliousness remains] for his own rectification and progress (islah va taraqqi).

It is because after the sufi abandons [the hard-to-do practices] that are the superior practices and instead has taken up those bad practices (nihayat-I naqs) that proves his rebelliousness, he feels sorrow and he regrets, repents and seeks forgiveness (nidamat, pashmani, tauba, istigfar) greatly. And that [regret] causes (mawjib) him to progress to the end [or the ultimate destination on his path of God-realization]. (taraqqiyat bi-nihayat)

The Exalted Level (s) of the Heart

p 26 l 7

The six subtle centers (lata’if-I sitta) separates from [the corporeal body] and ascends towards/in the world of command (dar ‛alam-i amr). Then the corporeal body (badan-i <anasiri) becomes settled (istiqrar) in its own station. At that point, this very body becomes the substitute (khalifa) [of the six subtle centers] and it [the body] does all their work [on behalf of the six subtle centers.]

30

Having reached that point, if an inspiration (ilham) comes then it is to this very bodily part (mudgha) [that is the heart made of flesh]. And that [heart of flesh] is the reality of comprehensiveness that is related to the heart (haqiqat-i jam<i>a qalbiya). It comes in the Hadith, “He who worships Allah faithfully and sincerely (akhlasa) for forty days in a beautiful manner (sabahan), streams of wisdom gushes out of his heart and [flows] onto the tongue. Man akhlasa liLlahi arba<in sabahan zaharat yanabi<ul hikmati min qalbihi <ala lisanihi.” This hadith refers to the heart. Allah knows the best!

The meaning is assigned in the other hadith reports as well. For example, “Verily! My heart is blackened [some of the times]. Innahi layughanu <ala qalbi .” Here, what is blackened is that bodily part (mudgha), not the reality of the heart (haqiqat-i qalb). For that is absolutely free from all blackness.”

In other hadiths, this fluctuation (taqallub) of the heart (qalb) is also mentioned as well. “The heart (qalb) of the faithful (mu’min) is between the two fingers of the fingers of the All-merciful. Qalbu ‘l-mu>minu bayna isba<aini min asabi<I ‘l-Rahmani.”

taqallub= see SPK p 106 The Heart

The blessed prophet (slm) also said, “The heart of the faithful is like that stray feather of a bird which lies in some open field. Qalbu ‘l-mu>mini ka-rishatin fi ardi falatin.”

falah=waterless country,open space, open countryrish=feather

In another place, the prophet (slm) said, “Allah! O You who make hearts fluctuate! Keep my heart firm on doing things that pleases You. Allhumma! Ya muqalliba ‘l-qulubi! Thabit qalbi <ala twa<atika.

p 27 l 2

And the fluctuation (taqallubu) and the lack of stability (<adamu ‘l-thabati) of the heart (thabitatun) refers to that bodily part (mudgha) because truly, the reality of the all-comprehending [heart] (haqiqata ‘l-jami<ata) does not fluctuate (taqallub) in that manner ― for that [reality of the heart] is in inner peace (mutma’innatun) and it is deeply rooted (rasikhatun) in that inner peace. When [Hazrat Abraham] the friend (slm) [of Allah] was supplicating for the heart to be in inner peace (al-itminani lil-qalbi) then he was meaning nothing else but that bodily part (mudgha) because his real heart (qalbahu ‘l-haqiqiya) had already been in inner peace (mutma’in). Even his soul (nafs) was in inner peace (mutma’in) as it was under the administration of his true heart (bi-siyasati qalbihi ‘l-haqiqiyi).

Shihabuddin Suhrawardi Criticized

p 27 l 7

31

Hazrat Shihabuddin Suhrawardy wrote ????????. However, that contradicts what the Prophet

said, “……..??????????”

The author of the <Awarif [-I Ma<arif], [Shaykh Shihabuddin Suhrawardi] (qaf) has written, “Inspiration (ilham) is the attribute (sifat) of a soul in inner peace (nafsi ‘l-mutma’inna) that has ascended (<arajat) to the station of the heart (maqami ‘l-qalb). Verily the variegations (talwinat) and transformations (taqlibati-hin) [of all the colors, in that case, those] become attributes of the soul in inner peace.” ― It contradicts the previously-mentioned Hadith reports “as you see it/Him (hua kama tara)”.

Hazrat Shihabuddin had a hal of a lower maqam.

If Hazrat Shihabuddin could ascend from this above-mentioned station then he surely would have experienced the [correct] knowledge on the matter (<alima ’l-amra) and would have realized the truth in what I have told you. In that case, his unveilings and inspirations (al-kashfu wa ‘l-ilhamu) would have been in accordance with the saying of the Prophet (salam).

p 27 l ­7

Certainly, you realize that what I said before contradicts him [Shaykh Shihabuddin. I said before] that this bodily part (mudgha) [the heart that is the comprehensive reality, haqiqat-i jam<iya] becomes the deputy (khalifa) [of the soul in inner peace, nafs al-mutma>inna]. And [then, instead of the soul in inner peace, having become the deputy, it is the physical heart itself, which] receives the inspirations (ilham), experiences all the states (hal) and is colored by the different colors (rang). [What I said is] too hard to comprehend (kabura <ala) to those who are fanatic, uninformed and ignorant (al-muta<assibina ‘l-jahilina ‘l-qasirina) of the true meaning or the reality (haqiqat) of the thing and it is unpleasant (thaqula) to them.

p 27 l ­4

What will they comment on this report of the Prophet, “Verily there is a bodily part (mudgha) in the body of the children of Adam such that when it is wholesome then it makes the entire body wholesome and when it is corrupt then it corrupts the entire body. Take note! It [that bodily part] is the heart.” In this saying, [the Prophet Muhammad,] (slm) has clearly declared this bodily part (mudgha) to be the heart. And he has created a connection between the wholesomeness and the corruption of the body (salaha ‘l-jasadi wa ‘l-fasadahu) with the wholesomeness and the corruption of the heart. Therefore whatsoever is true for this bodily part (mudgha) is also true for the real heart (al-qalbi ‘l-haqiqiyi). However, this relationship is on the basis of being the deputy (al-niyabati wa ‘l- khilafati).

p 28 para 2

32

Know! When the spirit is separated from the body (jasad) by the death that occurrs before the usual kind of death [i.e. the sufi experience of death before death] then the arriving gnostic (‛arif-i wasil) presumes that his own spirit has neither entered (dakhil) the body nor been outside (kharij) the body. And it is neither attached to the body (muttasil ma<ahu) nor detached from the body (munfasil ma<ahu). He concludes that the spirit still has a connection (ta<alluq) to the body. And the purpose is so that the body becomes wholesome. Also another purpose is to return the perfection of the spirit back to the spirit. And this connection (ta<alluq) [between the spirit and the body], it is the source of the wholesomeness and good in the body (jasad). If this connection were not there, the entirety of the body would have become ruined and worthless.

28, para 3

This is the state between the Necessary on one hand and the spirit and the other [subtle centers] on the other hand.

Verily He (SWT) is neither inside (dakhil) the world (‛alam) nor outside (kharij) it, neither attached (muttasil) with the world nor disattached (munfasil) from the world. Instead, God (SWT) has a connection (ta<alluq) with the cosmos (<alam) and through which He creates it (khalqan), sustains it (abqa>) and gives energy (ifada) [to the spirit] for its perfection and

make the spirit capable for blessings and performance of good deeds (lil­ni<ami va khayrati).

p 28, para 4

Question: The ulama of the people of truth, they have not spoken any such thing on the spirit as what has been spoken.

 Instead, they have proclaimed such statements to be improper (na ja’iz). You say that it is imperative to follow these ulama in all matters. So how do you explain this contradiction?

Answer: I said that people who know the reality of the spirit (<alimu bi-haqiqat-i ruh-i) are few. Therefore, because they [the regular alims or scholars] know so little, they have not said anything on the unveiling of the perfection of the spirit (bi-kashfi ‘l-kamalati ‘l-ruhaniyati).

29,1

Due to lack of knowledge, they have not described the emergence of the zenith of excellence (in the evolution) of the spirit in 

33

detail and considered it enough to describe in brief. They have avoided this topic out of fear that the common people will fall into error and   (gumrahi). It is because in one particular―  level, the spiritual perfection (ruhani kamalat) appears to be similar to the perfection of the Necessary Existence (kamalat­i wajib al­wujud). There is a fine difference between them which none knows except the ulama with the right knowledge (<ulama­i rasikh). For this reason, they have considered it appropriate to describe only in the brief and to deny them who described its essence (haqiqat). In reality, those friends never denied the above­mentioned perfections. Based on the correct knowledge (sahih  ilm) and clear inspiration (ilham surih), I am describing‛  the detailed description of the characteristics of the spirit (ruh) through the assistance and cooperation and as a gift from His beloved prophet (the HaqqAllah give him peace and blessings). Along with it, the suspicion that was an obstacle on revealing this description is erased. So try to understand it in depth.

Spirit Benefits From the Body

You should know that: Just as the body amply benefits from the spirit, so does the spirit amply benefits from the body. Through the body, the spirit hears, sees, talks and becomes a separate being within the body. So the spirit is able to do many things connected with the world of matter ( alam­i ajsam!!). (Which is‛  impossible for the spirit without being related to the body.)

Returning Intellect (‛aql-i ma‛ad)

It has been mentioned above that: the soul in inner peace (nafs­i mutma’inna) is related to the world of the spirits ( alam­i‛  arwah). In the world of the corpus ( alam­i ajsam), intellect‛  ( aql) becomes its deputy (khalifa) assuming the name the‛  ‘returning intellect’ ( aql­i ma ad). In that case, it thinks‛ ‛  only about the last world and is relieved of the worry about living this earthly life. He attains unveiling (!!!!) through the light (nur) that the HaqqAllah grants him. This is the level of 

34

the intellect (!!) in its zenith.

Question: In the beginning the focus of the intellect ( ) is―  neither this world (dunya) nor the last world (akhirat) but the HaqqAllah (SWT). So it would seem that at its zenith, the intellect will still not focus either on this life or the last world. Why is it not so?

The wayfarer (salik) attains this depth!!(!!!) in the station of the annihilation in the HaqqAllah (maqam­i fana fi­the HaqqAllah!!!). However, many stations above that station is what we are discussing on the perfection of the intellect ( ­­). In―  this station, knowledge is attained after ignorance, separation ( ) comes after stability ( ) and true Islam (haqiqi Islam) is― ―  realized after  ­ (kufr­i tariqat) (what is attained after―  union!!!). Ignorant philosophers ( ­­) have established four―  levels in the intellect ( aql) and divided it in four concerning‛  the perfection of the intellect. That line of thinking is the result of their ignorance. Even if it may have reached perfection (kamalat), the person of the intellect (haqiqat­i  aql!!!) cannot‛  be realized through knowledge and imaginations ( ­). True―  revealation (kashf sahih) and clear inspiration (ilham surih) collected from the lamp of the light of prophethood (nur­i nubuwah) is required to know this essence (haqiqat).

the HaqqAllah shower mercy and peace on all His prophets and especially on His beloved prophet Muhammad!

A Saying About The Intellect Interpreted

30 para 3

Question: Some sufi shsykhs have said, “Intellect (‛aql) is the translator for the spirit (tarjuman-I ruh).” What does it mean?

Answer: The heart (qalb) is from the world of the spirits (‛alam-i arwah). It takes the knowledge (‛ilm va ma‛rifat) that springs out of its fountainhead by the method of spiritual reception (bi-talaqqi-I ruhani).

Intellect ( aql) interprets the heart. The intellect brings the‛  heart under its own control and then makes them whose 

35

relationship is with this material world understand the heart. It is so because if the intellect ( aql) does not interprete‛  anything then it is not possible to understand it. Actually, the bodily part (mudgha) that is the heart unifies the person of the union of the heart (haqiqat­i jam<i­i qalbiya). Therefore (the bodily part (mudgha) that is the heart) has the attributes of the prototype (asl) (***the true heart or maybe the person of the union of the heart (haqiqat­i jam<i­i qalbiya)). It is because of this reason, its (??) ability to receive is similar to the ability of the spirit and it (??) looks towards the translator.

31, para 1

You should know that there is a time when the knowledge of the return ( aql­i ma ad) desires to become the neighbour of the soul‛ ‛  in inner peace (nafs­i mutma’inna) and when this desire reaches the extreme it takes the knowledge of the return ( aql­i ma ad)‛ ‛  upto the station of the soul in inner peace (nafs­i mutma’inna). Then the knowledge of the return ( aql­i ma ad) leaves the body‛ ‛  ­­ly. Then (instead of the knowledge of the return ( aql­i― ‛  

ma ad)), the competence of knowledge and zikr enters the bodily‛  part (mudgha) known as the heart (qalb). For him who has a heart, there is wisdom in this description. 

The Fire Element Pacified

At this time, the heart (qalb) interpretes itself and the gnostic ( arif) inter­relates (mu<amila) with the body. "I am better than‛  him" is a rebellious nature of the body that comes from its fire element and at that time even that nature is also pacified. Then his satanic robe comes off and he reaches the station of the soul in inner peace and stays there. Within the body, the bodily part (mudgha) called the heart becomes the deputy (khalifa) of the true heart (qalb­i haqiqi) and the fire element attains the position of the soul in inner peace. Like a poet had composed:

If the all­consuming passionate love of the divine(<ishq) touches the copper

That touch turns the copper into gold.

36

The Air Element

Air is the second element of the human body ( ). Air is related―  to the spirit (ruh). So when the wayfarer reaches the station of the air then he thinks that he has attained God and his progress stops. The erroneous vision (mushahida) can also happen in the station of the spirit. The wayfarer is absorbed in this vision. A friend have said:

For long thirty years, I have worshipped the spirit thinking that it is the HaqqAllah. At last when I had traversed this 

station, I  could differentiate between the truth and the falsehood. 

The air element has similarity with the station of the spirit and so it takes the position of the spirit within the body. In some cases, it even becomes just like the spirit.

The Water Element

The third element in the human body is water. Water has similarity ( ) with the person of the union of the heart―  (haqiqat­i jam<ia qalbiya). Therefore, its effect (faydh) in on all matters. the HaqqAllah (SWT) has said:

I have given life to everthing from the water.Its place of return is also the heart which is just a bodily part (mudgha)!!!!.

The Earth Element

The earth element is the major constituent of the human body. By nature, it is bad and nasty. Nevertheless, after it has been purified, it dominates the body and takes its color. 

The earth element dominates because it is the major constituent of the body. Indeed, every part of the body has the earth element in it. It is because of it that the earth is the center of all matter (!!) and the celestial world. Similarly, the center point of the earth is the center point of the entire world (!!!). 

37

Conclusion of the Elements

In such a situation, the body reaches its primary objective and it reaches the last point in both ascent and descent ( uruj va‛  nuzul). It is then that he reaches full perfection. It is that end point (nihayat) that returns to the beginning point (bidayit).

Separation after Union (farq ba<d al-jam‛)

p 32 para 2

You should know the following. The spirit, along with its own levels and along with its subordinates (ba maratib va tawabi<-I khod) [i.e. the spirit in its totality], ascends to (rasideh bud, bi-tariq-I <uruj) its own domicile (bi-maqr-I khod) [or station]. Still then, in order to nurture (tarbiyat) the “mold” (qalib), it [the spirit] concentrates on this world.

DEFINE MOLD

When the inter-action [of the spirit] with the mold (mu<amila-I qalib) concludes [with the mold having reached perfection] then the spirit ― along with the secret heart, the arcanum, the super-arcanum, the heart, the soul and the intellect (ruh, sirr, khafi, akhfa, qalb, nafs, <aql) ― concentrates its mind towards God (khudavandi) turning its concentration away from the mold. And the mold completely (bi-kulliyat) turns its face towards the station of slavehood (‛ubudiyat).

p 32 l ­4

Then the spirit, with [all] its own levels (maratib-I khod), positions itself onto the station of witnessing and presence (maqam-i shuhud va hudur) and away from seeing or knowing (did va danish) anything that is apart from God (ma sewa). On the other hand, the mold, in its entirety, become deeply rooted (rasikh) in the station of obedience and servanthood (twa<at va bandegi). This is the station of separation after union (farq ba<d al-jam‛). Exalted Allah grants success in realizing perfection (kamalat).

33,1

I have walked over this station in a unique (khass) way. [It is on this station that] the spirit, ― with all its levels (maratib) ― returns to the world of creation (‛alam-i khalq) in order to invite the people towards the Haqq (SWT).

38

33,3

At this time, the spirit attains the characteristics (hukm) of the body (qalib) and follows it. And it becomes that if the body is present (hadir) then the spirit is also present and if the body is heedless (ghafil) then the spirit is also heedless. However, when one performs the prayer (namaz), the spirit ― with all its levels ― turns its face (mutawajjah) towards the Holy Being (SWT) even when the body is heedless (ghafil). It is because, for the person of faith (mu>min), prayer is the platform from where he ascends to the heavens (ma<arij).

