Note to Editor

Replace put a control H and Replace All and replace all characterasisinthe plschangeallofthemtothis currentdocument newcharacterusingREPLACEALL 003C control X or less-than to alphanumeric character 201B control X or sign 003E control X or greaterthan sign (salam) and (slm) (qaf) (daad) to 2019 control X or to Arabic letter sin or (0633 control X) (stands for sallallahu alaihi wa sallam or alaihissalam) to qaf 0642( control X) stands for quddisa sirruh, qaddassallahul asrar) to daad or 0636( control X (stands for radiallahu

taala anhu/m) (RA) RAHMATULLAHI ALAIHI (SWT) to saad 0635( control X) (stands for subhana taala) -[capital I] to -i or small I" sufi with a capital s to sufi with a small s Gnostic 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-instructiongiving, 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 Maad
The Great Mujaddid Ahmad Sirhindi
Translation and Annotation Irshad Alam 2007 Irshad Alam. All Rights Reserved Started 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 bad) this is a noble monograph (risalatun sharifatun) containing (mutadamminatun) subtle allusions glowing with (isharatin latifatin raiqatin) superlative subtle secrets (asrarin daqiqatin faiqatin). It is from a magnanimous imam (imam alhumami) who is the argument of Allah to the human race, (hujjatiLlahil anami) the exemplar to the poles and the pegs (qudwatil aqtabi wal awtadi), the qibla of the substitutes and the solitaries (qiblatil abdali wal afradi), the unveiler of the mysteries (kashif-i asrari) of the Seven Oft-repeated Verses (sabil mathani), Hazrat Mujaddid of the Second Thousand Years, the one whose transmission (nisbat) is wuwaisi or without intermediation, 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 (satiatan) on the horizon! And may the people benefit from religious exercises that he [prescribed] (riyadi ifadatihi) abundantly (raiatan)! Allah is the only one to turn for help (mustaan) and it is on Him that we depend (tuklan).

r-y-q to shine, glisten, glow, burn; to flow out, pour forth IV to pour out, shed, spill f-w-q to surpass, excel, overtop nisbat transmission

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] (jadhbai 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 Alis] lord [or his origin of entification, mabda-i taayyun].

In his ascent, uruj, the Mujaddid reached the end of Hazrat Alis road. That is, the Mujaddid ascended upto the point that was the origin of entification, mabdai taayyun, 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) ([ .)And I ascended there] by the spiritual assistance from Hazrat Khwaja [Bahauddin] Naqshband (qaf). From that place, I ascended (istila) 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 (daira-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.

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 yutihi mayyashau 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 (khilat) 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 (khawariq). 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

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-instructiongiving go to the station of solitariness (fardiyat) and reach the end of the ends (nihayat lnihaya). The path of the solitaries (afrad) is different [than that royal road].
1Hazrat

Shaykh Abdul Quddus Ganguhi (ra) was the Mujaddids first Chishti Shaykh from whom he received his nisbat-I fardiyat. However, the Mujaddid also learned from his shaykhs son Hazrat Rukunuddin (ra).
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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 ascent qutb pole sirat l-mustaqim royal road fardiyat solitariness afrad solitary fayd energy change effusuin to energy, solitar to solitary ruhani bozorg mushahida ifada khirad nisbat transmission p 7 para 1
After 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 [tariqas] stations; although [those other tariqas stations] were higher stations in their ascents (uruj).

Then I descended onto the station of attraction (jadhba). This station brings together (jami) stations of countless attractions (jamii 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 jamia). 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 (marifat), 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

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 surat haqiqat hidayat 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 goodguidance-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).

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 altakmil) or the station of returning to the creation [i.e. the people] for invitation (dawat). 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 lmukammilu) 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 Mujaddids 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).

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. (wal- 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 Im 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 liman 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 zan bi-yayad to-i khajeh sablat nakun

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If the emperor comes to the door of the old woman Khwaja! 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 (mabdai taayyun) 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 (itibari lasmai wa l-sifati wa l-shuyuni wa l-itibarati). 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 (marifat) 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

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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 Friendship Degree That to which that degree of 1 2 3 4 5 Beyond all degrees explain insti<dad, qabiliyat friendship is related self-disclosure of the acts self-disclosure of the attributes self-disclosure of the person as above as above

Who has this degree many some few fewer even fewer In the past, the companions, at that time the Mujaddid and in the future Imam Mahdi

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 (lataif) 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 (lataif-I sitta) becomes faceturned (mutawajjah) towards the Holy Person. And when he performs a supererogatory (nawafil) prayer, only the most subtle (altaf) of these subtle centers (lataif) 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 (marifat) 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. Its 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 (taalim) 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 (mutabaat).

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 (itiqad) 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 (marifat) 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 (marifat).

Stations of the Wayfaring

16, -7
You 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 afal) 2. the self-disclosure of the attributes (tajalli-i sifat) and 3. the self-disclosure of the person (tajalli-i dhati).

the three self-disclosures 1. self-disclosure of the acts 2. self-disclosure of the attributes 3. 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 afal) 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 its] necessary culmination is when the lover equates both pleasure and pain coming from the Beloved. Then necessarily goodpleasure (ridha) is realized and dissatisfaction (karahat) vanishes.

stations versus self-disclosures the station station of good-pleasure (ridha) the other nine lesser stations that are the stations of repentance (tauba),

that to which that station is related self-disclosure of the person (tajalli-I dhati), love of the person (mahabbat-I dhati) 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 selfdisclosure 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 Gods 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 disenchanted (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 alihai batili 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 (mabud-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 dont 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 dont 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 (zaid) to His person (SWT). Its 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 Simnanis 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 Mujaddids 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 biLlah), the contingent being becomes the Necessary. For it is not possible. For it requires a fluctuation (taqallub) in the realities or the essential natures (haqaiq).

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 phoenix O hunter! Pick up your net He who puts his net out for a phoenix Returns 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 I Such 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. spirit knowledge of these two stations (spirit and soul) effuses out to the heart of the Gnostic 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 (zahirI 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 maarif) 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 Heart level name not manifested 1 2 3 4 5 heart heart of the heart and so on Arcanum Arcanum, secret heart Arcanum, spirit, secret heart none

partially manifested none Arcanum, soul soul

fully manifested all six: heart, spirit, secret heart, Arcanum, super-arcanum, soul heart, spirit, secret heart, superarcanum heart, spirit, secret heart, superarcanum heart, spirit 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).

p20llast 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=tobepolished,refined p20lastword,21l1

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)

p21l2liannahu
As a result of the polishing and the illumination (bi l-siqalati wa l-tanwiri), [the hearts] 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).

P21L3
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 maa l-alami l-kabiri min l-ijmalin wa l-tafsilin). [This section is an interpretive translation]

p21l5
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 p21l79(endofl9nuraniyati)

This is how is the situation (hal) that the heart has vis--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 [hearts] purification and the illumination (bisabab-I l-tasfiya wa l-nuraniyati).

The Heart: the Third and the Fourth Levels l10

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 p21l13or7(top22l2)

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 lawsa<), 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:simplething,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 interrelationship 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 (alaqallu 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 7
Such 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 2
Therefore, all the poles (aqtab), pegs (awtad) and substitutes (abdal) are within his circle (daira) 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 Prophets 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 (maarif) 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 zan bi-yayad to-i khajeh sablat nakun If the emperor comes to the door of the old woman Khwaja! 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 nonspatialness 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 spirits] 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 page24l6;1lineabovetheparalast

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.

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Couldthatbarzakhbethe<alamIruh p25l2
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 mutmainna) 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.]

p25l4
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 mutmainna) 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 p25l6

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

The First Interpretation

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["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-dal keh khod rang ast The black complexion of the Ethiopian is his innate That 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 p26l7

The six subtle centers (lataif-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 (mumin) 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=seeSPKp106TheHeart
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=waterlesscountry,openspace,opencountry rish=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.

p27l2
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 allcomprehending [heart] (haqiqata l-jami<ata) does not fluctuate (taqallub) in that manner for that [reality of the heart] is in inner peace (mutmainnatun) 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 (mutmain). Even his soul (nafs) was in inner peace (mutmain) as it was under the administration of his true heart (bi-siyasati qalbihi lhaqiqiyi).

Shihabuddin Suhrawardi Criticized p27l7

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 lmutmainna) 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).

p27l7
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, haqiqati 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 lqasirina) of the true meaning or the reality (haqiqat) of the thing and it is unpleasant (thaqula) to them.

p27l4
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).

p28para2

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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,para3
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

makethespiritcapableforblessingsandperformanceofgood deeds(lilni<amivakhayrati). p28,para4

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

Instead,theyhaveproclaimedsuchstatementstobeimproper(na jaiz).Yousaythatitisimperativetofollowtheseulamain allmatters.Sohowdoyouexplainthiscontradiction?