FLOWCHART   Separation after union1. the spirit ascends to the station of the spirit, its 

domicile

2. still then, the spirit concentrates on the world, in order to nurture the mold

3. When this nurturing concludes, 

4. the mold realizes perfection and the state of slavehood of God. 

5. And the spirit turns its attention off the mold. And instead the spirit turns its attention wholly towards God

6. And the mold becomes obedient and worshipful towards God

7. And the spirit progresses to the station of witnessing and presence. Therefore, it sees or knows only one thing   God―

The Station of Invitation\ In Praise of Heedlessness

p 33 para 2

You should know that the best stations for inviting [people towards God] (k-m-l-I maqamat-I da‛wat) is reached when THE TOTALITY [the sufi] united [or “arrived” with the Haqq) returns (ruju<-I wasl-I kulliyat).

This heedlessness (ghaflat) is the occasion (sabab) for the presence (hudur) for a large group (jam‛I kathir). The [truly] heedless (ghafil) do not pay any heed to this [good] heedlessness (ghaflat). And the attentive (hadiran) are ignorant of this return (raj‛at).

39

p 33 para 2 l 3

 Actually this station deserves praise although apparently it deserves censure. A simple­minded man cannot understand this. If I describe the perfections (kamalat) of heedlessness (ghaflat), then no one will want to be attentive (­). 

It is that heedlessness (ghaflat) that has granted man superiority (fadilat) over the angels. 

It is that heedlessness (ghaflat) that has made Hazrat Muhammad (slm) the mercy to the mankind. 

It is that heedlessness (ghaflat) that elevates one from the degree (darwaja) of the friendship to the degree of the prophethood. 

It is that heedlessness (ghaflat) that elevates one from the station of the prophethood to the station of the messengership (risalat).

It is that heedlessness (ghaflat) that has granted superiority to the friends who live among men over the friends who live in seclusion. 

It is that heedlessness (ghaflat) that has granted superiority to Hazrat Muhammad (slm) over Hazrat Abu Bakr the great Champion of the Truth although they were like two ears of the same horse. 

It is that heedlessness (ghaflat) that has granted superiority to consciousness (hush) over unconsciousness (bi­hushi). 

It is that heedlessness (ghaflat) that has granted superiority to the prophethood to friendship.

It is that heedlessness (ghaflat) which, against the thinking of the simple­minded, has granted superiority to the pole of good­instruction­giving (qutb­i irshad) over the pole of the substitutes (qutb­i abdal).

40

It is that heedlessness (ghaflat) which Hazrat Abu Bakr the great Champion of the Truth desired. He used to say: "Alas! How I wish that I could be a heedlessness of Muhammad (slm)".

It is that heedlessness (ghaflat) before which face­turnedness is like a lowly servant. 

Verily it is that heedlessness (ghaflat) which is the pioneer in reaching the desired destination (manzil­i maqsud). 

Yes! It is that heedlessness (ghaflat) which is blameworthy in the appearence but praiseworthy in the reality. 

Verily it is that heedlessness (ghaflat) which lowers the elect to the level of the commoners and it becomes a barrier for the commoners on their path to the perfection. 

Gar bi-gu>imSharh-I in bi-hadd shod

If I explain itIt would be limitless.

A little points out to a lot. A drop

of water

is the part of the sea.

Peace to them who follow guidance and fully follow our blessed master Muhammad (slm).

Minha 14

On the Exalted Station of Prophet Muhammad

Hazrat [Muhammad], the Seal of the Messengers (slm), has been distinguished over the rest of the prophets (SLM) by the self-disclosure of the person of God (tajalli-i dhati). This

41

felicity that is above all the perfections is unique (makhsus). The perfect ones (kummal) who follow him [Prophet Muhammad] has a share of this elect station.

Question: Let none ask, “In the light of this statement, does it not become concomitant that the perfect ones (kummal) of this community are superior to the rest of the prophets [other than Prophet Muhammad.] Would that not contravene the creed of the Sunni community (Allah be well-pleased on these great ones) [who believe that the highest of the companions is below the lowest of the prophets]? And this superiority (fadl) is not partial (juz>i) ― if it were then there could be some doubt on this elevation [of the prophets] ― but instead it is universal (kulli).

ta=till, until, so that,  ban= by that with thatrafa< = remove /here elevationsh­b­h­tamarbuta= doubt

Yes! The lowest of the prophets is higher than the greatest of the friend of Allah. And this

principle is universal, not partial. If it were partial, then in the cases of some of the prophets, we

could say that there are friends who are greater than them. But we can not say that since this

principle is universal. So that for any of the prophets, he is superior to each and every one of the

friends or ‘the perfect ones.”

It is because superiority between men is in accordance to their nearness to God (qurb-i ilahi)(SWT). All other excellences that one may have are below this excellence.

Answer: In answer to that question, we say that the perfect ones (kummal????)of this community have a share in that station [of the prophets, not that] they have “arrived” on that station. [We can consider them] excellent????? had they “arrived” on that station. The highest point (nihayat) to which that the perfect ones of this community, which is best of all communities, ascend (<uruj) is the feet of the prophets (slm). Right below the prophets is [Hazrat Abu Bakr], the Great Champion of Truth, (siddiq-I akbar) who is the most excellent of all men. Even for him, the highest point of his ascent (nihayat-I ‛uruj-I u) is at the feet of the prophet (nabi) who is lower than all the other prophets (anbiya).

In summary, the perfect ones of this community, who follow [our Prophet Muhammad (slm) perfectly, (kummal-I tabi<an-I in ummat) fully share (nasib-i tamam ast) the station which is [right] below [the prophet’s station. They share] the perfections of the station that is below the perfections of the station of beyond the beyond (maqam-I tahta az kamalat-I maqam-i fawq al-fawqa). And the station of beyond the beyond (maqam-i fawq al-fawqa) is reserved (khass) for the prophets (slm).

Wherever the servant may be, the left-over food of his master will reach him. The far away servant receives that as a tufayli of his master. The servant who is near, he also cannot receive it without serving (khidmat) his master.

42

dar qafila>I keh ust danim neh rasamin bas keh rasad ze dur bang-I jarasam

That is the caravan but I knowThat I will never reach thereThis is enough

That I hear the bang of the JARASAM jim-ra-sin-mim

But hearing its drumbeat from far awayIs still enough///This is enough

You may know that sometimes disciples (muridan) may have the idea about their own pirs that after they have attained the station of their pirs, they have reached equality (musawat) [with the pir]. However, the truth on this inter-relationship has been mentioned before.

Equality can happen only when the disciple “arrives on (wusul)” those stations [of his own pir], not when he “attains (husul)” those stations. It is because he attains as a tufayli, [i.e. he receives blessings because of the pir in the same way as an uninvited servant accompanying the pir to an invitation also receives food.]

Let none interpret this statement as meaning that a disciple (murid) can never become his pir’s equal. It is not like that. On the contrary, equality is conceivable and it does happen some times. However, there is a fine distinction between attaining (husul) a particular station (husul) and arriving on (wusul) that particular station. Every disciple (murid) is not capable of realizing this distinction. The true unveiling (kashf-i sahih) and clear inspiration (ilham-i surih) is needed to understand this fine distinction.

The Exalted Allah inspires with what is correct. Peace be on them who follow good-guidance!

Minha 15

Why does a particular state appear, disappear and then reappear again?

Question: A dervish asked “What is the reason (sabab) behind it? While traversing this path, a hal appears and then at a later time, it disappears.

After some more time the same state (hal) reappears and after sometime it again disappears. The same sequence continues to repeat. How do you explain it?

43

Answer: Its answer is that man has seven subtle centers (latifa) and for each period of time, one single subtle center (latifa) predominates.

Let’s assume that at one time, a dervish has a particular state (hal) in a particular subtle center (latifa). Afterwards, if another ???? powerful state (hal) appears (??? And when that state (hal) grows strong in that subtle center (latifa),) then that dervish is totally colored in the color of that subtle center (latifa). The same ( or state (hal)?) condition appears on the other subtle center (latifa)s as well and as long as the same condition persists on that subtle center (latifa), the same state (hal) continues for him. When that particular subtle center's (latifa) predomination ends, that particular state (hal) also disappears.

Man is composed of ten latifas. The first six are points on the physical body. They are:

1. Qalb2. Ruh3. Sirr4. Khafi5. Akhfa6. Nafs

The four others constitute the entire physical body (qalib). They are:

7. Fire8. Air9. Water10. Earth

These four latifas are also often considered as one single latifa  qalib or the body latifa. If you count it that way, then it is―  

seven latifa.

44

p 36 l -6After a while, the same state may reappear. Then one of these two things may happen.

It could happen that the same state (hal) could reappear

on that first subtle center (latifa) and then his good-instruction-giving (???) stops. Or it could happen that the same state (hal) could appear on a new subtle center (latifa) and then he could continue to grow spiritually. (and the state (hal) of the first subtle center (latifa) will appear on the second subtle center (latifa). ― redundant???)

Because if that state (hal)? reappears after disappearing then there are two directions to fo as before. The same thing is true for each of the subtle centers (lata’if).

Afterwards, if that state (hal) permeates all the subtle centers (lata’if), then the dervish returns to the station ,from state (hal).

That means that from being owner of states (hal), he becomes owner of stations and he is protected from spiritual decline (???).

Allah (SWT) teaches (a<lamu) the reality (haqiqat) about states (hal). Salutations and peace be on the ‘noblest man’ [Prophet Muhammad] and his pure progeny!

Minha 16

Explanation of a Verse in the Koran

Allah (SWT) has stated, "You who have brought faith! Eat from that tasteful food (tayyabati) that I have given to you as provision (razaqnakum) and be grateful to Allah, if you truly want to worship Him.Ya ayyuhallazina amanu! ?kulu min tayyibati ma razaqnakum wa shukuru liLahi in kuntum iyahu ta<budun." [???]

Here the condition “if you truly want to worship Him” may refer to eating (i.e. eat from the tasteful food, tayyibati ma razaqnakum. 

45

Here Allah is asking us to eat the delicious food from the sustenance that He has granted us. But the conditions are:

You must worship the Person (dhat) of Allah alone. But if it is not true for you and instead you follow the iradat (desire?) of your [instigating] soul (nafs) and immerse yourself in playfulness then you must refuse these delicious food. It is because it means that you are sick and you will be afflicted with spiritual a ilments. ????? ‛

And among the sustenance that has been granted to you, the delicious food is like potent poison to you. However, when you will be cured of this spiritual a ilment then you may eat these delicious food.‛

In his exegesis of the Holy Koran Kashshaf, Imam Zamakhshari 

noted the presence of the word gratefulness (shukria) here and so 

interpreted the word blessed (taiyibat) as delicious food 

(mustalajjat).

Minha 17

Can Sin Harm a Gnostic?

Some sufi masters (qaf) have said, “He who knows Allah, no sin can harm him. Man <arafa lLahu la yadurruhu dhanbun.”

Explanation:

It means that that the sins which the gnostic (‛arif) committed before attaining knowledge (ma‛rifat) cannot harm him. It is because Islam erases what happened before [conversion to the faith.] And the sufis say that the real Islam (haqiqatu ‘l-Islam) is to know Allah in the sufi path after attaining annihilation (fana) and sustenance (baqa). When such knowledge (ma‛rifat) is realized, all past sins are forgiven.

46

That statement may also refer to the sins committed after attaining this knowledge (ma‛rifat). Then sin means small sin (al-dhanbu al-saghiru) not great [al-kabiru]. It is because that the friends of Allah are protected from [great sins].

It is because the friends of Allah (awliya) are free from great sins.

And small sins are not harmful for him because the gnostic (‛arif)

does not engage in them repeatedly and he seeks forgiveness for

them without any delay.

Or the statement may also mean that the gnostic (‛arif) never

commits sins. It is because if no sin is committed, then there is no

contingent things of harm. So it is a tautology. The ungratefuls

(kafir) interprete this statement as meaning that it is acceptable if

the gnostic (‛arif) sins because sin does not harm him. This is the

wrong meaning and the people who believe in that meaning are

the gang of satans.

Be forewarned! The gang of satans is surely ruined.

47

Our Lord! Having blessed us with good-guidance, [???????] please do not renounce us to the twisted path. And bestow on us mercy from You. Verily, you grant bountiful rewards. May the Haqq (SWT) bestow His mercy, blessings and greeting to our leader Muhammad and his progeny.

I pray to Allah, whose forgiveness knows no bounds, so that the

sins that the gnostic (‛arif) had committed before attaining the

knowledge regarding the reality of Islam (haqiqat-i islam) will not

harm him unless they are because of oppressing people. Because

Allah (SWT) controls everything and the heart (qalb) of men are

between His two fingers. He can change the heart (qalb) however

He wants. Actually, all sins are forgiven with the acceptance of

Islam except the sins for violating the rights of man. Still,?? the

benefits of attaining the real Islam (haqiqat Islam) and its

perfection is so great that it is never attained in its external form.

Minha 18

God Exists by His Person Not by His Existence

The Mujaddid proposes that God exists by his dhat, person, not by his wujud, existence.

48

Haqq (SWT) exists by (mawjud) by His own person (dhat), not by His existence (wujud). That is unlike the others things that exist by existences. So He (SWT) does not need to exist by His existence.

And he contrasts it with Ibn Arabi who proposes that the existence of God is “identical” to

the person of God

[Ibn Arabi] has proposed that existence of God is “identical (‛in) to the person of God, not “additional (za’id)” to it. So God does not need to depend on something else to exist.

Now the Mujaddid comments on this matter.

However, we need solid evidence (―-) to proove that the existence of God is identical to the person. And also we’ll have to face the opposition of many ulama of the mainstream Sunni community. It is because these great masters do not propose that the existence of God is identical [to the person of God]. Instead they recognize the existence of God to be “additional (za’id)” to person of God.

We should not forget that if we rule on the “additionality of existence (ziyadat-i wujud)”, then it necessitates that the Necessary needs others. However, if we propose on that He (SWT) exists by His own person and take this existence as an “ordinary qualifier (‛ard-i ‛am)” then it appears that the statement of many mutakallimuns [kalam-scholars] of the “people of truth” is correct. And that objection [to the Mujaddid’s proposition] that the opponents make on the ground of [God] needing others vanishes. And the difference between these two propositions becomes clear, i.e., [the proposition] that the Necessary (SWT) exists by His own person but [the divine attribute of] existence truly cannot enter there and [the proposition] that He exists by His own existence but this existence is established to be identical to His person.

How does God exist?

Ibn Arabi versus the Mujaddid

Ibn Arabi Mujaddid

God exists by His own existence but this existence is identical to His person

God exists by His own person not by His existence

This knowledge is an elect knowledge that Exalted Allah has uniquely granted me. Praise to Exalted Allah for this [great gift], and salutation and peace on His messenger!

49

Minha 19

God Exists by His Person

The Necessary Being (SWT) is unique in that that He exists by His own person and He need not depend on His [attribute of] existence in order to exist. It does not matter whether we maintain that the existence of God is “identical” to the Person (‛ain-i dhat) or “additional” to the Person (za’id-i dhat).

In both of these cases, that proposition comes from we have been trying to be saved.!!!!! 

The rule of the HaqqAllah (SWT) (sunnat­i Haq SWT) is that He reveals in the world of contingentess ( ) the specimen of―  whatsoever is determined for creation regardless of whether it is known or unknown.!!!!! the HaqqAllah (SWT) has created in the world of contingentess ( alam­i imkan) a specimen of an existence‛  with the characteristics of the Necessary existence (wajib al­wujud). It is because although in reality the existence is not existent (mawjud) and we regard it to be in the second level of creation (makhluqat­i saniya) still if we consider His existence to be required (fardh) then He will be existent (mawjud) with His own existence not through some other existence. This rule is different from the other existences (mawjudat). It is because they need existence to be existent (mawjud); their person is insufficient. 

Indeed, if that existence which the people believe is required for something to be existent (mawjud) is existent (mawjud) then it is existent (mawjud) is His person. This holy person is not dependent on any other existence. What is there to be surprised if the Creator of existences (Khaliq­i mawjudat SWT va taqaddasa) (SWT) is existent (mawjud) in His person and at no time dependent on existence. Why even discuss the real thing if the ignorants people think it is impossible.

Question: The sages (hukama), the Asharis and some sufis who have described the HaqqAllah ) as like existence have said what you have said above, i.e., The person of the HaqqAllah (SWT) exists by His person not by His existence. Does that mean that the HaqqAllah (wajib al­wujud) existence in such an existence that is 

50

like His person and that is that He existence with His own person not with His own existence?

Answer: We say this much that there is no dispute on this matter in the Sunni community.

 Instead, the people of truth should have said this much here that the HaqqAllah (SWT) exists by His existence; not by His person. 

In the light of this accepted proposition, it is not correct to say that existence is additional. Indeed, by proposing that existence is additional (­­), it is only proven that the reason in the difference of the two groups not because of the existence but because of the attributes (sifat)   whether the attributes―  are within His person or additional to His person. Both groups accept that the HaqqAllah (SWT) is existent (mawjud) in His existence. There is no difference in opinion between them in this matter. If there is a difference then it is on whether this existence is within His person or additional to His person.

Question: When the Necessary Being (SWT) is existent (mawjud) by His own person (dhat-I khod), then why call the Necessary (SWT) existent (mawjud)? It is because the meaning of the term existent (mawjud) means something that stands with wujud, existence. However, [you, the Mujaddid, have said that] that what is there, [i.e. the Necessary Being], actually does not have any wujud, existence.

Answer: We say that “Yes! There is no such existence in the Necessary (SWT) by which the person of the Necessary (dhat-i wajib) (SWT) exists (mawjud).

However, it is correct to call the HaqqAllah (wajib­i SWT) existent (mawjud) because of a kind of existence that is applied to the person of the HaqqAllah as a metaphor chun. 

It is fine to say something like that. Peace.

Minha 20

God is Incomparable

51

We do not worship a God who comes within the compass of witnessing (shuhud), can be seen, or can be known or can be imagined or conceived. It is because that what can be witnessed, seen, known, imagined or conceived (mash-hud, mar‛i, ma‛lum, mawhum, mutakhayyul)― that is a crafted and newly-originated (masnu‛ va muhdath) thing just like him who witnesses, sees, knows, imagines or conceives.

I am searching for that morselThat is more than a mouthful

The Purpose of Journeying and Wayfaring

The purpose of journeying and wayfaring (sayr va suluk) is to tear (kharq) the veil (hizb) until one arrives onto [the level of] “naked arrival (wasl-I <uryan)”. Be it that veil that is related to the Necessary Being (wujubi) or be it that veil that is related to the contingent things (imkani). It is not that [the sufi] will shackle (qayid) or trap (sayid) the object that is being sought (matlub) [which is God].

Anqa shikar kasi nashod va dam baz chin----------------

You can't hunt the phoenixO hunter! Pick up your netHe who puts his net out for a phoenixreturns home empty-handed

The Vision of God

You should know that vision of the HaqqAllah (ru’iyat) in the last world is verily true (bar haq). We believe in it but we do not want to describe what will be its nature (kaifiyat) which the common people cannot even understand. However, the elect can indeed understand it because they attain a share of that station (hissa­i maqam!!!) (of the vision of the HaqqAllah) although it is not called vision (ru’iyat).

Slm who follow good­guidance.

52

Minha 21

Gad may not be known/He must be experienced

Whatsoever that is in the realm of vision and cognition (did va danish) is in chain (muqayyid) and lower than [the level of] pure contemplation/sheer non-delimitation (itlaq-i mahd).

The purpose is to become free from all chains. Therefore, you should search for that what is beyond vision and cognition. This interaction (mu<amala) is beyond the method of the intellectual gaze (nazar-i ‛aql). It is so because the intellect (‛aql) considers it impossible to search (justan) for something which is outside the realm of vision and cognition

raz-I darun-i pardehze randan-I mast purskin hal nist sufi-I <ali maqam ra

[If you want to know] the secret of what is beyond the curtainAsk the gnostic who is drunk [with love]The[sober] sufi does not have the stateOf this high station

Minha 22

itlaq-i mahd

That what is non-delimited (mutlaq) is over his own sheer non-delimitation(sarafat-i itlaq-i khod).

Nothing is connected to it. Actually, it is manifested in the mirror of the created things. Therefore, his reflection is clolored in the color of those mirrors and appears to be limited.!!! In this way, that revealation!!! comes into the realm of vision and knowledge ( ­). Therefore to depend on vision and―  knowledge ( ­) is actually like depending on one of the―  reflections of that desired object ( ­). However, the incredibly―  brave and the limitlessly courageous are satiated with trivial things. the HaqqAllah (A!) loves the limitlessly courageous.

the HaqqAllah (EA!) include us among the limitlesly courageous through the   (tufail) of our beloved master Muhammad peace and―  blessings be on him and his children. Amin!

53

Minha 23

Man is Higher than the Angels

This is a vision that I had when I was just starting on the sufi path. I saw,

“I am doing circumambulation (tawaf) in some place. And another group is also circumambulating along with me. But the pace of their movement is so slow that in the time that I finished one circle of circumambulation (dur-I tawaaf), that group had taken only two or three steps. Right on that instant, a thought emerged in my mind that this place was above in the heavens (fawqa ‘l-‛arsh) and the circumambulating group (tawaaf-konand-gan) is a group of holy angels (mala>ika-I kiram).”

Allah sends peace and blessings on our prophet and on them [the angels]! By His mercy, Allah elects whomever He wills. Allah possesses great favors.

Minha 24

Friends: Not Above Human Attributes

Human attributes are the veils and coverings ( ­) of the friends―  of the HaqqAllah (SWT). They also need (muhtaj!) those things that other people need. Their friendship (walayat) does not make them not needing (bi­niyaj!) to fulfill those needs. Their anger is like the anger of the others. When the Merciful Prophet (S) have said: "I also become angry like the others," then how can the friends of the HaqqAllah be free from it?

Similarly, these friends are human just like the others when it comes to eating, drinking, associating with the family, social behaviour etc. They are the same as the common people in terms of human needs. the HaqqAllah has said on His prophets:

I have not made their bodies as such they would not eat. (Koran,)

On the other hand, the unbelievers used to say like that publicly:

54

Why do these prophets eat and shop in the marketplaces (just like the common people)?

Therefore, they who have looked only towards the external appearences of the people of the HaqqAllah (ahl­i the HaqqAllah) have been denied and are facing great losses in both the world and the last world.

Seeing only the external appearence have denied Abu Lahab and Abu Jahl the felicity of Islam and have caused them eternal loss. They are indeed fortunate who do not look at the external appearences of the people of the HaqqAllah and instead their sharp sight reaches the hidden qualities (batin­i sifat).They are like the river Nile in Eqypt in that the same water which is like precarious typhoon to the people who are in veil (mahjubin) is life­giving water for the people who are loved (mahbubin).

Human qualities are indeed amazing! The degree in which human qualities are manifested in the people of the HaqqAllah (ahl­i the HaqqAllah) are not matched in the others. It is so because dirt and filth, even if its amount is little, are seen more clearly in a clean and spotless surface. On the other hand, dirt and filth, even if its amount is ample, are not visible in a dirty and soiled surface.

Actually, the corrupt and dark sides of human qualities enters in the common people fully and they overpowerfulness the heart and the spirit along with the body. On the other hand, for the elect this darkness is limited to the soul and the body and for the elect of the elect (khass al­khass) even the soul is free from this darkness (zulmat); only the body is affected by it.

It should be noted that this darkness (zulmat!) causes ruin and destruction to the common people and perfection and rejuvenation ( ) to the elect. The darkness of the elect illuminates the―  darkness of the common people; purifies their hearts and brings cleanliness (tazkiya) to their souls. If this Darkness were not there, there would have been no relationship between the elect and the common people and the door of giving benefit (iifadah) and receiving benefit (iftifadah) would have closed. Also this 

55

Darkness (zulmat) in the elect is not in such a degree so that it pollutes them. Instead, the remorse that they feel and the forgiveness that they seek is in such a degree that as a result all their dirt and filth are cleaned and they attain even greater development (taraqqi). The angels do not have this darkness (zulmat) (in their constitution) and as a result their road to (further) development is closed. (This quality is actually light and) to call it darkness is like praise that is related with censure. The common people who are as ignorant as the four­legged animals think that the human qualities of the people of the HaqqAllah (ahl­i the HaqqAllah) are like their own human qualities and because of this belief they are humiliated and left out. This type of error is made when the unseen are thought to be seen. Every station has its own unique distinctions and each place needs their own unique ingredients. 

Peace to them who follow ????????wellguidedness!

and He give them peace too who believe that it is imperative to follow and emulate Hazrat Muhammad ((slm)) and his noble family.

Minha 25

Knowledge Of Contingentness And Knowledge Of The Necessaryness (‛Ilm-i Imkani And Ma‛arif-i Wujubi)

­―――――――――――――――The Mujaddid implores man to stop follwing his own intellect (―) and

­­―――――――――――――――

As long as man is confined/bounded in the chain of his own intellect ( ­­) and remains colored by anything other than ― the HaqqAllah, he is worthless. It is imperative for this path to forget everything except the HaqqAllah and it is imperative for progressing on this path that all except the HaqqAllah is annihilated (fana). Until as the mirror of the inner realm (batin­i  ) is fully cleaned from the color and grime of―  contingent things (imkan), it is not possible for the HaqqAllah to appear there. It is because the knowledge of contingentness 

56

( ulum­i imkan­i) uniting with the knowledge of necessariness‛  (ma arif­i wujubi) is impossible just as two things of different‛  kinds uniting is impossible. 

Question: Sometimes the HaqqAllah (SWT) elevates a gnostic ( arif) to the honor of sustenance (baqa) and then sends him back‛  (to the possible world) to give perfection to the imperfect (nakis). At that time, his knowledge of contingentness ( ilm­i‛  imkani) that he had lost before, comes back. That is his knowledge of contingentness ( ilm­i imkani) and knowledge of the‛   (ma arif­i wujubi) unites. However, according to your― ‛  

interpretation, that is like two things of different kinds uniting. How do you explain that?

Answer: When the gnostic who have nearness to ????? the HaqqAllah ( arif­i baqi bi­‛ the HaqqAllah) returns to the world of contingentess ( alam­i imkan) then he becomes an 'isthmus'‛  between Necessity (wujub) and contingent things (imkan) and is colored by the lights (nur) of the two stations. 

In such a case, if the knowledge ( ilm va ma arif) of two‛ ‛  stations unites, then what is the harm? Because, the station where opposites unite does not remain one instead is transformed into several stations. Therefore, that is never the misture of opposites.

Minha 26

return of the knowledge of the things (‛ilm al-ashya)

If the knowledge of the things ( ilm al­ashya) that leaves during‛  the level of annihilation (martaba­i fana) comes back during sustenance (baqa) then it does not create any blemish in the perfection of the gnostic (kamaliyat­i  arif). Instead, this‛  return becomes the cause of his perfection. It should be noted that his perfection depends on this return. It is because having reached sustenance (baqa), the gnostic attains the character of the HaqqAllah. The knowledge of the things is complete in the person of the HaqqAllah (SWT) and the contrary knowledge is a reason of damage.

57

                                                              Indeed, it is the condition of the gnostic ( arif) who have been‛  colored in the color of the HaqqAllah. The form (surat) of attaining knowledge ( ilm) within the contingent things (mumkin)‛  is that the knower ( alim) becomes known(ma lum)   and that is‛ ‛ ―  the mystery (hikmat) in it. Therefore the knower is influenced by the known. The greater is the knowledge, the greater is the influence on the knower. As a result, there may be more cgange and fluctuation (taqallub) ( ) in the knower which is harmful――  for him. 

However, the nature of knowledge of the person of the Necessary existence (dhat­i wajib­i SWTh) is not the same. But the person of the HaqqAllah (SWT) is free from that situation that the shape of the known will enter him. Instead, as soon as divine knowledge enters into a relationship with the matter, matters reveal themselves.

Holy is that person Who does not accept any change in his person, attributes or Actions despite many different situations. The knowledge of the gnostic ( arif) who attains the character of ‛ the HaqqAllah is also the same. It is because of it, the form of knowledge of the things cannot enter him and so cannot influence him or create confusion!!! mixed feeling!!!!. Therefore, it does not harm him but grants him perfection. This mystery (hikmat) is among the deepest secrets of the HaqqAllah (A!). the HaqqAllah (EA!), through the grace of his friend (slm), honors him among His servants whom He wants.  

Minha 27

The Station of Good-pleasure

makhluq created thingradhi well­pleasedridha good­pleasurenafs soul

58

Twelve years from the beginning of the time period that I had repented (az ibtida>I zaman-I inabat) [and followed the sufi path], I was honored by the station of good-pleasure (maqam-i ridha). First, my soul realized inner peace (itminan). Then, by the by and through divine grace, I was favored by this felicity (sa<adat). And I was honored by this bliss (dawlat) [that is the station of good-pleasure].

 I had not been able to attain this felicity until a reflection/ray (parto) from/of the good­pleasure (ridha) of that Blessed Presence (SWT) ?????that was full of light, appeared before me. ?????

Then the soul in inner peace (nafs-i mutma’inna) became well-pleased (radhi) towards his lord (mawla-ha??????) and his Lord also became well-pleased (radhi) towards him.

For attaining this gift (niyamat), I am singing blessed praises (hamd and sana) for the HaqqAllah (SWT), such blessed praises (hamd va sana) that my Lord (Rabb) likes and in which He is well­pleased. 

May peace and blessings be on His messenger (Rasul) Muhammad and his progeny and family.

Question: When the soul (nafs) is well-pleased towards his own Lord (mawla), why does it supplicate for and seek relief from difficulties?

Answer: For one to be well-pleased (radhi) with the actions (fa‛al) of the Lord (SWT) does not require him to be well-pleased (radhi) with His created things. Instead, there are many times when being well-pleased (radhi) on the created things is as bad as being faithless and disobedient to God (kufr va ma<asi).

At that time, being well­pleased (radhi) with the created things is  bad deed and being dis­pleased with bad deeds is obligatory (wajib). 

When the HaqqAllah (SWT) is not well­pleased with bad deeds, then how can His servants be well­pleased (radhi) with bad deeds? Instead then the servant faces a difficult situation. Therefore, there is no contradiction when one is dis­pleased with the HaqqAllah's created things but at the same time is well­pleased with the HaqqAllah's acts (???).

59

After thinking along the same lines, praying (du<a) to relieve problems (bala­musibat) is found to be better (mustahsan). On the other hand, those who cannot differentiate between good­pleasure (ridha) with the created acts (???) and disgood­pleasure with the created things, they even after having attained good­pleasure (ridha) have become suspicious of having disgood­pleasure present and have taken many measures to ward them off. Indeed, they have said that hate is harmful for the state of good­pleasure (hal­i ridha) but not the station of good­pleasure (maqam­i ridha). 

What I have described is the truth, which I have learned through inspiration (ilham) from Allah.

Peace towards them who follow guidance.

Minha 28Checked 1­7­07

Reciting the Koran When Following the ImamThe Mujaddid discusses his insight into the important matter in jurisprudence of reciting Sura

Fatiha behind an imam. The Hanafi school says that the imam’s recitation of Sura Fatiha in the

salat is sufficient, so the followers should remain silent. All the other schools say that the

followers must also recite Sura Fatiha ― they draw their decision from a well-known Hadith,

“There is no salat without Sura Fatiha.” The Mujaddid demonstrates that the decision of the

Hanafi school is correct here.

For a long time, I had been wishing so that I could find an acceptable reason in the Hanafi school for reciting Sura Fatiha when praying behind a imam. It is because reciting the Koran when following the imam is obligatory (fardh) at all times. So it does not seem intelligent to reject real recitation (qirat haqiqi) and practice virtual recitation. (qirat hukmi) At the same time, it comes in the Hadith, “There is no salat without Sura Fatiha2."

However, since I follow the Hanafi school, I decided not to stop reciting Sura Fatiha. And I started to count it with a kind of disciplined training and striving (riyadat va mujahida). It is because rejecting one school of sharia in favor of another school is a type of rejection (ilhad).

2 La salata illa bi­fatihati’l kitab (Bukhari, Muslim)

60

At last, through the grace of my following the Hanafi school, the Haqq (SWT) manifested the reality of not reciting Sura Fatiha behind an imam. And through my insight (nazar-i basirat), I learned that virtual recitation is better than real recitation. It is because the imam and the followers, they both mutually agree (ittifaq) to stand together as supplicants (munajat) [in the salat.] Like it is said: For the worshipper in salat supplicates to his Lord. (lianna al-musalliya yunaji rabbahu.)

In salat, [the followers] make the imam their spokesman. So whatsoever speech that the imam recites during the salat, he recites it on behalf of the group. It is like when a group of people appears before a magnanimous king to fulfill a need of theirs and elects a spokesman among themselves so that he can request it on behalf of everyone there. In such a setting, if someone else also talks while the spokesman is talking, that would be considered poor manners and that could displease the king. Therefore, the virtual speech (takallam-i hukmi) of this group through the spokesman is better than real speech (takallam-i haqiqi) of those people [individually.] It is the same situation when the group recites [the Koran] (qirat) praying behind an imam. It is because it disturbs the peace (shaghab), lacks manners and creates disunity (tafriq).