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 lruhaniyati).

29,1 Duetolackofknowledge,theyhavenotdescribedtheemergence ofthezenithofexcellence(intheevolution)ofthespiritin 33

detailandconsidereditenoughtodescribeinbrief.Theyhave avoidedthistopicoutoffearthatthecommonpeoplewillfall intoerrorand(gumrahi).Itisbecauseinoneparticular level,thespiritualperfection(ruhanikamalat)appearstobe similartotheperfectionoftheNecessaryExistence(kamalati wajibalwujud).Thereisafinedifferencebetweenthemwhich noneknowsexcepttheulamawiththerightknowledge(<ulamai rasikh).Forthisreason,theyhaveconsidereditappropriateto describeonlyinthebriefandtodenythemwhodescribedits essence(haqiqat).Inreality,thosefriendsneverdeniedthe abovementionedperfections.Basedonthecorrectknowledge (sahihilm)andclearinspiration(ilhamsurih),Iamdescribing thedetaileddescriptionofthecharacteristicsofthespirit (ruh)throughtheassistanceandcooperationandasagiftfrom Hisbelovedprophet(theHaqqAllahgivehimpeaceandblessings). Alongwithit,thesuspicionthatwasanobstacleonrevealing thisdescriptioniserased.Sotrytounderstanditindepth. Spirit Benefits From the Body

Youshouldknowthat:Justasthebodyamplybenefitsfromthe spirit,sodoesthespiritamplybenefitsfromthebody.Through thebody,thespirithears,sees,talksandbecomesaseparate beingwithinthebody.Sothespiritisabletodomanythings connectedwiththeworldofmatter(alamiajsam!!).(Whichis impossibleforthespiritwithoutbeingrelatedtothebody.)

Returning Intellect (aql-i maad) Ithasbeenmentionedabovethat:thesoulininnerpeace(nafsi mutmainna)isrelatedtotheworldofthespirits(alami arwah).Intheworldofthecorpus(alamiajsam),intellect (aql)becomesitsdeputy(khalifa)assumingthenamethe returningintellect(aqlimaad).Inthatcase,itthinks onlyaboutthelastworldandisrelievedoftheworryabout livingthisearthlylife.Heattainsunveiling(!!!!)throughthe light(nur)thattheHaqqAllahgrantshim.Thisisthelevelof 34

theintellect(!!)initszenith. Question:Inthebeginningthefocusoftheintellect()is neitherthisworld(dunya)northelastworld(akhirat)butthe HaqqAllah(SWT).Soitwouldseemthatatitszenith,the intellectwillstillnotfocuseitheronthislifeorthelast world.Whyisitnotso? Thewayfarer(salik)attainsthisdepth!!(!!!)inthestationof theannihilationintheHaqqAllah(maqamifanafithe HaqqAllah!!!).However,manystationsabovethatstationiswhat wearediscussingontheperfectionoftheintellect().In thisstation,knowledgeisattainedafterignorance,separation ()comesafterstability()andtrueIslam(haqiqiIslam)is realizedafter(kufritariqat)(whatisattainedafter union!!!).Ignorantphilosophers()haveestablishedfour levelsintheintellect(aql)anddivideditinfourconcerning theperfectionoftheintellect.Thatlineofthinkingisthe resultoftheirignorance.Evenifitmayhavereachedperfection (kamalat),thepersonoftheintellect(haqiqatiaql!!!)cannot berealizedthroughknowledgeandimaginations().True revealation(kashfsahih)andclearinspiration(ilhamsurih) collectedfromthelampofthelightofprophethood(nuri nubuwah)isrequiredtoknowthisessence(haqiqat). theHaqqAllahshowermercyandpeaceonallHisprophetsand especiallyonHisbelovedprophetMuhammad! A Saying About The Intellect Interpreted 30para3
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 marifat) that springs out of its fountainhead by the method of spiritual reception (bi-talaqqi-I ruhani).

Intellect(aql)interpretstheheart.Theintellectbringsthe heartunderitsowncontrolandthenmakesthemwhose 35

relationshipiswiththismaterialworldunderstandtheheart.It issobecauseiftheintellect(aql)doesnotinterprete anythingthenitisnotpossibletounderstandit.Actually,the bodilypart(mudgha)thatistheheartunifiesthepersonofthe unionoftheheart(haqiqatijam<iiqalbiya).Therefore(the bodilypart(mudgha)thatistheheart)hastheattributesofthe prototype(asl)(***thetrueheartormaybethepersonofthe unionoftheheart(haqiqatijam<iiqalbiya)).Itisbecauseof thisreason,its(??)abilitytoreceiveissimilartothe abilityofthespiritandit(??)lookstowardsthetranslator. 31,para1 Youshouldknowthatthereisatimewhentheknowledgeofthe return(aqlimaad)desirestobecometheneighbourofthesoul ininnerpeace(nafsimutmainna)andwhenthisdesirereaches theextremeittakestheknowledgeofthereturn(aqlimaad) uptothestationofthesoulininnerpeace(nafsimutmainna). Thentheknowledgeofthereturn(aqlimaad)leavesthebody ly.Then(insteadoftheknowledgeofthereturn(aqli maad)),thecompetenceofknowledgeandzikrentersthebodily part(mudgha)knownastheheart(qalb).Forhimwhohasaheart, thereiswisdominthisdescription. The Fire Element Pacified Atthistime,theheart(qalb)interpretesitselfandthegnostic (arif)interrelates(mu<amila)withthebody."Iambetterthan him"isarebelliousnatureofthebodythatcomesfromitsfire elementandatthattimeeventhatnatureisalsopacified.Then hissatanicrobecomesoffandhereachesthestationofthesoul ininnerpeaceandstaysthere.Withinthebody,thebodilypart (mudgha)calledtheheartbecomesthedeputy(khalifa)ofthe trueheart(qalbihaqiqi)andthefireelementattainsthe positionofthesoulininnerpeace.Likeapoethadcomposed: Iftheallconsumingpassionateloveofthedivine(<ishq) touchesthecopper Thattouchturnsthecopperintogold.

36

The Air Element Airisthesecondelementofthehumanbody().Airisrelated tothespirit(ruh).Sowhenthewayfarerreachesthestationof theairthenhethinksthathehasattainedGodandhisprogress stops.Theerroneousvision(mushahida)canalsohappeninthe stationofthespirit.Thewayfarerisabsorbedinthisvision.A friendhavesaid: Forlongthirtyyears,Ihaveworshippedthespiritthinking thatitistheHaqqAllah.AtlastwhenIhadtraversedthis station,I coulddifferentiatebetweenthetruthandthe falsehood. Theairelementhassimilaritywiththestationofthespiritand soittakesthepositionofthespiritwithinthebody.Insome cases,itevenbecomesjustlikethespirit. The Water Element Thethirdelementinthehumanbodyiswater.Waterhas similarity()withthepersonoftheunionoftheheart (haqiqatijam<iaqalbiya).Therefore,itseffect(faydh)inon allmatters.theHaqqAllah(SWT)hassaid: Ihavegivenlifetoeverthingfromthewater. Itsplaceofreturnisalsotheheartwhichisjustabodilypart (mudgha)!!!!. The Earth Element Theearthelementisthemajorconstituentofthehumanbody.By nature,itisbadandnasty.Nevertheless,afterithasbeen purified,itdominatesthebodyandtakesitscolor. Theearthelementdominatesbecauseitisthemajorconstituent ofthebody.Indeed,everypartofthebodyhastheearthelement init.Itisbecauseofitthattheearthisthecenterofall matter(!!)andthecelestialworld.Similarly,thecenterpoint oftheearthisthecenterpointoftheentireworld(!!!).

37

Conclusion of the Elements Insuchasituation,thebodyreachesitsprimaryobjectiveand itreachesthelastpointinbothascentanddescent(urujva nuzul).Itisthenthathereachesfullperfection.Itisthat endpoint(nihayat)thatreturnstothebeginningpoint (bidayit).

Separation after Union (farq ba<d al-jam) p32para2

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).

p32l4

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).

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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).