Many of the matters where the Hanafi and the Shafi‛i schools differ are of this type. Its outer and formal aspect (zahir va surat) accedes to the Shafi‛i school but the inner real (batin va haqiqat) aspect is according to the Hanafi school.

It was manifested to me that in the divergences of opinions in kalam, the truth is on the Hanafi side. For example, they recognize regard God’s engenderingness (takwin) as a real attribute (sifat-i haqiqi). While apparently it seems that engenderingness is not a real attribute; instead) it is the result of the attributes of powerfulness and desiringness (qudrat va irada). However, we learn via fine consideration and the light of perspicacity (daqt-i nazar va nur-i firasat) that that God’s power-to-engender is a distinct and separate (‛alihadeh) attribute. Other matters may be formed via this analogy. In most of the matters where the jurists diverge (khilafiyat-i fiqhi), the Hanafi school is right. Only in a few matters, the Shafi‛is are right.

Note: 

Maturidi

In a mystic vision, (waqi‛a) Hazrat Prophet (slm) stated, “You are a mujathid of the science of kalam.” After this incident, I started to form a distinct opinion in every matter of kalam. For most of the matters on which there are differences between the Ashari school

61

and Maturidi school, at the first glance it seems that the truth is along the Ashari line. But when it is contemplated with a fine perspicacity or a keen gaze (hunur-i firasat va huddat-i nazar), then it becomes clear that the truth is along the Maturidi line. I believe that in all the matters of kalam on which there is a dispute [that the Maturidis have with the Asharis], the Maturidis are correct.

The truth is that because they perfectly follow the shining sunna, these masters have attained this high honor. Their opposition has not been able to attain this as they gave pre-eminence to the philosophical views. However, both of these groups [the Asharis and the Maturidis] are among the people of truth.

The Greatness of Imam Abu Hanifa

Mabda va Ma’ad Hakikat Kitabevi Minha 28, 49:8

How can I write about the high stature of Imam Abu Hanifa? (dwad) He was the wisest of these wise men! The greatest Imam! The leader of the perfect ones! Be in it knowledge, be it in abstinence (wara’) or be it in Godwariness, (taqwa) he was the formost among all the mujatahid imams,3 more than Shafi‛i, Malik or Ahmad ibn Hanbal.

Imam Shafi‛i said, “The fuqaha, [the ulama of Islamic jurisprudence,] all of them are family members (‘iyal) of Abu Hanifa who depend on him for their living.” (alfuqaha’u kulluhum ‘iyalu Abi Hanifa.)4

It is said that when Imam Shafi‛i used to visit the shrine of Imam Abu Hanifa, then he used to reject his own ijtihad (or interpretations in Islamic practice) and stopped observing his own practice [that contradicted the ijtihad of the Great Imam.] And he used to say, "It embarasses me that in his presence I do anything that is contrary to his decision." [At that time,] he used to suspend both reciting Sura Fatiha when praying behind a imam and reciting the du<a qunut in the fajr prayer. It was Shafi‛i who could properly appreciate his greatness.

When Hazrat Jesus (slm) will descend (to the earth) in the future, he will practice according to the school (madh-hab) of Abu Hanifa. Khwaja Muhammad Parsa (qaf) wrote in the Fusul Sitta, "This very honor (bozorgi) is enough for him that one of the great prophets will practice according to his school. A thousand other honors cannot be compared to this honor."

3 mujatahid imams refers to the four leaders of fiqh, the science of Islamic jurisprudence i.e. Abu Hanifa, Shafi‛i, Malik, Ahmad ibn Hanbal. They founded four eponymous schools of law.4 Ahmad Sirhindi, Mabda va Ma’ad, Minha 28, Persian original, p. 49 l. 8

62

Our Hazrat Khwaja [Baqibillah] (qaf) said: "For some time, I used to disagree with the Imam [Abu Hanifa] and recite Sura Fatiha [when praying following an imam.] Finally, I saw the Great Imam in a dream one night.

I saw he came to me clothed in a resplendent robe and recited a poem,

This signification is sufficientThat there has been many friends of God in my school

At that time, I stopped reciting Sura Fatiha behind the Imam.

Minha 29

Perfect and Imperfect Guides

Sometimes it happens that a [sufi shaykh who has realized] perfection (kamil) authorizes an imperfect [disciple] to teach the tariqa.

And at the time that the disciples of that imperfect [teacher] congregates in a group, his work also reaches completion (itmam). 

Even before he had reached the rank of perfection, Khwaja Naqshband (qaf) authorized (ijaza) Maulana Ya<qub Charkhi (mercy be on him) to give teach the tariqa. And told him: "O Ya<qub! Transmit to the people that what you have received from me."

Actually, Maulana Ya<qub Charkhi (r) attained the perfection in his spiritual nurture from Alauddin Attar (qaf). That's why Maulana Abdur Rahman Jam<i, in his book the Breath of Fellowship (Nafahat al­Uns) at first referred to Ya<qub Charkhi as a disciple of Alauddin Attar and only later remarked that his transmission (nisbat) joined Khwaja Naqshband.

When a perfect friend authorizes one of his disciples to give spiritual nurture after attaining one of the ranks of friendship then the authorization is of that nature. Then the disciple is at the same time perfect and imperfect. And the disciple who has attained two or three ranks of friendship becomes like that also  he is perfect in one way and imperfect in another. It is―  

because unless the last level has been attained, all other levels can be called perfect in one way and imperfect in another way. Still, when a perfect friend authorizes any of his disciples to train spiritually after he had attained a certain station of 

63

friendship then it does not depend on his attaining the last level of perfection.

Although being imperfect is an obstacle on the path of receiving authorization still then a perfect friend who is capable of making some one else perfect selects some imperfect man as his deputy and considers that man's hands as his own hands. In such a condition, the harm from being imperfect is not lethal. 

the HaqqAllah (SWT) knows the real meaning of everything very well.

Minha 30

yad dasht

The term yad dasht means perpetual presence (dawam-i hudur) of the Person (SWT).

It is due to the all­comprehensiveness of the heart (jam iyat­i‛  qalb) Some people who have attained only the station of the heart (maqam­i qalb) may attain this level ( ) due to their―  concentration ( ). ―

It is because whatsoever that is in the totality of man (kulliyat-i insan), all that is established to be in the ――- heart (qalb-i tanha). However, it may be in the undifferentiated form (ijmal) in one and in the differentiated form (tafsil) in the other.

Therefore, on the level of the heart,

 

Therefore, on the level of the heart, it is possible for the presence of the Person (hudur-i dhat) to be perpetual (dawam) as well. However, it/that ??? is merely the apparent meaning (surat) of yad dasht, not its inner reality (haqiqat).

It may be that whatsoever the masters have said about the insertion of the end in the beginning (indiraj­i nihayat dar bidayat) points to this outer form (surat) of this yad dasht. The 

64

inner meaning (haqiqat) of yad dasht is realized after the attainment of purification of soul (tazkiya­i nafs!!!) and the purification of the heart (tazkiya­i qalb).

However, if you take the meaning of person of the HaqqAllah (dhat­i Haq) as   (martaba­i wujub) then the person of ― the HaqqAllah (dhat­i pak) coordinates ( ­) all the attributes of  ­­― ―  (sifat­i wujubiya). Then after traversing all the levels of contingent things (imkan­i maratib), along with this kind of witnessing (shuhud) yad dasht is realized. And this meaning is also taken in the self­disclosure of attributes (tajalli­i sifat). It is because to have the attributes in front is not a bar for the presence of the person of the HaqqAllah (SWT) (hudur­i dhat­i Haq taala).

However, the meaning of person of the HaqqAllah (SWT) (dhat­i Haq taala) may also be taken as   (mujarrad ahdiat) which is free――  from all the names (ism), attributes (sifat), transmissions (nisbat) and  ­ (itibar). In that case, realization of ― yad dasht may be possible only after progressing beyond all the levels of all the names (ism), attributes (sifat), transmissions (nisbat) and  ­ (itibar). ―

Whereever I have talked about yad dasht, I have taken the last­mentioned meaning. It is not even appropriate to use the term presence (huduri) and that is clear to the people in the station of yad dasht. It is because this station is above both presence (hudur) and absence (ghaibat). It is necessary to have an attribute before you which is appropriate for the word "present (hudur)" when you say "present (hudur)". The meaning of yad dasht is the same that has been described as the second meaning, i.e. take   (martaba­i wujub) as the meaning of person of ― the HaqqAllah (dhat­i Haq). 

Along this line of reasoning, it is possible to say that yad dasht is the last level because of  ­ (shuhud) and presence―  (huduri). It is because after this level (martaba) there is no contingent things of  ­ (shuhud) and presence (huduri). Instead―  there comes being­at­a­loss ( ­), ignorance ( ­), or knowledge― ―  (ma rifat). But it is not that knowledge (ma rifat) what you‛ ‛  

65

consider knowledge (ma rifat). It is because that knowledge‛  (ma rifat) of your is knowledge (ma rifat) of acts (af al) and‛ ‛ ‛  attributes (sifat). And this station is far above the knowledge of the names and the attributes (ma rifat­i asma va sifat!!!).‛

the HaqqAllah give peace and blessings to our blessed master Muhammad, the noblest of all men (sayyid al­bashar) and his family.

Minha 31

The Highest of All Stations: the Station of Good-Pleasure

Only after you have traversed through the well-known ten stations [of the sufi path], you may complete the tariqa and reach the end of the ends (nihayat al-nihayat). The first station is repentance (tauba) and the last station is good-pleasure (ridha). On the levels of perfection, no station can be conceived that is higher than the station of good-pleasure. Even the vision of God in the last world [is not on a higher level.]

The reality of the station of good-pleasure (haqiqat-i maqam-i ridha) will be manifested in the last world (akhirat). The realization of the other stations cannot be conceived in the last world. There repentance (tauba) is meaningless, abstinence (zuhd) has no relevance, God-reliance (tawakkul) does not form its form, and patience (sabr) cannot be predicated. However, take note! Gratefulness (shukr) will indeed be realized there. However, that gratefulness will be merely a branch from the branches of good-pleasure (az shu‛ab-I ridha), not something separate from it.

How Can A Perfect Man Be Imperfect

Question: Sometimes you can detect longing (raghbat) for the world in a perfect man who is also a perfection-giver [i.e. someone who can train a student to become perfect] (kamil-i mukammil). Sometimes you even see in him things that show that he lacks [a wholehearted] God-reliance (tawakkul).

You may even see him lacking patience (sabr). You may even see him acting as if he does not have good­pleasure towards the HaqqAllah (ridha). How can you explain it?

Answer: Attaining these stations is specific (makhsus)/related to the heart (qalb) and spirit (ruh). For the elect (khwass), this 

66

station is related to the soul in inner peace (nafs­i mutma’inna). However, whatsoever is related to the physical body (qalib) does not have this sublime knowledge (haqiqat). Only the hardness ( ) of the boby (qalib) turns into softness ( ). ― ―

Once someone asked Hazrat [Abubakr] Shibli, “You claim to be in love (mahabbat) [with God.] Then how can you have a big body [that shows that you are a glutton in love with food instead]?

In answer, Hazrat Shibli recited the following poem:

My heart has loved/ [is in love]But my body does not even know itHad [my body] known itIt would never have become so big?

If you can find in the body (qalib) of a perfect (kamil) man something that contradicts these stations then it is not harmful in the context of his inner realm (batin). On the other hand, imperfections shows itself in both the external side (zahir) and inner side (batin) in an imperfect (not kamil) man because of the imperfections ( ) of these stations. This kind of people are―  "greedy" for the world (dunya). Things opposing divine reliance (tawakkul) are found in his form and essence (surat va haqiqat), impatience and instability ( ­­) comes out of both his heart―  (qalb) and body (qalib) and disgood­pleasure (qirahat!!!) exudes both his spirit (ruh) and body (qalib). the HaqqAllah (SWT) has adorned his friends (wali) with these attributes and has left most of the people out (mahrum) from their perfections (kamalat). 

Reason: Why is there any Imperfection left in a perfect Man

There is a fine wisdom (hikmat) is leaving these things in the friends (wali). It is:

1) TRIALS: This world is for trials. So it is necessary that truth does not become distinct from falsehood. (If it were then the trial will become too easy).

67

note spiritual growth is it rushd?2) SPIRITUAL GROWTH ( ): Even if these things remain in them―  

only in form (surat), (they have some effect in the friends). If they completely leave the friend (wali) then their good­instruction­giving ( ) will cease. Then they will be stagnant in―  a station like the angels (firishta). (Because then there will be no fight between the higher soul and the lower soul (nafs). It is this fight that gives man an opportunity for good­instruction­giving.)

Peace to them who follow ???????wellguidedness (hidayat) and believe that following Hazrat Muhammad ((slm)!!!) imperative. the HaqqAllah give peace and blessings to his family.

Minha 32

The Friends: Their Outside and Inside

O Lord (Ya Elahi)! What is it that you have done to your friends (awliya)? Their inner realm (batin) is like the elixir of immortality (zulal-I khadir). Whosoever drinks a drop of it attains endless life. And their outer appearence (zahir) is like lethal poison. Whosoever sees that [outer appearence] will have endless (abadi) death.

They are such that their outer side (zahir) is mercy and the inner side (batin) is pain. Those who see their inner side (batin) become one of them and those who see their outer side (zahir) become misguided (badkish). Outside they are like the common men but inside they are like the elect angels. In the outside (surat), they are on the saddle [and journeying on the earth] but in the inner meaning (ma<na), they are [journeying] in the celestial spheres [in the heavens far above the earth]. Those who sit on their company are saved from adversity (shaqawat) and their companions attain felicity.

They are the congregation of Allah. Take note! Verily it is the congregation of Allah who will succeed. Ula>ika hizbuLlah. Ala inna hizbaLlahi humu ‘l-muflihun. [???]

Allah! Give peace and blessings to our leader Muhammad and his family!

Minha 33

The Friends of Allah are Hidden

68

the HaqqAllah (SWT) have hidden His friends so well that even their outer side (zahir) do not know about the perfections of their inner realms (kamalat­i batin). How can then other people know about them? The transmission (nisbat) that has been given for their inner realm (batin) is “without what manner” and “without­what­manner” (bi­chuni va bi­cheguni).since their inner realm (batin) is related to the world of command ( alam­i amr),‛  they have attained that part. How can their outer realms (zahir) of which many analogies can be found know their essence (haqiqat)? 

Instead it is more likely that for its ignorance and lack of relationship, he will deny the receipt of this transmission (nisbat). 

Or it may be that he will accept the receipt of this transmission (nisbat) but he will not know with which being (dhat) is this relationship. Instead what happens for most of the times is that the being, with whom he has the real relationship, denies him. These happen because this transmission ­nisbat) is of a very exalted level and the outer side (zahir) is too low in comparison. Even the inner side (batin) is influenced by the influence of this transmission (nisbat) and become free from limits inmposed by seeing ( ) and feeling!!! ( ). He does not― ―  know what is he keeping and with what is he keeping!!!!. Therefore he has no alternative but deny that he knows knowledge (ma rifat). ‛

Because of this Hazrat Abu Bakr, the champion of truth, have said:

To become incapable of knowing is called knowing.

Here perception (idrak) means attainment of a special transmission (nisbat) that cannot be known. It is because the one who perceives (sahib­i idrak) is defeated (­­) and he cannot known the known. And the others cannot know his state (hal) that have been described above

69

Minha 34

Deviant beliefs (bid‛at-i i‛tiqad)

Someone dressed like a sufi was doing something that was ―――― deviant beliefs (bid at­i i tiqad). I was suspicious about him.‛ ‛  Suddenly I had a vision that all the prophets (slm) have gathered together and commenting on that man: "This man is not among us."

Then I remembered about another man about whom I was also suspicious. When I asked about him, the prophets (Slm) said: "He is among us."

I seek refuge in the HaqqAllah (SWT) from deviant beliefs ( ­―  i tiqad) and seek refuge (panah) from mocking His honored‛  prophets .

Minha 35

Explanation of the Mutashabihat

I’ve been shown that the terms nearness (qurb), withness (m a‛iyat) and encompassment (ihata) of Exalted the Haqq that are in the Sagacious Koran are among the “allegorical” or mutashabihat words of the Koran. e.g. hand, face etc. The words first (awwal), last (akhir), manifest (zahir), non-manifest (batin) and the likes of them are also the same.

So we say that the Haqq (SWT) is “near” us, but we do not know what that nearness means. Similarly, we say (that He is) the First but we don't know what does that “first” means. The meaning of that nearness and firstness does not come within the bounds of our knowledge or understanding (‛ilm va fahm). the Haqq (SWT) is untainted by those [imperfections. And indeed He is even] higher (bartar) than that. And [He is indeed even higher than] that what we know through our unveilings (kashf) and witnessings (mushahida). Almighty He elevates Himself higher that that and he is pure from those as well.

Some Sufis have realized the meaning of “nearness” and “withness” via unveiling. They consider the Haqq to be “near us” and “with us” [spatially.] This is not nice! They have stepped into the school of mujassima or corporealists. And some of the ulama have interpreted those terms by allegorical interpretation (ta’wil). For example, by “nearness,” some have meant “cognitive nearness” (qurb-i ‛ilmi). They have made allegories of that in the same way that they have made an allegory of “hand” by “power” (qudrat) and “face” by “person.” (dhat)

True knowledge is before Exalted the Haqq! Peace towards them who follow guidance!

70

Minha 36

emulation of the Prophet

I (yin faqir) sometimes prayed the final prayer of the night (salat?? al­witr) on the first hour of the night and some other times on the last hour of the night. One night it was manifested to me that for the devotee who goes to sleep with the intention that he will awake on the last hour of night and pray the witr prayer, the angel in charge of writing good deeds for him writes good deeds on his book of deeds for the entire night until witr. Therefore, it is better to pray the witr prayer later. Still to me (this faqir), nothing is acceptable except emulation of the Best of Men (slm) on the matter of praying the witr prayer early or late. I do not consider any blessed deed equal to the emulation of the Merciful Prophet (slm). The blessed prophet sometimes prayed the witr prayer at the early hours of night and sometimes on the last hour of night. I (this faqir) consider myself fortunate if I can emulate the Blessed Prophet (slm) in any of his deeds even only in form. About some sunna practices, some people give greater importance to some deeds with the intention of being awake for the whole night. ????? I don't buy being awake for a thousand night but without the emulation of the Blessed Prophet (slm) for the price of half a grain of barley! (???)

I am sequestering myself in the mosque (itiqaf) for the last ten days of Ramadan for worshipping the Almighty (ibadat). On this time I tell my companions to have not intention in mind except the emulation of the Blessed Prophet (slm). It is because of what benefit is our singlemindedness and cutting off our relationship with the world? Instead, if we can emulate a single sunna then in return we are willing to accept a hundred misfortunes.

Actually, without the benefit of the emulation of the Merciful Prophet (pur nur???) (slm), we are not willing to have a thousand singlemindedness and cutting off relationship with the world. As some poet have sang:

He who has an evergreen flower garden in his homeWhy does he need gardens or the season spring?

71

May the HaqqAllah (SWT) grant us the ability to emulate the Blessed Prophet (slm) perfectly. Peace and blessings be on our Blessed Prophet and his family.

Minha 37

Love of the Person and Love of the Attributes (sifat)

Once I was sitting together with a group of dervishes. Absorbed in my love for that master [Prophet Muhammad] (slm), I exclaimed, "Love of the that master [Prophet Muhammad] (slm) have overwhelmed me to such an extent that I love the Haqq (SWT) because He is the Lord of Muhammad." Everyone present was perplexed at this saying but none dared to challenge me.

This saying of mine contradicts to the saying of Rabia Basri. She had said: "In a dream, I told that master [Prophet Muhammad] that I am so overwhelmed in the love of the Haqq (SWT) that I have no room left to love you."

Both statements indicate [that they have been made in the station of] intoxication (sukr), but my statement has genuineness (asalat). While she [Rabia] spoke in the very midst of intoxication; I spoke at the beginning of sobriety (sahw). And while she spoke [while being] on the level of attributes of God (martaba-i sifat), I spoke after returning from the level of the person of God (martaba-i dhat)..

In his sayr ila Allah part of his suluk, The Mujaddid climbed to the level of the attributes, like

Rabia did. But he progressed even further, he climbed to the level of the dhat, person. And he

started his return. And it is then that the Mujaddid made this comment.

On the level of the person (martaba-i dhat,) there is no room for this kind of love. There all transmissions (nisbat) are on the level of brevity (kotahi).(i.e. undiferetiated or ijmal level or maybe on the prototypal) Everything there is only bewilderment (hayrat) and ignorance (jahl.) Instead, by his [sufi experience of] “tasting” (dhawq,) the [sufi] denies love. It’s because he does not consider himself to be worthy of that love in any way. Love and knowledge (mahabbat va ma’rifat) is on [the level of] the attributes and that’s all; [it’s not on the level of the Person.]

The love of the Person (mahabbat-i dhati) about which they (those intoxicated sufis like Rabia) spoke, what they meants is not the Person that is one-in-numberness (dhat-i ahadiyat), but the Person wherein some “crossing-overs” (I’tibarat) [fine germs of attributes] have emerged.

72

Thus the love of Rabia was on the level of attributes. The Exalted the Haqq inspires that what is correct! Salutation and peace-offerings be on the [Hazrat Muhammad,] the prince of the prophets and his pure family!

Minha 38

Honoring Subjects and Its Teachers

The comparative rank of knowledge (fadilat­i  ilm) is according‛  to the importance of the subject of the knowledge. The greater is the importance of the subject, the higher ranked is its knowledge. Therefore, inner knowledge ( ilm­i batin) of the sufis‛  is ranked higher than outer knowledge ( ilm­i zahir). Similarly,‛  outer knowledge (i.e. knowledge of the Koran, Hadith, the sacred law and kalam) is ranked higher than the knowledge of hair­cutting or weaving.

Therefore it is essential to be aware of the high level of the pir   his level is several times higher than the teacher who―  teaches the outer knowledge. Similarly, it is essential to be aware of the high level of the teacher of outer knowledge   his―  level is several times higher than that teacher who teaches barbering or weaving. And there are such rankings in level between every branch of outer knowledge.

The teacher of the science of kalam ( ilm­i kalam) and‛  jurisprudence (fiqh) is ranked higher than the teacher of grammar (nuh va sarf). Similarly, the teacher of grammar is ranked higher than the teacher of philosophy. It is so because philosophy is not a science that we need. Most of its topics are nonessential and useless and only few topics have been taken from Islamic books and even then they have changed it in such a way that they have proven themselves to be the 'wise fools.' There is no room for knowledge here. The knowledge derived from prophethood is far from the knowledge from philosophy ( aql­i nazari).‛

It should be mentioned here that the obligation to the pir is far greater than the obligation to any one else. Indeed, there can be no comparison between the obligation to the pir to any other. 

73

After the the obligation to the Exalted the HaqqAllah for His blessings and the obligation to His messenger (slm) for his   is―  the seniority of the obligation to the pir. Actually, everyone real (haqiq) pir is the messenger of the HaqqAllah (slm) himself. Although the the physical birth is from the parents, the guide spiritual birth is from the pir. The physical life is only for a few days but the guide spiritual life is eternal. Pir is he who cleanses the guide spiritual filth of his disciple. Through his qalb and ruh, the pir cleanses the spiritual filth in the inner realm of the disciple and purifies the disciple's spirit. When the pir gives guide face­turning (tawajjuh)to a disciple, the spiritual filth of the disciple affects (darkens) the pir (or the giver of the tawajjuh) and this effect lasts for a long time. Pir is the man via whose medium man reaches the Glorius the HaqqAllah which is the highest good in the world and the Last world. It is via the medium of the pir that the instigating soul (nafs­i ammara) which is by nature dirty (khabas) is purified and from the maqam of dirtiness (ammara) is elevated to the maqam of being in inner peace(itminan) and from its natural state if faithlessness (kufr) is elevated to the state of true Islam (Islam haqiqi). Like a poet has written:

Gar bi-gu>imsharh-I in bi-had shod

What can I say!Its detailed [benefits]! It’s without bounds!

If I write its benefitsI know that it will be long

If a pir accepts [a disciple then the disciple] should consider himsel fortunate. On the other hand, if a pir rejects a disciple then the disciple should consider it as his own mis-fortune. I seek refige from Exalted Allah from from this!

The good-pleasure (rida) of the Exalted Haqq follows the good-pleasure (rida) of the pir. Until the disciple can submerge (gom nisazad) himself in the good-pleasure of the pir, he cannot have the good-pleasure of the Haqq.

Pir’s dis-satisfaction is the disciple’s calamity. Every error he may do may be remedied but nothing can remedy the injury that is incurred due to the pir. No adversity may harm the disciple more than this injury due to the pir.

74

We seek the refuge of Allah from this!

page 59, ­2

Faults in the creed of the faith and laziness is performing the sharia as a result. There is no question of state and passing the high stations (maqams).

Having hurt his spiritual teacher's feelings, if a disciple (murid) can feel even the remnant of his state (hal), then he should consider it to be  ­­ (istidraj). It is because its――  result will be bad in the return and its result is none but disaster ( ­). ― the HaqqAllah give peace to the followers of wellguidedness????????.

Minha 39

The Six Subtle Centers

The heart (qalb) is from the world of command (‛alam-i amr). It was put in a deep union and a passionate love (ta<alluq va ta<ashshuq-I khass) with the world of creation (‛alam-i khalq). And then the heart was [made to descend??? bjsh-i-deh and] to a bodily part (mudgha) on the left side of the breast. It is like when an emperor falls in a passionate love with a lowly woman who cleans excrements (konnas) and for this love he goes to her home.

And the spirit (ruh), which is more subtle than the heart (qalb), is among the people of the right (ashab-i-yamin) [i.e. it is located on the right side of the breast]. Three more subtle centers (lata’if), which are located above the spirit center (latifa-i ruh) ― in the light of the aphorism "the best thing is that which is in the middle, khair-u ‘l-umur-I awsatuha” ― have been made noble.

The more subtle is the subtle center (latifa), the more is it related to the middle. However, (illa anna) the subtle centers (lata’if) the secret heart (sirr) and the arcanum (khafi) ― they are located in the two sides of the subtle center super-arcanum (latifa-i akhfa) ― one on each side ― one on the right and the other one on the left. And the soul (nafs) ― which is adjacent to [the faculty of] sense perception (mujawir-I hawas) ― is related to the brain (damagh).

For the heart (qalb) to progress (taraqqi), it must arrive on the station of the spirit. And to the stations that are above the spirit. Similarly, for the spirit (ruh) or [the subtle centers] that are above it to progress, they must reach (usul) the stations which are above them.

However, in the beginning, this arrival (usul) is in the way of states (ahwal) and in the end, in the form of station. And the soul (nafs) progresses (taraqqi) only when it reaches (usul)

75

the station of heart (qalb) as states (ahwal) at the beginning and as station (maqam) in the end.

p 60 l -4

At the end of this program (kar-I in), these six subtle centers (lata’if) arrives on the station of arcanum (akhfa) and all, in unison (bi-ittifaq) intends (qasd) to fly towards the world of holiness (‛alam-i quddus). And they leave the “mold” center (latifa-i qalib) empty (khali va tahi). But that flight is as state (hal) at the beginning and as station at the end. And at that time (wahin/ hin) it attains annihilation (fana>).

Comments: All sufi tariqas deals with the ten subtle centers (lata’if). Five of them ― heart,

spirit, secret, subtle and arcanum (qalb , ruh, sirr, khafi, akhfa) ― are of the ethereal realm the

world of command (‛alam-i khalq).??????? world of creation?????? However, they have

corresponding seats in the human body. In the Naqshbandi Mujaddidiya tariqa, they are well-

defined points on the surface of the skin on the breast.

Qalb is width of fingers below the left breast, ruh is width of two fingers below the right

breast, sir is width of two fingers above the left breast, khafi is width of two fingers above the

right breast and akhfa is above the breasts right in the middle. In other tariqas, these five subtle

centers (lata’if) are located in different points in the breast. In the Qadiria tariqa, qalb is still width

of two fingers below the left breast, ruh is .............. In the Chishti tariqa, qalb is still width of two

fingers below the left breast, ...............

76

Qalb is connected with Prophet Adam, ruh with Prophet Noah, sir is with Prophet Moses,

khafi is with Prophet Jesus and akhfa is with Prophet Muhammad (slm).

Qalb is mentioned ―――-- times in the Holy Koran.

-

Death Before Death

What the sufis have called "death before death" is the separation of the said six subtle centers

(lata’if) from the body (latifa-i qalib). The mystery of why vibrations and feelings are still in the

body even after those six subtle centers (lata’if) are separated is described elsewhere. That is to be

looked for in the proper place. There is no room for it to be described here in depth. Instead, it

has been described here in brief.

77

It is not necessary for spiritual journey that all subtle centers

(lata’if) will become united in the same station and then start their

spiritual ascent. Sometimes it happens that the heart (qalb) and

spirit (ruh) both jointly ascend or sometimes three or four subtle

centers (lata’if) jointly ascend. But what had been described

before (i.e. Six subtle centers jointly ascend) is the exalted station

(―-- martaba) and the mark of perfection (kamalat!!!). That

station has been reserved (khas!) For the Muhammadan

friendship (walayat-i Muhammadi) (slm). Except this, the other

conditions (―) are among the different kinds of conditions (―-) of

friendhooh (walayat).

If these six subtle centers (lata’if), having been separated from

the body, reaches the station of holiness (maqam-i quddus) and is

colored by its color and they form a relationship (―) other than

that of love, then they accept the rules!!! Of the body ????b and

after this union (―) create a sort of annihilation (― fana) and

become as if dead (―-). At this time it is illuminated by an elect

78

self-disclosure (khass tajalli!!!) And starts living anew. And he

becomes secure in the station of sustenance in the HaqqAllah

(maqam-i baqa bi-the HaqqAllah)

And attains the character (akhlaq) of the HaqqAllah.

If at that time they are clothed in regalia and put down to the

earth, then it will become as if moving from near to far away. And

create the preface for making him perfect (takmil).

On the other hand, if they don't return to the earth and do not

come near after being far away (―-), then they will become one of

the friends in ―-- (awliya-i izlat). They will not be able to sustain

(―-) seekers (talib) or give perfection (―) to the imperfect (―--).

All these are ――- of the the origin and the return (mabda va

maad!!!) That has been told in signs (―-). It is not possible to

realize this condition without traversing this path.

79

Slm who follow wellguidedness??????// and consider the emulation

(mutaba‛at) of Hazrat Hazrat Muhammad imperative.

May peace and blessings rain on them who follow

wellguidedness????????/ and who believe that it is imperative to

follow Prophet Muhammad (slm).

Minha 40

Speech of the Lord

Haqq (SWT) has spoken only one utterance (kalam) from the beginning of eternity until the end of eternity (azal ta abad). That utterance cannot be partitioned or subdivided. For it’s not possible for Him (SWT) to be silent or to be dumb.

The surprising matter is that from the beginning of eternity until the end of eternity, there is only a moment in that place [which is the realm of God.] Time does not flow over Him (SWT). Within one moment, what can be spoken but one one-in-all utterance that cannot be subdivided (kalam-i wahid-i basit)?

That one one-in-all utterance has become the origin of so many types of [individual] utterances [each] in the context of multiple ta‛alluqs or “relationships”.

For example, if it has a ta‛alluq of commandingness (ma‛mur), then a command originates. Or if it has a ta‛alluq of prohibitingness (manhi), then it is called a prohibition (nihi). Or if it has a ta‛alluq of news-givingness (ikhbar), then it becomes news. In short, [that God speaks on not only the news of the present, but also] the news on the past and the future ― that throws people into confusion..

The priority and posteriority of the ‘turner [of time]’ [God] (dal) indicates the priority and posteriority of the ‘things that are turned [or put in sequence in that linear time]’ (madlul). It is not something hard to understand! It is so because the past and the future are special qualifiers (sifat-i makhsus’-i dal) with which the ‘turner [of time]’ qualifies [or puts into sequence the events in that linear time. And He qualifies the events] in that moment that has been stretched (inbisat) [from a wholistic one-in-all model of time into a linear model of time stretching from the beginning of eternity to the end of eternity.]

And in the view of the ‘things that are turned [sequentially in that linear time] (madlul)’, since that moment [when God speaks] is unchanged and it [that timeless moment] has not been stretched out (inbisat) [to create a linear time as it has been stretched out in the

80

mundane, temporal realm], then there is no past or future there [in that timeless moment when God speaks.]

The philosophers say, “The essence (mahiya) of a thing may have a distinct and separate (‛alihadeh) [characteristic] with respect to [that thing’s] external existence (wujud-i khariji). [However, the essence] may not have that [same characteristic] with respect to [that thing’s] mental existence (wujud-i dhihni).”

[So we see that] a thing can have contradictions it its qualities and inseparable qualifications (tabayin-i sifat va lawajim) with respect to its existence and it-ness (huwiyat).

And we also see that] the ‘turner [of time]’ and the “things that are turned [sequentially in that linear time]’ are [already] truly separate from one another (dal va madlul keh fi’l haqiqat az yek digar juda’ and).