FLOWCHARTSeparationafterunion 1. thespiritascendstothestationofthespirit,its domicile 2. stillthen,thespiritconcentratesontheworld,in ordertonurturethemold 3. Whenthisnurturingconcludes, 4. themold realizes perfectionand thestateof slavehoodof God. 6. Andthemold becomes obedientand worshipful towardsGod 5. Andthespiritturnsits attentionoffthemold.And insteadthespiritturns itsattentionwholly towardsGod 7. Andthespiritprogresses tothestationof witnessingandpresence. Therefore,itseesorknows onlyonethingGod

The Station of Invitation\ In Praise of Heedlessness p33para2

You should know that the best stations for inviting [people towards God] (k-m-l-I maqamat-I dawat) 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 (jamI kathir). The [truly] heedless (ghafil) do not pay any heed to this [good] heedlessness (ghaflat). And the attentive (hadiran) are ignorant of this return (rajat).

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p33para2l3 Actuallythisstationdeservespraisealthoughapparentlyit deservescensure.Asimplemindedmancannotunderstandthis.If Idescribetheperfections(kamalat)ofheedlessness(ghaflat), thennoonewillwanttobeattentive(). Itisthatheedlessness(ghaflat)thathasgrantedman superiority(fadilat)overtheangels. Itisthatheedlessness(ghaflat)thathasmadeHazratMuhammad (slm)themercytothemankind. Itisthatheedlessness(ghaflat)thatelevatesonefromthe degree(darwaja)ofthefriendshiptothedegreeofthe prophethood. Itisthatheedlessness(ghaflat)thatelevatesonefromthe stationoftheprophethoodtothestationofthemessengership (risalat). Itisthatheedlessness(ghaflat)thathasgrantedsuperiorityto thefriendswholiveamongmenoverthefriendswholivein seclusion. Itisthatheedlessness(ghaflat)thathasgrantedsuperiorityto HazratMuhammad(slm)overHazratAbuBakrthegreatChampionof theTruthalthoughtheywereliketwoearsofthesamehorse. Itisthatheedlessness(ghaflat)thathasgrantedsuperiorityto consciousness(hush)overunconsciousness(bihushi). Itisthatheedlessness(ghaflat)thathasgrantedsuperiorityto theprophethoodtofriendship. Itisthatheedlessness(ghaflat)which,againstthethinkingof thesimpleminded,hasgrantedsuperioritytothepoleofgood instructiongiving(qutbiirshad)overthepoleofthe substitutes(qutbiabdal). 40

Itisthatheedlessness(ghaflat)whichHazratAbuBakrthegreat ChampionoftheTruthdesired.Heusedtosay:"Alas!HowIwish thatIcouldbeaheedlessnessofMuhammad(slm)". Itisthatheedlessness(ghaflat)beforewhichfaceturnednessis likealowlyservant. Verilyitisthatheedlessness(ghaflat)whichisthepioneerin reachingthedesireddestination(manzilimaqsud). Yes!Itisthatheedlessness(ghaflat)whichisblameworthyin theappearencebutpraiseworthyinthereality. Verilyitisthatheedlessness(ghaflat)whichlowerstheelect tothelevelofthecommonersanditbecomesabarrierforthe commonersontheirpathtotheperfection.

Gar bi-gu>im Sharh-I in bi-hadd shod If I explain it It would be limitless. A little points out to a lot. A drop of water

isthepartofthesea.
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

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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,sothat, ban=bythatwiththat rafa<=remove/hereelevation shbhtamarbuta=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 prophets 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.

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dar qafila>I keh ust danim neh rasam in bas keh rasad ze dur bang-I jarasam That is the caravan but I know That I will never reach there This is enough That I hear the bang of the JARASAM jim-ra-sin-mim But hearing its drumbeat from far away Is 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 pirs 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 goodguidance!

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?

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Answer: Its answer is that man has seven subtle centers (latifa) and for each period of time, one single subtle center (latifa) predominates. Lets 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.
Maniscomposedoftenlatifas.Thefirstsixarepointsonthe physicalbody.Theyare: 1.Qalb 2.Ruh 3.Sirr 4.Khafi 5.Akhfa 6.Nafs Thefourothersconstitutetheentirephysicalbody(qalib).They are: 7.Fire 8.Air 9.Water 10.Earth Thesefourlatifasarealsooftenconsideredasonesinglelatifa qaliborthebodylatifa.Ifyoucountitthatway,thenitis sevenlatifa.

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p 36 l -6
After 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-instructiongiving (???) 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 (lataif). Afterwards, if that state (hal) permeates all the subtle centers (lataif), 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." [???]

HeretheconditionifyoutrulywanttoworshipHimmayrefer toeating(i.e.eatfromthetastefulfood,tayyibatima razaqnakum. 45

HereAllahisaskingustoeatthedeliciousfoodfromthe sustenancethatHehasgrantedus.Buttheconditionsare: YoumustworshipthePerson(dhat)ofAllahalone.But ifitisnottrueforyouandinsteadyoufollowthe iradat(desire?)ofyour[instigating]soul(nafs)and immerseyourselfinplayfulnessthenyoumustrefuse thesedeliciousfood.Itisbecauseitmeansthatyou aresickandyouwillbeafflictedwithspiritual ailments.????? Andamongthesustenancethathasbeengrantedtoyou, thedeliciousfoodislikepotentpoisontoyou. However,whenyouwillbecuredofthisspiritual ailmentthenyoumayeatthesedeliciousfood. InhisexegesisoftheHolyKoranKashshaf,ImamZamakhshari notedthepresenceofthewordgratefulness(shukria)hereandso interpretedthewordblessed(taiyibat)asdeliciousfood (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 (marifat) 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 (marifat) is realized, all past sins are forgiven.

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That statement may also refer to the sins committed after attaining this knowledge (marifat). Then sin means small sin (al-dhanbu al-saghiru) not great [alkabiru]. 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.

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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.

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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 (zaid) 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 well 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 (zaid) 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 Mujaddids 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 God exists by His own existence but this existence is identical to His person Mujaddid 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!

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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 (zaid-i dhat).

Inbothofthesecases,thatpropositioncomesfromwehavebeen tryingtobesaved.!!!!! TheruleoftheHaqqAllah(SWT)(sunnatiHaqSWT)isthatHe revealsintheworldofcontingentess()thespecimenof whatsoeverisdeterminedforcreationregardlessofwhetheritis knownorunknown.!!!!!theHaqqAllah(SWT)hascreatedinthe worldofcontingentess(alamiimkan)aspecimenofanexistence withthecharacteristicsoftheNecessaryexistence(wajibal wujud).Itisbecausealthoughinrealitytheexistenceisnot existent(mawjud)andweregardittobeinthesecondlevelof creation(makhluqatisaniya)stillifweconsiderHisexistence toberequired(fardh)thenHewillbeexistent(mawjud)withHis ownexistencenotthroughsomeotherexistence.Thisruleis differentfromtheotherexistences(mawjudat).Itisbecause theyneedexistencetobeexistent(mawjud);theirpersonis insufficient. Indeed,ifthatexistencewhichthepeoplebelieveisrequired forsomethingtobeexistent(mawjud)isexistent(mawjud)then itisexistent(mawjud)isHisperson.Thisholypersonisnot dependentonanyotherexistence.Whatistheretobesurprised iftheCreatorofexistences(KhaliqimawjudatSWTvataqaddasa) (SWT)isexistent(mawjud)inHispersonandatnotimedependent onexistence.Whyevendiscusstherealthingiftheignorants peoplethinkitisimpossible. Question:Thesages(hukama),theAsharisandsomesufiswhohave describedtheHaqqAllah)aslikeexistencehavesaidwhatyou havesaidabove,i.e.,ThepersonoftheHaqqAllah(SWT)exists byHispersonnotbyHisexistence.Doesthatmeanthatthe HaqqAllah(wajibalwujud)existenceinsuchanexistencethatis 50

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

Instead,thepeopleoftruthshouldhavesaidthismuchhere thattheHaqqAllah(SWT)existsbyHisexistence;notbyHis person. Inthelightofthisacceptedproposition,itisnotcorrectto saythatexistenceisadditional.Indeed,byproposingthat existenceisadditional(),itisonlyproventhatthereason inthedifferenceofthetwogroupsnotbecauseoftheexistence butbecauseoftheattributes(sifat)whethertheattributes arewithinHispersonoradditionaltoHisperson.Bothgroups acceptthattheHaqqAllah(SWT)isexistent(mawjud)inHis existence.Thereisnodifferenceinopinionbetweentheminthis matter.Ifthereisadifferencethenitisonwhetherthis existenceiswithinHispersonoradditionaltoHisperson.
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,itiscorrecttocalltheHaqqAllah(wajibiSWT) existent(mawjud)becauseofakindofexistencethatisapplied tothepersonoftheHaqqAllahasametaphorchun. Itisfinetosaysomethinglikethat.Peace.