Therefore, they are also permitted [to differ in their qualities and inseparable qualifications] as in the previous [illustration].

What has been told is that it is only a moment from the beginning of eternity to the end of eternity. And that [they have said one moment] is due to the insufficiency of the language (tangi-i ‛ibarat). Actually, we may not even say “one moment”. [That time period is so infinitesimally short that] to call it even a moment would be hard.

The Origin And The Return are Together Outside Of The Circle Of Contingentness (Da’ira-I Imkan)

You should know that among those contingent beings who have realized the station of nearness (qurb) of the Divinity (ilahi) (SWT), those ones who have stepped their feet outside the Circle of Contingentness (dai’ira’-i imkan) find the beginningless beginning and the endless end (azal va abad) unified (muttahid) together.

While on his stations of ascent (maqamat-i ‛uruj) on the night of heavenly ascension (miraj), Hazrat [Muhammad] the seal of the messengers (slm) found Hazrat Jonah in the belly of the fish. And he found the storm of Hazrat Noah taking place. (slm) And he saw the people of paradise in the paradise and the people of hell in hell. He found five hundred years (of earthly time) equal to half a day after entering the paradise. (The Prophet) saw a rich companion named Abdur Rahman ibn Auf1 entering paradise late, so Hazrat Prophet asked him the reason for coming late and he gave news of his own trials and tribulations (‛aqibat va mihn) (that he suffered on the way.) He [the prophet]) saw all that in one moment there was neither past nor future.

Through the grace of (Prophet Muhammad) the friend of the Haqq (sal), I have experienced such “states” (i.e., unveilings and mystic visions) once in a while. (In one those mystic visions,) I (the Mujaddid) saw the angels prostrating before Adam (slm) and at that time their heads were not raised from the prostration. I saw the angels of the

81

(Highest Paradise) ‛illiyin not performing these prostrations, they were not ordered to prostate. In my vision, they were absorbed (in seeing that. All these past events as well as) all the happenings (ahwal) that will happen in the last world, they were all seen in that same (one single all-inclusive) moment.2 [Mabda 40, 62.18-63.13]

Heavenly Ascension of the Prophet versus Ascent of the Friend (miraj-i nabi, <uruj-I wali)

You should know that our Merciful Master (Prophet Muhammad hudur akram) (slm) was in the heavenly ascension (miraj) both bodily (jismi!!!) and spiritually (ruhani) and whatsoever he had seen were through both his own eyes and through unveiling (kashf???). However, all others who has these visions only through his grace see them (mushahida) spiritually only   not at the same time with―  both bodily eyes and spiritual eyes. Like a poet has written: 

The caravan where my friend isI know that but I can't go there????????So his songs?????????I want to hear from here

Allah give him and on his progeny the most complete and perfect salutations and peace-offerings!

Minha 41

Engenderingness (takwin)

Engendering or bringing things into engendered existence (takwin) is a real attribute (sifat­i haqiqi) of the HaqqAllah (SWT). The followers of Abul Hasan al­Ashari regard engenderingness (takwin) as an additional attribute (sifat­i idhafiya). They consider the attributes of powerfulness (qudrat) and desiringness (irada) as all that is needed for creating the cosmos. In actuality, engenderingness (takwin) is a separate sifat­i haqiqi in addition to powerfulness (qudrat) and desiringness (irada). The attribute powerfulness (qudrat) means that doing something and not doing that thing are both right. And desiringness (irada) means deciding on one of the two options of doing it or not doing it. 

82

Therefore, the rank of powerfulness (qudrat) is above the rank of desiringness (irada). The rank of engenderingness (takwin) ― which we consider as a sifat­i haqiqi   is below the rank of―  powerfulness (qudrat) and desiringness (irada). The task for this sifat is to bringing the decided upon object into existence powerfulness (qudrat) is the sifat for marking the direction correctly, desiringness (irada) is the sifat for deciding of the direction and engenderingness (takwin) is the attribute for bringing the decided upon direction into existence. Therefore, there is no alternative but to accept engenderingness (takwin) as a separate attribute. Its level is like "ability to do the work" which the ulama of mainstream Sunni community have decided for men. There is no doubt that this ability is even after powerfulness (qudrat) has been decided upon.It is even after the relationship with desiringness (irada) has been decided. The firmness for being existant is related to this ability. This ability considers doing it important and not doing it is absent there.

The level of the attribute engenderingness (takwin) is the same. It is necessary for it to have the firmness of being existent. However, this need (idhab) does not create any change within the person of the HaqqAllah (SWT). It is because it is fixed after the sifat powerfulness (qudrat) and sifat desiringness (irada) has been fixed. Actually, the real meaning of powerfulness (qudrat) is to firmly define (or determine???) doing something and not doing something. desiringness (irada) determines one of these two sides. This is against the opinion of the wise philosophers. They regard the first condition (i.e. if He wants He can create) as true and regard the second condition (i.e. if He does not want He does not create) as false. They also deny the attribute desiringness (irada). According to them clear need (idhab sarih) is obligatory. The person of the HaqqAllah the Exalted and Ominipotent lies much above this level.

That need (idhab) that is related/joined with desire (desiringness (irada)) and is created after determining one of the two choices of powerfulness (powerfulness (qudrat)) does not deny free will (ikhtiar). Instead that makes free will (ikhtiar) compulsory. 

83

Ibn al­Arabi's unveiling (kashf) also agrees to the view of the philosophers. Regarding powerfulness (qudrat), he thinks that the first condition is true and the second condition is false. But if it happens then  ­­ (idhab) is accepted and as a result desire―  (desiringness (irada)) has no function. It is becausetwo situations ( ) are not found here where you determine one out of―  two things of the same kind. However, it can be solved if you determine   (idhab) within the attribute of engenderingness―  (takwin). It is because it is beyond the necessity of need ( ­).―

This difference ( ) is very fine and no one before me have―  described it. The Maturidi theologians have accepted this attribute of engenderingness (takwin) but they have not discussed this fine point. The Maturidis are the most exalted of all theologians (mutakallimun) because they follow the sunna steadfastly. I also follow them.

the HaqqAllah (SWT), through the grace (tufail) of Hazrat Muhammad, the noblest of all prophets (sayyid al­mursalin), keep us steadfast on his creed that is correct and true.

Minha 42

Vision of Allah

It is true that the faithful (mu’min) will see the HaqqAllah (<azza va jallahu) in the last world and among the many factions and philosophers of Islam, only the Sunnis believe in it. The others deny because they elevate the hidden (ghaib) above the present (hadir!) and that is erroneous. !!!!! When the object that is seen is without any comparison or parallel then that vision will also be without any comparison or parallel. You should believe (iman) it but you should not spend a lot of time pondering (mashgul) on its real nature (kaifiat).

Presently, this knowledge have been manifested to the elect of the friends (awliya­i khass!!!!). Whatsoever they see, although that may not be actual vision (ru’iyat­i haqq!!!), is at least 

84

some sort of vision. But the real condition will be just as the sunna says:

As if you are seeing the person of Almighty Lord of truth.

In the day of last judgement, all the faithful will see the HaqqAllah (SWT) with their own eyes but they will not be able to understand him. Just like it says in the Koran:

Eyes will not be able to understand him. (Koran)

They will only be able to understand two things:1) The viewer will attain knowledge of belief ( ilm al­‛

yaqin).

2) Through that vision, he will attain happiness, good­pleasure ( ­) and their taste.―

Except these two, all other things necessary for vision will go away.

This is a very complex and fine ( ) point in kalam ( ilm al­― ‛kalam). knowledge ( ) is unable to prove it or to visualize it.―  The ulama and sufis ( alim va sufi) who follow only the prophets‛  have seen it through the light of the perspicacity (nur­i firasat) attained from the light of prophethood (nur­i nubuwat) along with the other matters of kalam ( ilm al­kalam). When‛  knowledge ( ) cannot prove it, the Sunni ulama see it with the―  light of the perpicacity (nur­i firasat). But the sufis attain inspiration and witnessing (kashf va shuhud) along with the light of the perpicacity (nur­i firasat).

Unveiling and Perspicacity (kashf va firasat): the Difference

The difference between unveiling and perpicacity (kashf va firasat) is just like the difference between estimation and perception ( ­). Perspicacity (firasat) transforms things that―――  are concrete (nazriat!!!) into things that can be estimated ( ­)―  and inspiration (kashf) in turn transforms that into things of 

85

perception ( ­). There are matters on which the Sunni ulama have―  spoken, but their opposing party who give precedence to knowledge ( ) deny them. All these are of the same kind. They have known it―  through the light of perpicacity (nur­i firasat) and seen it through true inspiration (kashf sahih). If all these are described somewhere in detail then only thing to be gained is drawing diagrams and giving lectures ( ) !!!. It is hard to prove―  it trhough real proofs and evidences. It is because the thinking and sight of knowledge is blind in proving them and drawing their diagrams. Those who think that on these matters they will prove it with proofs and evidences and overwhelm the opposition will fail. Their opposition will only think that just as their evidences are weak and faulty, their decisions are also weak and faulty.

As an example, the Sunni ulama have decided on "powerfulness of action" (istata'at ma'al fal) and it is a true and correct proposition that has been proven through the light of perpicacity and true unveiling (nur­i firasat va kashf­i sahih). But the evidences and proofs that they have brought are very weak and incomplete. Their strongest evidence:

There should be no difference ( ) between two era. It is―  because the matter (jawhar) and accident ('arad) are mutually exclusive. Both existing in time together is not at all possible.

The opposing party have called this evidence weak and incomplete and so they have considered that proposition as faulty. But they have not been able to understand that this matter as well as the other matters that the Sunni ulama have proposed have been derived from the light of prophethood (nur­i nubuwat) through perpicacity (nur­i firasat). But it is our weakness that we try to place mere estimation ( ) and vision given to us by ― the HaqqAllah ( ) as proof before the opposing party and even try to―  establish it through   ( ). It's result will be that our―― ―  estimation ( ) and vision given to us by ― the HaqqAllah ( ) will―  not be accepted as proof by the opposing party. If so then we have nothing else to do except to clearly describe it and bring it before others. He who believe in the proper creed like a perfect Muslim will accept it  ­. On the other hand, the   will―― ――  

86

deny it.

The Exalted Rank of the Maturidi School

What an exalted school is the school of Shaykh of Islam Shaykh Abu Mansur Maturidi (­­) among the the Sunni theologians! He has considered it enough only to describe the aim ( ­­). The ulama of―  this school have carefully distanced themselves from fine philosophical debates. Among the Sunni ulama, Shaykh Abul Hasan al­Ashari is the first one to deliver his propositions with fine philosophical arguments. He used to desire that he will establish the Sunni creeds through philosophical arguments. It is daunting task and it makes the opposing party more courageous. As a result, they speak badly on the leaders of the religion and leave the path of the   (salaf­i salihin). ――

the HaqqAllah keep us firm on the creed of the people who follow the correct path who had been ablaze with the light of the prophethood. the HaqqAllah give peace and blessings on the messenger of the HaqqAllah.

Minha 43

CertitudeOn matters of kalam, the Mujaddid believes in the creed of the Sunnis. He believes in it with

a firm certitude much firmer than the certitude with which he believes in the existence of the sun

and the moon! What's the mystery?

The Mujaddid explains that the belief in the heart on the matters of the faith comes to him

directly from the Haqq as inspiration. On the other hand, the belief on the existence of the sun and

the moon comes to his heart indirectly. At first his organs of perception gather knowledge and

then transmits it to the heart. And the belief that he gains directly in his heart from the Haqq is

much stronger than the belief that he gains indirectly in his heart through his organs of perception.

―――――――――――――――――the HaqqAllah has commanded:

87

Propagate the blessings of your Lord.And so I am describing on this great blessing (niyamat):

My creed on matters of kalam ( ilm al­qalam) is identical to the‛  creed of the Sunnis. (I believe this creed with a firm certitude, a certitude so firm that) when I compare it to the certitude (yaqin) that I have on worldly matters ( ­), (it is so weak that)―  it seems like a dream ( ) (when compared with the certitude of―  the former).

For example, when I compare the certitude (yaqin), that I have received from every matter of kalam ( ilm al­qalam) with the‛  certitude (yaqin) that I have regarding the existence of the sun then the certitude (yaqin) of the second type pales before the certitude (yaqin) of the first type. I don't care if the wise men accept my saying or not, indeed I think that they will not accept it. It is because this proposition is beyond knowledge and men of outer knowledge (zahir??) will reject it.

On this matter, the real meaning (haqiqat) is the following:

Certitude (yaqin) is a matter of the heart (qalb). The certitude (yaqin) regarding the existence of the sun is attained through organs of perceptions. These organs are like spies who gather knowledge in various ways and transmit to the heart (qalb). 

On the other hand, the certitude (yaqin) related to any of the matters of kalam is established in the heart directly without going through any of the organs of perception. It is attained as an inspiration (ilham) from Almighty the HaqqAllah without any medium. 

Therefore, the first type of certitude (yaqin) is the knowledge of Certitude ( ilm al­yaqin), and the second type of certitude‛  (yaqin) is Vision of Certitude ( ain al­yaqin). There is a great‛  disparity between these two levels; (the first level of certitude is much stronger than the second level.) Like a poet have written:

Is hearing is ever the same as seeing?

88

Minha 41

Engenderingness (takwin)

Engenderingness (takwin) is a real attribute (sifat­i haqiqi) of the HaqqAllah (SWT). The followers of Abul Hasan al­Ashari regard engenderingness (takwin) as an additional attribute (sifat­i idhafiya). They consider the attributes of powerfulness and desiringness (qudrat va irada) as all that is needed for creating the cosmos. In actuality, engenderingness (takwin) is a separate real attribute (sifat­i haqiqi) in addition to powerfulness and desiringness (qudrat va irada). The attribute of powerfulness (qudrat) means that doing something and not doing that thing are both right. And desiringness (irada) means deciding on one of the two options of doing it or not doing it. Therefore, the rank of powerfulness (qudrat) is above the rank of desiringness (irada). The rank of engenderingness (takwin)   which we consider as a―  real attribute (sifat­i haqiqi)   is below the rank of―  powerfulness (qudrat) and desiringness (irada). The task for this sifat is to bringing the decided upon object into existence. Powerfulness (qudrat) is the sifat for marking the direction correctly, desiringness (irada) is the sifat for deciding of the direction and engenderingness (takwin) is the attribute for bringing the decided upon direction into existence. Therefore, there is no alternative but to accept engenderingness (takwin) as a separate attribute. Its level is like "ability to do the work" which the ulama of mainstream Sunni community have decided for men. There is no doubt that this ability is even after powerfulness (qudrat) has been decided upon.It is even after the relationship with desiringness (irada) has been decided. The firmness for being existant is related to this ability. This ability considers doing it important and not doing it is absent there.

The level of the attribute engenderingness (takwin) is the same. It is necessary for it to have the firmness of being existent. However, this need (idhab) does not create any change within the person of the HaqqAllah (SWT). It is because it is fixed after the sifat powerfulness (qudrat) and sifat desiringness (irada) has been fixed. Actually, the real meaning of powerfulness 

89

(qudrat) is to firmly define (or determine???) doing something and not doing something. desiringness (irada) determines one of these two sides. This is against the opinion of the wise philosophers. They regard the first condition (i.e. if He wants He can create) as true and regard the second condition (i.e. if He does not want He does not create) as false. They also deny the attribute desiringness (irada). According to them clear need (idhab sarih) is obligatory. The person of the HaqqAllah (SWT) lies much above this level.

That need (idhab) that is related/joined with desire (desiringness (irada)) and is created after determining one of the two choices of powerfulness does not deny free will (ikhtiar). Instead that makes free will (ikhtiar) compulsory. 

Ibn al­Arabi's unveiling (kashf) also agrees to the view of the philosophers. Regarding powerfulness (powerfulness (qudrat)), he thinks that the first condition is true and the second condition is false. But if it happens then  ­­ (idhab) is accepted and as a―  result desire (desiringness (irada)) has no function. It is because two situations ( ) are not found here where you determine―  one out of two things of the same kind. However, it can be solved if you determine   (idhab) within the attribute of creation―  (sifat­i engenderingness (takwin)). It is because it is beyond the necessity of need ( ­).―

This difference ( ) is very fine and no one before me have―  described it. The Maturidi theologians have accepted this attribute of creation (sifat­i engenderingness (takwin)!!!) but they have not discussed this fine point. The Maturidis are the most exalted of all theologians (mutakallimun) because they follow the sunna steadfastly. I also follow them.

the HaqqAllah (SWT), through the grace (tufail) of Hazrat Muhammad, the noblest of all prophets (sayyid al­mursalin), keep us steadfast on his creed that is correct and true.