Minha 20
God is Incomparable

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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, mari, malum, 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 morsel That 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 phoenix O hunter! Pick up your net He who puts his net out for a phoenix returns home empty-handed

The Vision of God YoushouldknowthatvisionoftheHaqqAllah(ruiyat)inthe lastworldisverilytrue(barhaq).Webelieveinitbutwedo notwanttodescribewhatwillbeitsnature(kaifiyat)whichthe commonpeoplecannotevenunderstand.However,theelectcan indeedunderstanditbecausetheyattainashareofthatstation (hissaimaqam!!!)(ofthevisionoftheHaqqAllah)althoughit isnotcalledvision(ruiyat). Slmwhofollowgoodguidance.

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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 pardeh ze randan-I mast purs kin hal nist sufi-I <ali maqam ra [If you want to know] the secret of what is beyond the curtain Ask the gnostic who is drunk [with love] The[sober] sufi does not have the state Of 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).

Nothingisconnectedtoit.Actually,itismanifestedinthe mirrorofthecreatedthings.Therefore,hisreflectionis cloloredinthecolorofthosemirrorsandappearstobe limited.!!!Inthisway,thatrevealation!!!comesintotherealm ofvisionandknowledge().Thereforetodependonvisionand knowledge()isactuallylikedependingononeofthe reflectionsofthatdesiredobject().However,theincredibly braveandthelimitlesslycourageousaresatiatedwithtrivial things.theHaqqAllah(A!)lovesthelimitlesslycourageous. theHaqqAllah(EA!)includeusamongthelimitleslycourageous throughthe(tufail)ofourbelovedmasterMuhammadpeaceand blessingsbeonhimandhischildren.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 (tawaafkonand-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 Humanattributesaretheveilsandcoverings()ofthefriends oftheHaqqAllah(SWT).Theyalsoneed(muhtaj!)thosethings thatotherpeopleneed.Theirfriendship(walayat)doesnotmake themnotneeding(biniyaj!)tofulfillthoseneeds.Theiranger isliketheangeroftheothers.WhentheMercifulProphet(S) havesaid:"Ialsobecomeangryliketheothers,"thenhowcan thefriendsoftheHaqqAllahbefreefromit? Similarly,thesefriendsarehumanjustliketheotherswhenit comestoeating,drinking,associatingwiththefamily,social behaviouretc.Theyarethesameasthecommonpeopleintermsof humanneeds.theHaqqAllahhassaidonHisprophets: Ihavenotmadetheirbodiesassuchtheywouldnoteat. (Koran,) Ontheotherhand,theunbelieversusedtosaylikethat publicly: 54

Whydotheseprophetseatandshopinthemarketplaces(just likethecommonpeople)? Therefore,theywhohavelookedonlytowardstheexternal appearencesofthepeopleoftheHaqqAllah(ahlitheHaqqAllah) havebeendeniedandarefacinggreatlossesinboththeworld andthelastworld. SeeingonlytheexternalappearencehavedeniedAbuLahabandAbu JahlthefelicityofIslamandhavecausedthemeternalloss. Theyareindeedfortunatewhodonotlookattheexternal appearencesofthepeopleoftheHaqqAllahandinsteadtheir sharpsightreachesthehiddenqualities(batinisifat).Theyare liketheriverNileinEqyptinthatthesamewaterwhichislike precarioustyphoontothepeoplewhoareinveil(mahjubin)is lifegivingwaterforthepeoplewhoareloved(mahbubin). Humanqualitiesareindeedamazing!Thedegreeinwhichhuman qualitiesaremanifestedinthepeopleoftheHaqqAllah(ahli theHaqqAllah)arenotmatchedintheothers.Itissobecause dirtandfilth,evenifitsamountislittle,areseenmore clearlyinacleanandspotlesssurface.Ontheotherhand,dirt andfilth,evenifitsamountisample,arenotvisibleina dirtyandsoiledsurface. Actually,thecorruptanddarksidesofhumanqualitiesentersin thecommonpeoplefullyandtheyoverpowerfulnesstheheartand thespiritalongwiththebody.Ontheotherhand,fortheelect thisdarknessislimitedtothesoulandthebodyandforthe electoftheelect(khassalkhass)eventhesoulisfreefrom thisdarkness(zulmat);onlythebodyisaffectedbyit. Itshouldbenotedthatthisdarkness(zulmat!)causesruinand destructiontothecommonpeopleandperfectionandrejuvenation ()totheelect.Thedarknessoftheelectilluminatesthe darknessofthecommonpeople;purifiestheirheartsandbrings cleanliness(tazkiya)totheirsouls.IfthisDarknesswerenot there,therewouldhavebeennorelationshipbetweentheelect andthecommonpeopleandthedoorofgivingbenefit(iifadah) andreceivingbenefit(iftifadah)wouldhaveclosed.Alsothis 55

Darkness(zulmat)intheelectisnotinsuchadegreesothatit pollutesthem.Instead,theremorsethattheyfeelandthe forgivenessthattheyseekisinsuchadegreethatasaresult alltheirdirtandfiltharecleanedandtheyattainevengreater development(taraqqi).Theangelsdonothavethisdarkness (zulmat)(intheirconstitution)andasaresulttheirroadto (further)developmentisclosed.(Thisqualityisactuallylight and)tocallitdarknessislikepraisethatisrelatedwith censure.Thecommonpeoplewhoareasignorantasthefourlegged animalsthinkthatthehumanqualitiesofthepeopleofthe HaqqAllah(ahlitheHaqqAllah)areliketheirownhuman qualitiesandbecauseofthisbelieftheyarehumiliatedandleft out.Thistypeoferrorismadewhentheunseenarethoughttobe seen.Everystationhasitsownuniquedistinctionsandeach placeneedstheirownuniqueingredients.
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 Maarif-i Wujubi) The Mujaddid implores man to stop follwing his own intellect () and Aslongasmanisconfined/boundedinthechainofhisown intellect()andremainscoloredbyanythingotherthanthe HaqqAllah,heisworthless.Itisimperativeforthispathto forgeteverythingexcepttheHaqqAllahanditisimperativefor progressingonthispaththatallexcepttheHaqqAllahis annihilated(fana).Untilasthemirroroftheinnerrealm (batini)isfullycleanedfromthecolorandgrimeof contingentthings(imkan),itisnotpossiblefortheHaqqAllah toappearthere.Itisbecausetheknowledgeofcontingentness 56

(ulumiimkani)unitingwiththeknowledgeofnecessariness (maarifiwujubi)isimpossiblejustastwothingsofdifferent kindsunitingisimpossible. Question:SometimestheHaqqAllah(SWT)elevatesagnostic (arif)tothehonorofsustenance(baqa)andthensendshimback (tothepossibleworld)togiveperfectiontotheimperfect (nakis).Atthattime,hisknowledgeofcontingentness(ilmi imkani)thathehadlostbefore,comesback.Thatishis knowledgeofcontingentness(ilmiimkani)andknowledgeofthe (maarifiwujubi)unites.However,accordingtoyour interpretation,thatisliketwothingsofdifferentkinds uniting.Howdoyouexplainthat? Answer:Whenthegnosticwhohavenearnessto?????theHaqqAllah (arifibaqibitheHaqqAllah)returnstotheworldof contingentess(alamiimkan)thenhebecomesan'isthmus' betweenNecessity(wujub)andcontingentthings(imkan)andis coloredbythelights(nur)ofthetwostations. Insuchacase,iftheknowledge(ilmvamaarif)oftwo stationsunites,thenwhatistheharm?Because,thestation whereoppositesunitedoesnotremainoneinsteadistransformed intoseveralstations.Therefore,thatisneverthemistureof opposites.

Minha 26
return of the knowledge of the things (ilm al-ashya) Iftheknowledgeofthethings(ilmalashya)thatleavesduring thelevelofannihilation(martabaifana)comesbackduring sustenance(baqa)thenitdoesnotcreateanyblemishinthe perfectionofthegnostic(kamaliyatiarif).Instead,this returnbecomesthecauseofhisperfection.Itshouldbenoted thathisperfectiondependsonthisreturn.Itisbecausehaving reachedsustenance(baqa),thegnosticattainsthecharacterof theHaqqAllah.Theknowledgeofthethingsiscompleteinthe personoftheHaqqAllah(SWT)andthecontraryknowledgeisa reasonofdamage. 57

 Indeed,itistheconditionofthegnostic(arif)whohavebeen coloredinthecoloroftheHaqqAllah.Theform(surat)of attainingknowledge(ilm)withinthecontingentthings(mumkin) isthattheknower(alim)becomesknown(malum)andthatis themystery(hikmat)init.Thereforetheknowerisinfluencedby theknown.Thegreateristheknowledge,thegreateristhe influenceontheknower.Asaresult,theremaybemorecgange andfluctuation(taqallub)()intheknowerwhichisharmful forhim. However,thenatureofknowledgeofthepersonoftheNecessary existence(dhatiwajibiSWTh)isnotthesame.Buttheperson oftheHaqqAllah(SWT)isfreefromthatsituationthattheshape oftheknownwillenterhim.Instead,assoonasdivineknowledge entersintoarelationshipwiththematter,mattersreveal themselves. HolyisthatpersonWhodoesnotacceptanychangeinhisperson, attributesorActionsdespitemanydifferentsituations.The knowledgeofthegnostic(arif)whoattainsthecharacterofthe HaqqAllahisalsothesame.Itisbecauseofit,theformof knowledgeofthethingscannotenterhimandsocannotinfluence himorcreateconfusion!!!mixedfeeling!!!!.Therefore,itdoes notharmhimbutgrantshimperfection.Thismystery(hikmat)is amongthedeepestsecretsoftheHaqqAllah(A!).theHaqqAllah (EA!),throughthegraceofhisfriend(slm),honorshimamong HisservantswhomHewants.

Minha 27
The Station of Good-pleasure makhluqcreatedthing radhiwellpleased ridhagoodpleasure nafssoul

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Twelve years from the beginning of the time period that I had repented (az ibtida>I zamanI 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].

Ihadnotbeenabletoattainthisfelicityuntila reflection/ray(parto)from/ofthegoodpleasure(ridha)ofthat BlessedPresence(SWT)?????thatwasfulloflight,appeared beforeme.?????

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

Forattainingthisgift(niyamat),Iamsingingblessedpraises (hamdandsana)fortheHaqqAllah(SWT),suchblessedpraises (hamdvasana)thatmyLord(Rabb)likesandinwhichHeiswell pleased. MaypeaceandblessingsbeonHismessenger(Rasul)Muhammadand hisprogenyandfamily.

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 (faal) 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).

Atthattime,beingwellpleased(radhi)withthecreatedthings isbaddeedand beingdispleasedwithbaddeedsisobligatory(wajib). WhentheHaqqAllah(SWT)isnotwellpleasedwithbaddeeds,then howcanHisservantsbewellpleased(radhi)withbaddeeds? Insteadthentheservantfacesadifficultsituation.Therefore, thereisnocontradictionwhenoneisdispleasedwiththe HaqqAllah'screatedthingsbutatthesametimeiswellpleased withtheHaqqAllah'sacts(???).

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Afterthinkingalongthesamelines,praying(du<a)torelieve problems(balamusibat)isfoundtobebetter(mustahsan).Onthe otherhand,thosewhocannotdifferentiatebetweengoodpleasure (ridha)withthecreatedacts(???)anddisgoodpleasurewiththe createdthings,theyevenafterhavingattainedgoodpleasure (ridha)havebecomesuspiciousofhavingdisgoodpleasurepresent andhavetakenmanymeasurestowardthemoff.Indeed,theyhave saidthathateisharmfulforthestateofgoodpleasure(hali ridha)butnotthestationofgoodpleasure(maqamiridha).

What I have described is the truth, which I have learned through inspiration (ilham) from Allah. Peace towards them who follow guidance.

Minha 28
Checked1707 Reciting the Koran When Following the Imam The Mujaddid discusses his insight into the important matter in jurisprudence of reciting Sura Fatiha behind an imam. The Hanafi school says that the imams 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).
2Lasalataillabifatihatilkitab(Bukhari,Muslim)

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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 Shafii schools differ are of this type. Its outer and formal aspect (zahir va surat) accedes to the Shafii 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 Gods 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 Gods 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 Shafiis are right.

Note: Maturidi

In a mystic vision, (waqia) 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

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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 preeminence 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 MabdavaMaadHakikatKitabeviMinha28,49:8

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 Shafii, Malik or Ahmad ibn Hanbal. Imam Shafii 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. (alfuqahau kulluhum iyalu Abi Hanifa.)4 It is said that when Imam Shafii 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 Shafii 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, Shafii, Malik, Ahmad ibn Hanbal. They founded four eponymous schools of law. 4 Ahmad Sirhindi, Mabda va Maad, Minha 28, Persian original, p. 49 l. 8

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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 sufficient That 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.

Andatthetimethatthedisciplesofthatimperfect[teacher] congregatesinagroup,hisworkalsoreachescompletion(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,MaulanaYa<qubCharkhi(r)attainedtheperfectionin hisspiritualnurturefromAlauddinAttar(qaf).That'swhy MaulanaAbdurRahmanJam<i,inhisbooktheBreathofFellowship (NafahatalUns)atfirstreferredtoYa<qubCharkhiasa discipleofAlauddinAttarandonlylaterremarkedthathis transmission(nisbat)joinedKhwajaNaqshband. Whenaperfectfriendauthorizesoneofhisdisciplestogive spiritualnurtureafterattainingoneoftheranksoffriendship thentheauthorizationisofthatnature.Thenthediscipleisat thesametimeperfectandimperfect.Andthedisciplewhohas attainedtwoorthreeranksoffriendshipbecomeslikethatalso heisperfectinonewayandimperfectinanother.Itis becauseunlessthelastlevelhasbeenattained,allotherlevels canbecalledperfectinonewayandimperfectinanotherway. Still,whenaperfectfriendauthorizesanyofhisdisciplesto trainspirituallyafterhehadattainedacertainstationof 63

friendshipthenitdoesnotdependonhisattainingthelast levelofperfection. Althoughbeingimperfectisanobstacleonthepathofreceiving authorizationstillthenaperfectfriendwhoiscapableof makingsomeoneelseperfectselectssomeimperfectmanashis deputyandconsidersthatman'shandsashisownhands.Insucha condition,theharmfrombeingimperfectisnotlethal. theHaqqAllah(SWT)knowstherealmeaningofeverythingvery well.

Minha 30
yad dasht
The term yad dasht means perpetual presence (dawam-i hudur) of the Person (SWT).

Itisduetotheallcomprehensivenessoftheheart(jamiyati qalb)Somepeoplewhohaveattainedonlythestationoftheheart (maqamiqalb)mayattainthislevel()duetotheir 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).

Itmaybethatwhatsoeverthemastershavesaidaboutthe insertionoftheendinthebeginning(indirajinihayatdar bidayat)pointstothisouterform(surat)ofthisyaddasht.The 64

innermeaning(haqiqat)ofyaddashtisrealizedafterthe attainmentofpurificationofsoul(tazkiyainafs!!!)andthe purificationoftheheart(tazkiyaiqalb). However,ifyoutakethemeaningofpersonoftheHaqqAllah (dhatiHaq)as(martabaiwujub)thenthepersonofthe HaqqAllah(dhatipak)coordinates()alltheattributesof (sifatiwujubiya).Thenaftertraversingallthelevelsof contingentthings(imkanimaratib),alongwiththiskindof witnessing(shuhud)yaddashtisrealized.Andthismeaningis alsotakenintheselfdisclosureofattributes(tajallii sifat).Itisbecausetohavetheattributesinfrontisnota barforthepresenceofthepersonoftheHaqqAllah(SWT)(hudur idhatiHaqtaala). However,themeaningofpersonoftheHaqqAllah(SWT)(dhatiHaq taala)mayalsobetakenas(mujarradahdiat)whichisfree fromallthenames(ism),attributes(sifat),transmissions (nisbat)and(itibar).Inthatcase,realizationofyaddasht maybepossibleonlyafterprogressingbeyondallthelevelsof allthenames(ism),attributes(sifat),transmissions(nisbat) and(itibar). WhereeverIhavetalkedaboutyaddasht,Ihavetakenthelast mentionedmeaning.Itisnotevenappropriatetousetheterm presence(huduri)andthatiscleartothepeopleinthestation ofyaddasht.Itisbecausethisstationisabovebothpresence (hudur)andabsence(ghaibat).Itisnecessarytohavean attributebeforeyouwhichisappropriatefortheword"present (hudur)"whenyousay"present(hudur)".Themeaningofyaddasht isthesamethathasbeendescribedasthesecondmeaning,i.e. take(martabaiwujub)asthemeaningofpersonofthe HaqqAllah(dhatiHaq). Alongthislineofreasoning,itispossibletosaythatyad dashtisthelastlevelbecauseof(shuhud)andpresence (huduri).Itisbecauseafterthislevel(martaba)thereisno contingentthingsof(shuhud)andpresence(huduri).Instead therecomesbeingataloss(),ignorance(),orknowledge (marifat).Butitisnotthatknowledge(marifat)whatyou 65

considerknowledge(marifat).Itisbecausethatknowledge (marifat)ofyourisknowledge(marifat)ofacts(afal)and attributes(sifat).Andthisstationisfarabovetheknowledge ofthenamesandtheattributes(marifatiasmavasifat!!!). theHaqqAllahgivepeaceandblessingstoourblessedmaster Muhammad,thenoblestofallmen(sayyidalbashar)andhis 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, Godreliance (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 shuab-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).