Minha 44

90

Annihilation of Desiringness (fana-i irada)

When, through the grace (fadl) of the HaqqAllah, the sufi seeker's heart (qalb­i talib­i haqiqat) becomes free from all desires and he desires nothing but the HaqqAllah (SWT) then he receives those things which had been the aims ( ) at the time of―  his creation. Then he becomes capable of real worship (bandegi haqiqat!!). Then if the HaqqAllah so desires, He sends him to the world to spiritually elevate (tarbiyat) imperfect beings (nakis ). At that time, ― the HaqqAllah (SWT) gives him a desire 

(desiringness (irada)) as well as a free­will (ikhtiar) so that he becomes free and independent (permitted!!!  ­) in both word――  and action. It is like when a slave has been so permitted, he has freedom in his words and deeds.

This station is the station of molding one's character in the "character of the HaqqAllah". Whatsoever a man on this station desires, it is for others and his aim is to help others not himself. The aim of the HaqqAllah is the same; this blessed desire ( ) is fit for only ― the HaqqAllah. 

It is never important ( ) or allowed (ja’iz) for this desirer―  (sahib­i desiringness (irada)) that his desires will always be met. It is because to think like that is tantamount to taking partners to the HaqqAllah (shirk). the HaqqAllah (Exalted and Almighty) have said in the Holy Koran on his beloved Muhammad (slm) :

You will not be able to guide him whom you love.

Allah guides him whomever He wants. (Koran)

When the desires of Hazrat Muhammad, the noblest of all men, (slm) may not be fulfilled then waht can be said on the desires of other men? 

It is also not necessary that all his desires will be to the liking of the HaqqAllah (Almighty and Holy). Had it been so, then the HaqqAllah (SWT) would not objected to some words and deeds of our blessed prophet (slm). Like the HaqqAllah (SWT) have said :

91

It was not appropriate for the prophet (Koran)

He is not forgiven in this verse. After that the HaqqAllah (SWT) said:

the HaqqAllah (SWT) has forgiven you. (Sura Anfal, verse 68)

Forgiveness comes only after a fault. 

At the same time, it should also be remembered that all the desires of the HaqqAllah (Almighty va shanuhu) is not to His liking e.g. unbelief (kufri) and sin (gunah).!!!!!!!!!!(Because the HaqqAllah (SWT) desires (desiringness (irada)) these. Else these actions would not even exist and His servants would not even done them. 

It is like the HaqqAllah (SWT) have said:

 the HaqqAllah (SWT) does not like unbelief (kufri) from His servants. (Koran)

So when the desire of the HaqqAllah may not be to His liking then the desires of the servant may not be to the liking to the HaqqAllah (Exaltes is He).)

Minha 45

Speech of the Haqq is the guide

On the sufi path (suluk), my guide is the word of God (kalam) and my teacher (pir or murshid) is the Koran. Without the good­guidance­giving (???) of the Merciful Koran (Koran­i karim), we would not have known how to worship the true Objest of Worship ( ­ ma bud). Every fleck of dust on this path says "I am ― ‛ the HaqqAllah?ilah" and beckons the wayfarer in His worship!!!. If that fleck of dust is comparable, then it shows as uncomparable ( ) or if it has a parallel then it shows as if without a―  

92

parallel.

Here, contingent things (imkan)is interwined with necessity (wujub) and destruction and permanence ( ­­) are strung in the―  same string. If it is false (batil) then it shows in the form of truth (surat­i haqq) and if it is misguided (ghumrah) then it shows in the form of good­guidance(surat­i hidayat). The poor wayfarer (salik) becomes like a blind wayfarer (musafir) turns his face towards everyone thinking "This is my Lord." the HaqqAllah (SWT) praises himself by refering to himself as "Creator of the earth and the heavens" and "Lord of the east and the west." In my ascent ( uruj) when all these imaginary idols‛  (ma bud khayali) came before me, admitted that they did hove the‛  above­mentioned attributes and became destroyed. Then I turned my face away from these imaginary idols saying "I do not love them who are descending in the horizon and who will be destroyed" and decided that no one is my object of attention (qibla­i tawajjuh) except the person of the Necessary Existence (dhat­i wajib al­wujud). 

Supplication

All praise is to the HaqqAllah who has given us wellguidedness about this. Had the HaqqAllah not given us wellguidedness (hidayat), we would not have been guided. Verily the messengers of our Lord came with the truth. 

Minha 46

Belief On Baqibillah

Hazrat Khwaja Baqibillah had a special relationship with four people, one of them being myself. We all had our unique beliefs on the Khwaja and that's why we all had our unique hal. I firmly believed that no one else after our blessed Prophet (peace be upon him and his family) could offer his disciples such a [effective] high level of companionship (suhbat),  , (tarbiyat)―  and wellguidedness. And I used to express my gratefulness to the HaqqAllah that although I never enjoyed the companionship of Hazrat Muhammad,the Best of Men (slm) still I was not left out of 

93

the good fortune of having the companionship of someone with a high stature like my master. Hazrat Khwaja used to say: "That man believes that I have attained perfection (kamalat) but does not believe that I am a guide towards the HaqqAllah (sahib irshad). And to him the level of the guide (irshad) is higher than the level of perfection (kamalat)." And that man: "He does not maintain any relationship with me at all." About the third man he used to say: "He denies us." In reality, we attained knowledge (ma rifat) proportionate to our beliefs.‛

Don't Deify the Pir

You should know that the disciple's (murid) belief about his pir’s superiority and perfection (afdaliyat va akmaliyat) is the result of “love” (mahabbat) and the consequence of the relationship (munasabat) [that he has with the pir.] And that is the occasion (sabab) of benefiting (ifada va istfada) from the pir.]

Because he loves his teacher, the disciple believes that the teacher is blessed and perfect. And

this bondage of love becomes the channell through which the disciple (murid) receives and gives

spiritual benefit (fayda) from his teacher.

p 71 para 2 l 3

But it is necessary that none should give his pir higher rank (fadilat) than them whose greatness (bozorgi va ‛azimat) have been determined by the sharia. It is because that will be excessive veneration which is bad. The Shiites show an excessive veneration only to the family of Hazrat Muhammad (ahl­i bayat) and that is their fault. The Christians, due to an excessive veneration, have made Jesus the son of the HaqqAllah and as a result they have faced a permanent loss. If someone gives a higher rank to his spiritual master (pir) to any other, except for those whose greater rank ( ­) have been determined in the―  sharia, then it is acceptable (ja’iz). Instead, to do so is necessary (wajib) for advancing in the spiritual path (tariqat). To give such higher rank (fadilat) is not according to the disciple's own volition (murid...); instead if the disciple is capable then such a belief appears spontaneously in his mind and 

94

through the medium (wasila) of such belief he attains the perfections (kamalat) of his master (pir). However, if giving such a higher rank is according to the disciple's own volition and he tries to create such a belief against his true belief then it not allowed (ja’iz) and he gains nothing through it.

(end)

Minha 47

The Zikr of Negation-Affirmation

The most exalted rank along with the verse of (q alima tayiba) ‛ ―― La ilaha illa the HaqqAllah, in the chanting of negation­affirmation (nafi­ithbat) is that you have to put everything in the negation (nafi) whatsoever appears before you in vision, knowledge, 'unveiling' and 'witnessing' (mushahida) although that may be pure and ineffable and while saying the affirmation (ithbat) you will have to say the HaqqAllah verbally as well as in the heart (qalb). Without this, there will be nothing else in it. It is like the poem:

You can't hunt the phoenixO hunter! Pick up your netWhosoever puts out a net hoping to catch the phoenixHe returns home empty handed

Supplication

Slm who follow the wellguidedness and perfect followers of the Chosen One. And the HaqqAllah give him and his family peace and blessings.

Minha 48

95

The Reality of Koran, the Reality of Kaba, the Reality of Muhammad

The reality of the Koran, and the reality of the Kaaba of the Lord (Kaaba-i Rabbani) are above the Muhammadan reality. Therefore the reality of the Koran (haqiqat-i Koran) has become the prayer-leader (imam) of the reality of Muhammad (haqiqat-i Muhammad) and the the reality of the Kaaba of the Lord (haqiqat-i Kaba-i Rabbani) has become the position for prostration (sijdah) for the reality of Muhammad.

(It should be noted that) The position ( ) of the reality of the―  Kaaba of the Lord (haqiqat­i Kaba­i Rabbani) is above the position of the reality of the Koran (haqiqat­i Koran). !!!!!!!!!!!!!!!! It is completely without any attribute or color (bi­sifati va bi­rangi). There is no  ­­ (shan va itibar) is this―  position (maqam). Even there is no ability in this presence (durbar) to make holy and clean ( ­).―

??????poem

It is an sublime knowledge, so sublime that no sufi has ever before spoken on it; nor even have given a clue. However, I have been honored with this knowledge among all my peers.!!!!

I have received all these through the grace of Hazrat Muhammad, the beloved (habib) of the HaqqAllah, as a gift from him. the HaqqAllah give peace to him and his family!

The Reality of Muhammad Will Ascend to the Position of the Reality of Kaaba

Just as the everything in form prostrates before the form of Kaaba (surat­i Kaba), all their realities prostrate before the reality of Kaaba (haqiqat­i Kaba).

96

Now I shall tell you a wondrous thing that none has ever heard or ever said. the HaqqAllah (SWT) have manifested this mystery to me via inspiration (ilham) through His grace and generosity. The mystery is:

A thousand years after the death of the prophet, a time will come when the reality of Muhammad (haqiqat­i Muhammadi) will ascend ( uruj) from its position (maqam) and unite with the position of‛  the reality of Kaaba (haqiqat­i Kaba). At this time, the reality of Muhammad will receive the name "the reality of Ahmad (haqiqat­i Ahmad)" and Manifestation of the reality of the Unique One the Mighty Emperor (mazhar­i dhat­i ahad jalla sultanuhu). Both blessed names (Muhammad and Ahmad) unite with its meaning (musamma) !!!!!!! will be positioned between the reality of Muhammad and the reality of Kaba. The former position of the the reality of Muhammad will remain vacant until Jesus descends and enacts the Sacred Law of Muhammad. At that time the reality of Jesus will ascend ( uruj) from its position and establish itself‛  in the position of the reality of Muhammad that had remained vacant.

Minha 49

The Verse of Unity

If the Verse of Unity (k alima tayiba) "There is no god except‛  the HaqqAllah" (La ilaha illathe HaqqAllah) did not exist then who would guide us towards the HaqqAllah (jalla sultanuhu)? Who would unveil the veil from the face of the belief that there is only one object of worship (tauhid)? Who would open the doors to the paradise (jannat)? 

The sword of the negation (la) cuts off numerous human attributes and the grace (barakat) of the negation (nafi) makes countless objects related to the world vanish. The part of negation (nafi) in this verse (i.e. la) destroys the false objects of worship (batil ma bud). And the part of affirmation (i.e illa ‛ the 

97

HaqqAllah) affirms our true object of worship (jalla shanuhu). 

With help from this verse, the wayfarer (salik) traverses the levels ( ) of contingent things (imkan) and through the grace―  (barakat) of this verse, the gnostic ( arif) completes his‛  Heavenly Ascension (miraj). It is this verse that takes man from the self­disclosure of the acts (tajalliyat­i sifat) to the self­disclosure of the attributes (tajalliyat­i sifat) and then takes from the self­disclosure of the attributes (tajalliyat­i sifat) to the self­disclosure of the person (tajalliyat­i dhat).

When you cannot sweep the road with the broom of "La"Then how can you reach the home of "Illa Allah"

Slm who follow wellguidedness and firmly follow Musatafa (slm).­―――――――――――――――――――――

There are maktubs on this topic in the maktubat Vol III.

Minha 50

Sura Falaq and Sura Nas

Hazrat Makhdum Sharfuddin Yahya Maniri (Allah bless himQaf) has written in his Maktubat:

Muarbezatain (i.e. Sura Falaq and Sura Nas) should not be recited in prayer (salat). It is because Hazrat Ibn Mas'ud (Allah be pleased on him) had a opinion that is against the majority of the ulama (jamhur <ulama). Therefore, he did not include them in the minimum amount of Koranic recitation that is obligatory (fardh) within prayer (salat).

I also used to not recite these two chapters (sura) within prayer (salat). Then it was once manifested to me:

These two chapters (muarbezatain) are before me and they are complaining about Shaykh Sharfuddin: Why did he exclude us from the Holy Koran?

From then on, I used to recite these two chapters within the 

98

recitation (qirat) in obligatory prayers (fardh salat). And whenever, I recited these two chapters (sura) in obligatory prayer (fardh salat), I used to see ( ) amazing visions (  hal). ― ―

The actual matter is that from the viewpoint of the science ( ilm) of the sharia, there is no bar to reciting these two‛  chapters (sura) in obligatory prayers (fardh salat). Instead, that will create a doubt within a consensus of opinions. It is because whatsoever is written in the book (daftar), all of it is the Koran. Except this, it should also be remembered that when reciting another chapter (sura) after Sura Fatiha is only wajib, highly recommended but not fardh, absolutely required. So there is no problem in reciting these chapters after Sura Fatiha. 

Indeed, I am very much surprised at this statement of Shaykh Yahya Maniri (the Haqq bless himQaf), 

AllhAllah give peace to our beloved prophet who is the best of all men (sayyid al­bashar) and his family.

Minha 51

This has been retranslated from Bengali except the 1st 2 paragraphs the complete translation is in 1slambook final version on 30nov06 

emulation of the Tradition (Taqlid)

He has an abundant share of the tariqa of the Sufis, instead from the Islamic community (millat-i Islam) in whom the fitrat, habit of taqlid, following the authority of the predecessors and the innate disposition (jibilla) of imitation (mutaba’at) is in abundance.

Here the principal of affairs (madarikar) is taqlid. Taqlid of the prophets (slm) elevates one to lofty levels. (darajat) and imitation of the sufis brings one to the greatest station of ascent (to be blast off on a high ascent or ‛uruj.).

Hadrat Abu Bakr the Truthful (may the Haqq be pleased on him) is greatly endowed with this habit (fitrat). And because of this, he accepted the prophethood [of Hazrat Muhammad] (slm) without any delay and became the leader among the Truthful

99

(siddiqun). On the other hand, the accursed Abu Jahl could not favor himself with that good fortune because he lacked the qualities of taqlid and imitation (mutaba‛at). As a result, he became the leader of the accursed.

The perfection that a disciple (murid) attains is through the emulation of his own pir or guide. A pir’s error is better than the disciple's truth. It is because of this, Hazrat Abu Bakr (may the Haqq be pleased on him) used to desire to be the error of Hazrat Prophet (slm) and used to say: "How I wish that I could be the error of Muhammad?” (slm)

Hazrat Prophet (slm) said about Hazrat Bilal (R): "The sin of Bilal is shin to the Haqq." Hazrat Bilal was a native of Ethiopia where Arabic was not the mother-tongue and so used to mis-pronounce ash-hadu as as-hadu during the prayer call (adhan). the Haqq accepted it as ash-hadu. Therefore, this fault of Hazrat Bilal is better than other's correct pronunciation. Like a poet has written:

Bilal's wrong pronunciation as-haduRidicules your correct pronunciation ash-hadu

I have heard it from a friend that the supplications (du<a) that is suggested by the Sufi shaykhs, if a shaykh makes a mistake in them and his followers continue to recite the supplications with mistake in them, the same way that the shaykh used to recite, then it would have results. But if that is recited correctly, then there is no result.

May the Haqq (SWT) keep us steadfast on doing taqlid the prophets, imitating (mutaba‛at) the friends of God (awliya) and may He grant us the good fortune of perfect taqlid of the Prophet (slm).

 

Minha 52

Level of the Prophets in the Context of the Self-disclosure of the Person (tajalli-i dhati)

Hazrat Muhammad the messenger of Allah (slm) is the noblest of all prophets (mursalin), on him and on them be salutation and peace. How can I even compare him with the rest of the human beings? Hazrat Jesus and Moses (slm) have received their share from the station of the self-disclosure of the person (tajalli-i dhat) in commensurate to their level and preparedness (al-martabati wa ‘l-isti<dadi). Allah (SWT) stated to Hazrat Moses (slm), "I have selected you for myself" i.e. my person (dhati). And Hazrat Jesus (slm) is the spirit of Allah (ruhulLah) and the word of Allah (kalam-I u). There is a deep inter-relationship between him [Jesus] and that master (sarura) [Muhammad].

100

77, -7

[On the other hand,] Hazrat Abraham (slm) is in the station of the self­disclosure of divine attributes (tajalli­i sifat), still he is perceptive????? ( ­­). That elect condition ( ), that our― ―  own prophet attained in the station of the self­disclosure of the person of God (maqam­i tajalli­i dhat), was ugyugattained by Hazrat Abraham (slm) although there are differences in competence between them. Therefore, on this measure, he is superior to Hazrat Jesus and Hazrat Moses (slm). Also Hazrat Jesus is superior to Hazrat Moses and his level (martaba) is above Hazrat Moses. He had perception ( ­). Ranking next to him in level is―  Hazrat Noah (slm).