Youmayevenseehimlackingpatience(sabr).Youmayevensee himactingasifhedoesnothavegoodpleasuretowardsthe HaqqAllah(ridha).Howcanyouexplainit? Answer:Attainingthesestationsisspecific(makhsus)/relatedto theheart(qalb)andspirit(ruh).Fortheelect(khwass),this 66

stationisrelatedtothesoulininnerpeace(nafsi mutmainna).However,whatsoeverisrelatedtothephysicalbody (qalib)doesnothavethissublimeknowledge(haqiqat).Onlythe hardness()oftheboby(qalib)turnsintosoftness(). OncesomeoneaskedHazrat[Abubakr]Shibli,Youclaimtobein love(mahabbat)[withGod.]Thenhowcanyouhaveabigbody [thatshowsthatyouareagluttoninlovewithfoodinstead]? Inanswer,HazratShiblirecitedthefollowingpoem:

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

Ifyoucanfindinthebody(qalib)ofaperfect(kamil)man somethingthatcontradictsthesestationsthenitisnotharmful inthecontextofhisinnerrealm(batin).Ontheotherhand, imperfectionsshowsitselfinboththeexternalside(zahir)and innerside(batin)inanimperfect(notkamil)manbecauseofthe imperfections()ofthesestations.Thiskindofpeopleare "greedy"fortheworld(dunya).Thingsopposingdivinereliance (tawakkul)arefoundinhisformandessence(suratvahaqiqat), impatienceandinstability()comesoutofbothhisheart (qalb)andbody(qalib)anddisgoodpleasure(qirahat!!!)exudes bothhisspirit(ruh)andbody(qalib).theHaqqAllah(SWT)has adornedhisfriends(wali)withtheseattributesandhasleft mostofthepeopleout(mahrum)fromtheirperfections(kamalat). Reason:WhyisthereanyImperfectionleftinaperfectMan Thereisafinewisdom(hikmat)isleavingthesethingsinthe friends(wali).Itis: 1)TRIALS:Thisworldisfortrials.Soitisnecessarythat truthdoesnotbecomedistinctfromfalsehood.(Ifitwerethen thetrialwillbecometooeasy). 67

notespiritualgrowthisitrushd? 2)SPIRITUALGROWTH():Evenifthesethingsremaininthem onlyinform(surat),(theyhavesomeeffectinthefriends).If theycompletelyleavethefriend(wali)thentheirgood instructiongiving()willcease.Thentheywillbestagnantin astationliketheangels(firishta).(Becausethentherewillbe nofightbetweenthehighersoulandthelowersoul(nafs).Itis thisfightthatgivesmananopportunityforgoodinstruction giving.) Peacetothemwhofollow???????wellguidedness(hidayat)and believethatfollowingHazratMuhammad((slm)!!!)imperative.the HaqqAllahgivepeaceandblessingstohisfamily.

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

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theHaqqAllah(SWT)havehiddenHisfriendssowellthateven theirouterside(zahir)donotknowabouttheperfectionsof theirinnerrealms(kamalatibatin).Howcanthenotherpeople knowaboutthem?Thetransmission(nisbat)thathasbeengiven fortheirinnerrealm(batin)iswithoutwhatmannerand withoutwhatmanner(bichunivabicheguni).sincetheirinner realm(batin)isrelatedtotheworldofcommand(alamiamr), theyhaveattainedthatpart.Howcantheirouterrealms(zahir) ofwhichmanyanalogiescanbefoundknowtheiressence (haqiqat)? Insteaditismorelikelythatforitsignoranceandlackof relationship,hewilldenythereceiptofthistransmission (nisbat). Oritmaybethathewillacceptthereceiptofthistransmission (nisbat)buthewillnotknowwithwhichbeing(dhat)isthis relationship.Insteadwhathappensformostofthetimesisthat thebeing,withwhomhehastherealrelationship,denieshim. Thesehappenbecausethistransmissionnisbat)isofavery exaltedlevelandtheouterside(zahir)istoolowin comparison.Eventheinnerside(batin)isinfluencedbythe influenceofthistransmission(nisbat)andbecomefreefrom limitsinmposedbyseeing()andfeeling!!!().Hedoesnot knowwhatishekeepingandwithwhatishekeeping!!!!. Thereforehehasnoalternativebutdenythatheknowsknowledge (marifat). BecauseofthisHazratAbuBakr,thechampionoftruth,have said: Tobecomeincapableofknowingiscalledknowing. Hereperception(idrak)meansattainmentofaspecial transmission(nisbat)thatcannotbeknown.Itisbecausetheone whoperceives(sahibiidrak)isdefeated()andhecannot knowntheknown.Andtheotherscannotknowhisstate(hal)that havebeendescribedabove

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Minha 34
Deviant beliefs (bidat-i itiqad) Someonedressedlikeasufiwasdoingsomethingthatwas deviantbeliefs(bidatiitiqad).Iwassuspiciousabouthim. SuddenlyIhadavisionthatalltheprophets(slm)havegathered togetherandcommentingonthatman:"Thismanisnotamongus." ThenIrememberedaboutanothermanaboutwhomIwasalso suspicious.WhenIaskedabouthim,theprophets(Slm)said:"He isamongus." IseekrefugeintheHaqqAllah(SWT)fromdeviantbeliefs( itiqad)andseekrefuge(panah)frommockingHishonored prophets.

Minha 35
Explanation of the Mutashabihat
Ive been shown that the terms nearness (qurb), withness (m aiyat) 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 (tawil). 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!

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Minha 36
emulation of the Prophet I(yinfaqir)sometimesprayedthefinalprayerofthenight (salat??alwitr)onthefirsthourofthenightandsomeother timesonthelasthourofthenight.Onenightitwasmanifested tomethatforthedevoteewhogoestosleepwiththeintention thathewillawakeonthelasthourofnightandpraythewitr prayer,theangelinchargeofwritinggooddeedsforhimwrites gooddeedsonhisbookofdeedsfortheentirenightuntilwitr. Therefore,itisbettertopraythewitrprayerlater.Stillto me(thisfaqir),nothingisacceptableexceptemulationofthe BestofMen(slm)onthematterofprayingthewitrprayerearly orlate.Idonotconsideranyblesseddeedequaltothe emulationoftheMercifulProphet(slm).Theblessedprophet sometimesprayedthewitrprayerattheearlyhoursofnightand sometimesonthelasthourofnight.I(thisfaqir)consider myselffortunateifIcanemulatetheBlessedProphet(slm)in anyofhisdeedsevenonlyinform.Aboutsomesunnapractices, somepeoplegivegreaterimportancetosomedeedswiththe intentionofbeingawakeforthewholenight.?????Idon'tbuy beingawakeforathousandnightbutwithouttheemulationofthe BlessedProphet(slm)forthepriceofhalfagrainofbarley! (???) Iamsequesteringmyselfinthemosque(itiqaf)forthelastten daysofRamadanforworshippingtheAlmighty(ibadat).Onthis timeItellmycompanionstohavenotintentioninmindexcept theemulationoftheBlessedProphet(slm).Itisbecauseofwhat benefitisoursinglemindednessandcuttingoffourrelationship withtheworld?Instead,ifwecanemulateasinglesunnathenin returnwearewillingtoacceptahundredmisfortunes. Actually,withoutthebenefitoftheemulationoftheMerciful Prophet(purnur???)(slm),wearenotwillingtohaveathousand singlemindednessandcuttingoffrelationshipwiththeworld.As somepoethavesang:
He who has an evergreen flower garden in his home Why does he need gardens or the season spring?

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MaytheHaqqAllah(SWT)grantustheabilitytoemulatethe BlessedProphet(slm)perfectly.Peaceandblessingsbeonour BlessedProphetandhisfamily.

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. Its because he does not consider himself to be worthy of that love in any way. Love and knowledge (mahabbat va marifat) is on [the level of] the attributes and thats all; [its 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 (Itibarat) [fine germs of attributes] have emerged.

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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 Thecomparativerankofknowledge(fadilatiilm)isaccording totheimportanceofthesubjectoftheknowledge.Thegreateris theimportanceofthesubject,thehigherrankedisits knowledge.Therefore,innerknowledge(ilmibatin)ofthesufis isrankedhigherthanouterknowledge(ilmizahir).Similarly, outerknowledge(i.e.knowledgeoftheKoran,Hadith,thesacred lawandkalam)isrankedhigherthantheknowledgeofhair cuttingorweaving. Thereforeitisessentialtobeawareofthehighlevelofthe pirhislevelisseveraltimeshigherthantheteacherwho teachestheouterknowledge.Similarly,itisessentialtobe awareofthehighleveloftheteacherofouterknowledgehis levelisseveraltimeshigherthanthatteacherwhoteaches barberingorweaving.Andtherearesuchrankingsinlevel betweeneverybranchofouterknowledge. Theteacherofthescienceofkalam(ilmikalam)and jurisprudence(fiqh)isrankedhigherthantheteacherofgrammar (nuhvasarf).Similarly,theteacherofgrammarisrankedhigher thantheteacherofphilosophy.Itissobecausephilosophyis notasciencethatweneed.Mostofitstopicsarenonessential anduselessandonlyfewtopicshavebeentakenfromIslamic booksandeventhentheyhavechangeditinsuchawaythatthey haveproventhemselvestobethe'wisefools.'Thereisnoroom forknowledgehere.Theknowledgederivedfromprophethoodisfar fromtheknowledgefromphilosophy(aqlinazari). Itshouldbementionedherethattheobligationtothepirisfar greaterthantheobligationtoanyoneelse.Indeed,therecanbe nocomparisonbetweentheobligationtothepirtoanyother. 73

AfterthetheobligationtotheExaltedtheHaqqAllahforHis blessingsandtheobligationtoHismessenger(slm)forhisis theseniorityoftheobligationtothepir.Actually,everyone real(haqiq)piristhemessengeroftheHaqqAllah(slm)himself. Althoughthethephysicalbirthisfromtheparents,theguide spiritualbirthisfromthepir.Thephysicallifeisonlyfora fewdaysbuttheguidespirituallifeiseternal.Pirishewho cleansestheguidespiritualfilthofhisdisciple.Throughhis qalbandruh,thepircleansesthespiritualfilthintheinner realmofthediscipleandpurifiesthedisciple'sspirit.When thepirgivesguidefaceturning(tawajjuh)toadisciple,the spiritualfilthofthediscipleaffects(darkens)thepir(orthe giverofthetawajjuh)andthiseffectlastsforalongtime.Pir isthemanviawhosemediummanreachestheGloriustheHaqqAllah whichisthehighestgoodintheworldandtheLastworld.Itis viathemediumofthepirthattheinstigatingsoul(nafsi ammara)whichisbynaturedirty(khabas)ispurifiedandfrom themaqamofdirtiness(ammara)iselevatedtothemaqamofbeing ininnerpeace(itminan)andfromitsnaturalstateif faithlessness(kufr)iselevatedtothestateoftrueIslam (Islamhaqiqi).Likeapoethaswritten:
Gar bi-gu>im sharh-I in bi-had shod What can I say! Its detailed [benefits]! Its without bounds! If I write its benefits I 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. Pirs dis-satisfaction is the disciples 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.

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We seek the refuge of Allah from this!

page59,2 Faultsinthecreedofthefaithandlazinessisperformingthe shariaasaresult.Thereisnoquestionofstateandpassingthe highstations(maqams). Havinghurthisspiritualteacher'sfeelings,ifadisciple (murid)canfeeleventheremnantofhisstate(hal),thenhe shouldconsiderittobe(istidraj).Itisbecauseits resultwillbebadinthereturnanditsresultisnonebut disaster().theHaqqAllahgivepeacetothefollowersof 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 (lataif), 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 (lataif) 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)

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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 (lataif) 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 (lataif). 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 welldefined 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 (lataif) 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, ...............

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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 (lataif) from the body (latifa-i qalib). The mystery of why vibrations and feelings are still in the body even after those six subtle centers (lataif) 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.

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It is not necessary for spiritual journey that all subtle centers (lataif) 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 (lataif) 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 (lataif), 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
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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.

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Slm who follow wellguidedness??????// and consider the emulation (mutabaat) 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 its 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 taalluqs or relationships. For example, if it has a taalluq of commandingness (mamur), then a command originates. Or if it has a taalluq of prohibitingness (manhi), then it is called a prohibition (nihi). Or if it has a taalluq 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

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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 things] external existence (wujud-i khariji). [However, the essence] may not have that [same characteristic] with respect to [that things] 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 fil 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 (Daira-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 (daiira-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

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(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) YoushouldknowthatourMercifulMaster(ProphetMuhammadhudur akram)(slm)wasintheheavenlyascension(miraj)bothbodily (jismi!!!)andspiritually(ruhani)andwhatsoeverhehadseen werethroughbothhisowneyesandthroughunveiling(kashf???). However,allotherswhohasthesevisionsonlythroughhisgrace seethem(mushahida)spirituallyonlynotatthesametimewith bothbodilyeyesandspiritualeyes.Likeapoethaswritten:
The caravan where my friend is I 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 peaceofferings!

Minha 41
Engenderingness (takwin) Engenderingorbringingthingsintoengenderedexistence(takwin) isarealattribute(sifatihaqiqi)oftheHaqqAllah(SWT).The followersofAbulHasanalAshariregardengenderingness(takwin) asanadditionalattribute(sifatiidhafiya).Theyconsiderthe attributesofpowerfulness(qudrat)anddesiringness(irada)as allthatisneededforcreatingthecosmos.Inactuality, engenderingness(takwin)isaseparatesifatihaqiqiinaddition topowerfulness(qudrat)anddesiringness(irada).Theattribute powerfulness(qudrat)meansthatdoingsomethingandnotdoing thatthingarebothright.Anddesiringness(irada)means decidingononeofthetwooptionsofdoingitornotdoingit. 82

Therefore,therankofpowerfulness(qudrat)isabovetherankof desiringness(irada).Therankofengenderingness(takwin) whichweconsiderasasifatihaqiqiisbelowtherankof powerfulness(qudrat)anddesiringness(irada).Thetaskforthis sifatistobringingthedecideduponobjectintoexistence powerfulness(qudrat)isthesifatformarkingthedirection correctly,desiringness(irada)isthesifatfordecidingofthe directionandengenderingness(takwin)istheattributefor bringingthedecidedupondirectionintoexistence.Therefore, thereisnoalternativebuttoacceptengenderingness(takwin)as aseparateattribute.Itslevelislike"abilitytodothework" whichtheulamaofmainstreamSunnicommunityhavedecidedfor men.Thereisnodoubtthatthisabilityisevenafter powerfulness(qudrat)hasbeendecidedupon.Itisevenafterthe relationshipwithdesiringness(irada)hasbeendecided.The firmnessforbeingexistantisrelatedtothisability.This abilityconsidersdoingitimportantandnotdoingitisabsent there. Theleveloftheattributeengenderingness(takwin)isthesame. Itisnecessaryforittohavethefirmnessofbeingexistent. However,thisneed(idhab)doesnotcreateanychangewithinthe personoftheHaqqAllah(SWT).Itisbecauseitisfixedafter thesifatpowerfulness(qudrat)andsifatdesiringness(irada) hasbeenfixed.Actually,therealmeaningofpowerfulness (qudrat)istofirmlydefine(ordetermine???)doingsomething andnotdoingsomething.desiringness(irada)determinesoneof thesetwosides.Thisisagainsttheopinionofthewise philosophers.Theyregardthefirstcondition(i.e.ifHewants Hecancreate)astrueandregardthesecondcondition(i.e.if HedoesnotwantHedoesnotcreate)asfalse.Theyalsodenythe attributedesiringness(irada).Accordingtothemclearneed (idhabsarih)isobligatory.ThepersonoftheHaqqAllahthe ExaltedandOminipotentliesmuchabovethislevel. Thatneed(idhab)thatisrelated/joinedwithdesire (desiringness(irada))andiscreatedafterdeterminingoneof thetwochoicesofpowerfulness(powerfulness(qudrat))doesnot denyfreewill(ikhtiar).Insteadthatmakesfreewill(ikhtiar) compulsory. 83

IbnalArabi'sunveiling(kashf)alsoagreestotheviewofthe philosophers.Regardingpowerfulness(qudrat),hethinksthatthe firstconditionistrueandthesecondconditionisfalse.Butif ithappensthen(idhab)isacceptedandasaresultdesire (desiringness(irada))hasnofunction.Itisbecausetwo situations()arenotfoundherewhereyoudetermineoneoutof twothingsofthesamekind.However,itcanbesolvedifyou determine(idhab)withintheattributeofengenderingness (takwin).Itisbecauseitisbeyondthenecessityofneed(). Thisdifference()isveryfineandnoonebeforemehave describedit.TheMaturiditheologianshaveacceptedthis attributeofengenderingness(takwin)buttheyhavenotdiscussed thisfinepoint.TheMaturidisarethemostexaltedofall theologians(mutakallimun)becausetheyfollowthesunna steadfastly.Ialsofollowthem. theHaqqAllah(SWT),throughthegrace(tufail)ofHazrat Muhammad,thenoblestofallprophets(sayyidalmursalin),keep ussteadfastonhiscreedthatiscorrectandtrue.