77, 1

And the station of Hazrat Noah (slm) that is on the station of [the self-disclosure of] the attributes (maqam-i sifat) ― it is higher than the station of Hazrat Abraham (slm). However, still there is a special rank (shan-I khwass) and a keen sight (huddat-I basar) on that station for Hazrat Abraham that no one else has.

77, 4

However, his [Hazrat Abraham’s] blessed children have a share from this station due to emulation and compliance to the rules (tabi‛yat va fari<yat). The rank of Hazrat Adam (slm) is after Hazrat Noah (slm).

Here , “the blessed children” of Hazrat Abraham refers to his spiritual descendants i. e. the

Abrahamic community.

Allah gives peace and blessings to our prophet and all other prophets. My Lord (Rabb) has taught this to me and has inspired (ilham) this to by His grace and generousity (fadl va karam). Allah (SWT) possesses the true knowledge!

Minha 53

The Short Journey Versus the Long Journey (sayr ijmali, sayr tafsili)

The journey (sayr) of that traveller (salik) who has fallen into 

101

the vastness (?? ­) of the divine the names and the attributes,―  his path towards the Majestic Sultan (jalla sultanuhu) has been closed. It is because the names and the attributes (asma va sifat) have no end so that the seeker can cross them and reach his intended waystations (manzil­i maqsud). The masters (mashaykh) have commented on this station: 

This station has no end ( ).―Because the perfection of the beloved (kamalat­i mahbub) is endless ( ). And to reach this point is uniting with the the―  names and the attributes (asma va sifat). That traveller (salik) is fortunate who finishes his wayfaring ( ) in the the names and―  the attributes (­) concisely and within a short time unites with the holy person of the HaqqAllah ( ­ dhat­i  ). ― ―

Return After Reaching The Last Point

It is necessary for them who have united with the person and reached the last point of ascent ( ) to return ( ­) with the― ―  charge ( ) of inviting people towards ― the HaqqAllah and giving them invitation towards Allah and instructing them to do good deeds (da wat va irshad). It cannot be even imagined not‛  returning from station. However, this statement contradicts those middle­of­the­road friends ( ­­) who do not consider it necessary―  to return after reaching the last point that their ability ( )―  will allow them to go. It may be that they may return ( ) or it―  may be that they prefer to remain there.

Therefore, those who reach the return point (last level?) ( )―  reach perfection ( ). But there is no end point ( ) for those who― ―  wayfaring (sayr) in the vastness of the names and the attributes ( ­­i asma va sifat). So they never reach perfection. ―

This is an elect mystery ( ) that have been manifested to me. It―  is the HaqqAllah who knows all the mysteries! ( )―

 

Minha 54done 4­13­07

102

The Station of Good-pleasure

The station of good-pleasure (maqam-i ridha) is higher than all the [other] stations of friendship (walayat). This exalted station (maqam-i ‛ala) is attained only after the completion of [both of the segments of the sufi path, the segment of the path that is the world of creation, which is traversed by] the suluk-method and [the other segment of the sufi path that is the world of command, which is traversed by] the jadhba-method.

Question: It is obligatory (wajib) to be well-pleased (ridha) towards the person of the Haqq (SWT), His attributes (sifat) and His acts (af‛al). Indeed, it is an integral part of our faith (iman). Therefore, the common faithful must possess it. So what do you mean when you say that [good-pleasure] is attained only after the completion of [the sufi path by] the suluk-method and jadhba-method?

Answer: Good-pleasure has both an outer form (surat) and an inner essence (haqiqat), as it is for every other element (arkan) of the faith (iman). In the beginnings, the outer form is realized and in the ends, the inner essence is realized. When nothing contrary to good-pleasure is observed [in someone], then the external aspects of the sharia rules that he has attained good-pleasure. This is analogous to attestation by the heart (tasdiq-i qalbi). When you do not observe anything contrary to that attestation [of the faith] in someone, then you may rule that he has attested [faith].

However, what we are talking about is attaining the inner essence (haqiqat) of good-pleasure, not its outer form.

Exalted Allah knows the best!

Minha 55

Following the Prophetic Tradition\Rejecting Deviations

Follow the sunna and reject deviations (bid at). Especially it is‛  critical to discard such deviations that eliminates the sunna. Just like our Blessed Prophet (the HaqqAllah give him and his children peace):

Reject him who will add any deviation to my faith.

I am amazed at them who add deviations to the religion (din) when that religion have attained perfection from all angles and have progressed to the zenith of perfection. Aren't they, who are trying to perfect this 

103

religion by adding deviations to it, are at all worried that this religion may become ruined because of these additions? 

Let's us take the case of the tail of the turban. It is a sunna to suspend the tail of the turban along the middle of the back. But some people are now suspending it towards the left of the back just like they do when the dress the dead in the burial shroud. Many people are following them. However, they do not know that it is against the sunna. They have rejected the sunna and accepted deviations (bid at) and if they continue on‛  the same course of action they will soon reach the forbidden (haram). Following whom is better? Our Blessed Prophet Muhammad (the HaqqAllah give him and his children peace) or the dead? 

Our blessed Prophet Muhammad (the HaqqAllah give him and his children peace) had a death that ocurred before his death of his body. Some people want to establish a relationship with the dead but they should instead establish to relate to our blessed Prophet Muhammad (the HaqqAllah give him and his children peace).

Let alone the matter of the tail of the turban, just using a turban in the burial shroud in itself is an deviation. Acording to some ulama adding a turban to a religious scholar's burial shroud is a good practice (mustahsan). However, I believe that adding anything to the burial shroud beyond what is in the sunna is like changing the sunna and changing the sunna is like rejecting the sunna.

the HaqqAllah (SWT) keep us steadfast on the glorified sunna (mutaba at­i ??? buland sunna) of our blessed‛  prophet Muhammad (the HaqqAllah give him peace and blessings). May the HaqqAllah shower His mercy on him who will say amin to this prayer. To the HaqqAllah Amin!

104

Minha 56

The Jinn

Once I was shown the condition of the genies (jinn). I had a vision,

“The genies (jinn) are walking on the streets like men. There is an angel over every genie's (jinn) head and out of fear of that angel, the genies (jinn) are neither raising up their heads nor looking towards the left or the right but walking straight. They are like prisoners in shackles powerless to resist. They can do something only when the Haqq permits them to do so. It seemed that the angels in charge have iron clubs in their hands and they are ready to kill any genie (jinn) on the slightest sign of resistance.”

It was like a poet had composed:

God (khuda) has created both the good and the evilAnd He has placed the weak at the feet of the mighty.

Minha 57

The Reality of Partial Superiority of the Friend over the Prophet

Ibn Arabi’s proposition

Here the Mujaddid comments on

Whatsoever perfection (kamalat) that a friend (wali) attains or whatsoever degree (daraja) that he reaches, he reaches there as the accompanied servant eating the left-over of his master who is his prophet, and through following his prophet (tufayl-i mutaba‛at-I nabiyi khod). Had he not possessed the emulation (mutaba‛at) of his prophet then he would not have possessed the faith. From where else would he have found the road to climb to a high degree (darajat)?

Therefore if a friend (wali) attains an excellence (fadilat) from the partial excellences (fada>il-I juziyya) that the prophet (nabi) had not attained, or if he attains an elect degree (darajat-I khwass) from the lofty degrees (darajat-I <aliya) that the prophet had not attained; then the prophet fully shares that partial excellence and that elect degree [with that friend.] For [that friend] attains that perfection (kamal) by the medium (bi-wasta-i) of following his prophet and all his perfections (kamalat) is one of the results from the numerous results of following the traditions (sunnat) of that prophet.

p 80 l 7

105

 

Therefore, necessarily, the prophet (nabi) possesses all those perfections (kamalat) completely. As our [Prophet] (slm) have said, "He who establishes a good tradition (sunnat) will receive its wage and he will also receive the wages of whosoever who will practice that. Man sanna sunnatan hasanatan fa-lahu ajruha wa ajru man <amila-biha.” However, the friend (wali) is the prior (sabiq) in attaining this perfection and is the preceding one (muqaddam) to reach this degree (darja).

[The ulama] have held that the friend having this type of superiority over the prophet (nabi) is permissible (ja>iz). It is because it is [only] partial (juz>i)

 which is not at all equal to the full excellence ( ­ fadilat).―  And Ibn al­Arabi have written in the Fusus al­Hikam.

The seal of the prophets (khatm al­nubuwat) (the HaqqAllah give him peace and blessings) have attained all the knowledge ( ilm va ma rifat) from the seal of the friends (khatm al­‛ ‛walayat)

Actually, the commentators of the Fusus al­Hikam have used convoluted logic ( ­­) to justify the above statement and have―  said: 

Actually, the seal of the prophets (khatm al­nubuwat) is the felicityr of the seal of the friends (khatm al­walayat). When the emperor wants to take something from the treasury, outwardly he takes it from his treasurer; that does not at all denigrate the emperor. 

However, the real interpretation is what I have explained. The reason why they are using convoluted logic ( ­) is that they do―  not know the real meaning (haqiqat). 

the HaqqAllah (SWT) knows best the real meaning (haqiqat) of everything. allah give peace and bless our beloved Prophet who is the best of all men and his family.

106

Minha 58

Can A Friend Be Higher Than A Prophet

Here the Mujaddid criticizes Ibn Arabis’s idea that a friend may rise higher than his prophet.

The friendship of the friend (walayat-i wali) is only a part (juz) among the parts of the friendship of his prophet (slm) (walayat-i nabi-i u). However high rank (darajat) may the friend possesses, that rank will only be a part among the parts of the rank of his prophet (nabi). Whatsoever rank that the part may have, it will be less than the rank of the whole. That “the whole is greater than the part” is a self-evident (badihiya) proposition (qadiya). He is an idiot who imagines that the part is greater than the whole. It is because that all (kull) means

because all parts belong to the whole. 

Minha 59

The Divine Attributes

The attributes (sifat-i wajibi) of the Necessary (SWT) are of three types. They are,

1. The first type is the additional attribute (sifat-i idhafiya). Examples are creatorness (khaliqiya), provision-giverness (raziqiya) etc.

2. The second type is the real attribute (sifat-i haqiqiya). However, they are colored by the [additional] attributes. Examples are knowingness, powerfulness, desiringness, hearingness , seeingness, speakingness etc. (kal-‛ilmi wa’l qudrati wa’l iradati wa’l sam‛i wa’l basari wa’l kalami)

3. The third type is the sheer reality (haqiqat-i sirf). An example is livingness (hayat). No additional [attribute] is mixed with it. We consider additional [attributes] to be things that are connected to the world (‛alam).

The third type is the most exalted (a‛la) of all the three types. It is the most comprehensive (jam‛i) of all the types. [The attributes of this third type] are the mothers of [all the other] attributes. The attribute of knowledge (sifat-i ‛ilm) with all its comprehemsiveness (jami‛yat) is subordinate (tabi‛) to the attribute of livingness (sifat-i hayat). The circle (da’ira) of the attributes and the modes (sifat va shuyunat) ends on the attribute of livingness (sifat-i hayat).

Actually, this [attribute of livingness, hayat] is the door to reach the the desired destination (usul be-matlub). It’s because the attribute of livingness (sifat-i hayat) is above the attribute of knowledge (sifat-i ‛ilm). You may reach that homestead (mawtin) only after traversing [all the different] levels of knowledge. Be it manifest knowledge or nonmanifest knowledge. Or be it knowledge of the sharia or knowledge of the tariqa. Very few people

107

have entered through that door [i.e. traversed all the levels of knowledge and finally reached the attribute of livingness.] Very few people have also turned their gaze away from myopia and have instead cast their gaze towards this [attribute of livingness.] If I reveal a single one from the secrets of this station, then I shall be decapitated.

It's not proper to say beyond thisIt's the best if it remains secret.

Peace be on them who follow wellguidedness?????? and tenaciously (iltizam) follows [Hazrat Muhammad] the Chosen on whom and on whose progeny be peace and blessing.

Minha 60

Analogies of God

Hazrat Haqq (SWT) is not blemished by any analogy (mithal). He has said, “Nothing can be His analogy! Laysa ka-mithlihi shay’un” [???] Still, analogies (mithal) are valid (ja’iz). And analogies have been permitted. For He says, Allah has the most exalted analogies. Wa liLlahi ‘l-mathalu ‘l-a‛la. [???]

The masters of the wayfaring and the companions of the unveilings (arbab-i suluk va ashab-i kushuf) attain peace through analogies (mithal) and receive comfort through imagination (khiyal). They see “without what manner” as an analogy for “what manner”. And they make Necessaryness (wujub) appear resplendent in the form of contingentness. The poor traveler considers analogy as identical to the possessor of the analogy. And he considers form as identical to the possessor of the form. [This attitude of theirs has] even reached the point that they see the form of the encompassment of the Haqq (SWT) in the things [of the cosmos. That is, they see God encompassing the cosmos in the same way that a physical object encompasses another physical object]. And they witness an analogy of that encompassment in the world. [That is, they interpret that encompassment by God to be like when something encompasses another thing in this world.]

encompassing (ihata) everything (ashya’). And they witness????????? an analogy of that encompassment

He imagines p 82 l -10

He thinks that whatsoever that can be seen is the essence (haqiqat) of the circumscription of the Haqq (SWT).

However, that is not true. The circumscription of the Haqq the Almighty is without any analogy

108

or comparison and He is free from witnessing (shuhud) or being manifested. We believe that the Haqq circumscribes everything but we are not aware of the real nature of this circumscription. Whatsoever we know is analogies of that circumscription.

On the other hand, the encompassment of God is “without what manner” and “without how” (bi-chun va bi-chegun). And He is beyond being witnessed and unveiled (shuhud, makshuf). We believe that He (SWT) encompasses everything. However, we do not know the nature (keh chist) of that encompassment. Whatsoever that we know are analogies (shabh va mithal) of that encompassment.

You have to think in terms of analogies (qiyas) on the nearness (qurb) and withness (ma‛iyat) of the Haqq the Almighty. Whatsoever that comes in unveiling (kashf) or witnessing (mushahida) are only analogies, never the reality (haqiqat).

We will have to interpret the nearness and encompassment of God in such a way that all that becomes witnessed or unveiled (mash-hud va makshuf) from THEM

is an analogy (shabh va mithal), not the reality. 

We also believe that the Haqq (SWT) is with us and near us but we do not know what is the real meaning (haqiqat) of this withness and nearness. It says in the sunna: "Our Lord will be seen smiling." In this saying, the Holy Prophet (slm) is describing the vision as in analogy (mithal). It’s because the analogy of perfect good-pleasure (ridha) should be a smiling face. You can also create analogies for hands, feet, faces etc.

We believe that He (SWT) is near (qarib) us and with us (ba ma). However, we do not know what’s the true nature (haqiqat) of that that nearness and encompassment.

It comes in a prophetic (salam) hadith, “Your lord will disclose himself smiling. (yatajalla rabbakum dahikan)”. [And what that hadith describes is] with respect to an imaginal form (surat-I mithali). For an image (mithal) for the realization of perfect good-pleasure should be a smiling form (bi-surat-I dahik). And when we talk about God having a hand, face, feet or finger ― they also should be interpreted as imaginal forms.

My lord has taught me such! And Allah chooses whomever He wants! Allah possesses magnificent bounties! Almighty Allah! Bless our leader Muhammad and his progeny and give them peace and blessings!

Minha 61

If there is any discrepency or contradiction in this author’s description of the states, raptures and ideas (ahwal, mawajid, ‛ulum, ma‛arif), then it should be predicated to the difference in times and contexts. It is so because each and every moment has its own state (hal) and ecstasies (mawajid). And for each context, the knowledge (‛ulum va ma‛arif) is different. Therefore, there is no contradiction or discrepancy.

109

For example, It is analogous to an injunction of the sharia which seems to reverse after it has been repealed (mansukh) or changed. However, when we consider that the times and the contexts are different, then that contradiction or discrepancy vanishes.

Arabic

Exalted Allah has been wise and helpful in this [descrepency in the author’s description]! Therefore, do not remain a doubter.

Almighty Allah! Bless our leader Muhammad and his progeny and give them peace and blessings!

in noskheh keh mabda’ va ma‛ad benamze anfas-i nafis-i hazrat-i FaKHR-i kiramchun

Terms

lamakani non-spatialmakani spatialhal statemabda’ the originma‛ad the return

110

1 Refers to the Hadith report, “The rich will enter paradise five-hundred years after the poor.” This is reason this rich companion, Abdur Rahman ibn Auf, is reaching paradise late.