Minha 42
Vision of Allah Itistruethatthefaithful(mumin)willseetheHaqqAllah (<azzavajallahu)inthelastworldandamongthemanyfactions andphilosophersofIslam,onlytheSunnisbelieveinit.The othersdenybecausetheyelevatethehidden(ghaib)abovethe present(hadir!)andthatiserroneous.!!!!!Whentheobject thatisseeniswithoutanycomparisonorparallelthenthat visionwillalsobewithoutanycomparisonorparallel.You shouldbelieve(iman)itbutyoushouldnotspendalotoftime pondering(mashgul)onitsrealnature(kaifiat). Presently,thisknowledgehavebeenmanifestedtotheelectof thefriends(awliyaikhass!!!!).Whatsoevertheysee,although thatmaynotbeactualvision(ruiyatihaqq!!!),isatleast 84

somesortofvision.Buttherealconditionwillbejustasthe sunnasays: AsifyouareseeingthepersonofAlmightyLordoftruth. Inthedayoflastjudgement,allthefaithfulwillseethe HaqqAllah(SWT)withtheirowneyesbuttheywillnotbeableto understandhim.JustlikeitsaysintheKoran: Eyeswillnotbeabletounderstandhim.(Koran) Theywillonlybeabletounderstandtwothings: 1)Theviewerwillattainknowledgeofbelief(ilmal yaqin). 2)Throughthatvision,hewillattainhappiness,good pleasure()andtheirtaste. Exceptthesetwo,allotherthingsnecessaryforvisionwillgo away. Thisisaverycomplexandfine()pointinkalam(ilmal kalam).knowledge()isunabletoproveitortovisualizeit. Theulamaandsufis(alimvasufi)whofollowonlytheprophets haveseenitthroughthelightoftheperspicacity(nuri firasat)attainedfromthelightofprophethood(nurinubuwat) alongwiththeothermattersofkalam(ilmalkalam).When knowledge()cannotproveit,theSunniulamaseeitwiththe lightoftheperpicacity(nurifirasat).Butthesufisattain inspirationandwitnessing(kashfvashuhud)alongwiththelight oftheperpicacity(nurifirasat).

Unveiling and Perspicacity (kashf va firasat): the Difference Thedifferencebetweenunveilingandperpicacity(kashfva firasat)isjustlikethedifferencebetweenestimationand perception().Perspicacity(firasat)transformsthingsthat areconcrete(nazriat!!!)intothingsthatcanbeestimated() andinspiration(kashf)inturntransformsthatintothingsof 85

perception().TherearemattersonwhichtheSunniulamahave spoken,buttheiropposingpartywhogiveprecedencetoknowledge ()denythem.Alltheseareofthesamekind.Theyhaveknownit throughthelightofperpicacity(nurifirasat)andseenit throughtrueinspiration(kashfsahih).Ifalltheseare describedsomewhereindetailthenonlythingtobegainedis drawingdiagramsandgivinglectures()!!!.Itishardtoprove ittrhoughrealproofsandevidences.Itisbecausethethinking andsightofknowledgeisblindinprovingthemanddrawingtheir diagrams.Thosewhothinkthatonthesematterstheywillprove itwithproofsandevidencesandoverwhelmtheoppositionwill fail.Theiroppositionwillonlythinkthatjustastheir evidencesareweakandfaulty,theirdecisionsarealsoweakand faulty. Asanexample,theSunniulamahavedecidedon"powerfulnessof action"(istata'atma'alfal)anditisatrueandcorrect propositionthathasbeenproventhroughthelightofperpicacity andtrueunveiling(nurifirasatvakashfisahih).Butthe evidencesandproofsthattheyhavebroughtareveryweakand incomplete.Theirstrongestevidence: Thereshouldbenodifference()betweentwoera.Itis becausethematter(jawhar)andaccident('arad)aremutually exclusive.Bothexistingintimetogetherisnotatallpossible. Theopposingpartyhavecalledthisevidenceweakandincomplete andsotheyhaveconsideredthatpropositionasfaulty.Butthey havenotbeenabletounderstandthatthismatteraswellasthe othermattersthattheSunniulamahaveproposedhavebeen derivedfromthelightofprophethood(nurinubuwat)through perpicacity(nurifirasat).Butitisourweaknessthatwetry toplacemereestimation()andvisiongiventousbythe HaqqAllah()asproofbeforetheopposingpartyandeventryto establishitthrough().It'sresultwillbethatour estimation()andvisiongiventousbytheHaqqAllah()will notbeacceptedasproofbytheopposingparty.Ifsothenwe havenothingelsetodoexcepttoclearlydescribeitandbring itbeforeothers.Hewhobelieveinthepropercreedlikea perfectMuslimwillacceptit.Ontheotherhand,thewill 86

denyit. The Exalted Rank of the Maturidi School

WhatanexaltedschoolistheschoolofShaykhofIslamShaykh AbuMansurMaturidi()amongthetheSunnitheologians!Hehas considereditenoughonlytodescribetheaim().Theulamaof thisschoolhavecarefullydistancedthemselvesfromfine philosophicaldebates.AmongtheSunniulama,ShaykhAbulHasan alAshariisthefirstonetodeliverhispropositionswithfine philosophicalarguments.Heusedtodesirethathewillestablish theSunnicreedsthroughphilosophicalarguments.Itisdaunting taskanditmakestheopposingpartymorecourageous.Asa result,theyspeakbadlyontheleadersofthereligionandleave thepathofthe(salafisalihin). theHaqqAllahkeepusfirmonthecreedofthepeoplewhofollow thecorrectpathwhohadbeenablazewiththelightofthe prophethood.theHaqqAllahgivepeaceandblessingsonthe messengeroftheHaqqAllah.

Minha 43
Certitude On 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. theHaqqAllahhascommanded: 87

PropagatetheblessingsofyourLord. AndsoIamdescribingonthisgreatblessing(niyamat): Mycreedonmattersofkalam(ilmalqalam)isidenticaltothe creedoftheSunnis.(Ibelievethiscreedwithafirmcertitude, acertitudesofirmthat)whenIcompareittothecertitude (yaqin)thatIhaveonworldlymatters(),(itissoweakthat) itseemslikeadream()(whencomparedwiththecertitudeof theformer). Forexample,whenIcomparethecertitude(yaqin),thatIhave receivedfromeverymatterofkalam(ilmalqalam)withthe certitude(yaqin)thatIhaveregardingtheexistenceofthesun thenthecertitude(yaqin)ofthesecondtypepalesbeforethe certitude(yaqin)ofthefirsttype.Idon'tcareifthewisemen acceptmysayingornot,indeedIthinkthattheywillnotaccept it.Itisbecausethispropositionisbeyondknowledgeandmenof outerknowledge(zahir??)willrejectit. Onthismatter,therealmeaning(haqiqat)isthefollowing: Certitude(yaqin)isamatteroftheheart(qalb).Thecertitude (yaqin)regardingtheexistenceofthesunisattainedthrough organsofperceptions.Theseorgansarelikespieswhogather knowledgeinvariouswaysandtransmittotheheart(qalb). Ontheotherhand,thecertitude(yaqin)relatedtoanyofthe mattersofkalamisestablishedintheheartdirectlywithout goingthroughanyoftheorgansofperception.Itisattainedas aninspiration(ilham)fromAlmightytheHaqqAllahwithoutany medium. Therefore,thefirsttypeofcertitude(yaqin)istheknowledge ofCertitude(ilmalyaqin),andthesecondtypeofcertitude (yaqin)isVisionofCertitude(ainalyaqin).Thereisagreat disparitybetweenthesetwolevels;(thefirstlevelofcertitude ismuchstrongerthanthesecondlevel.)Likeapoethave written: Ishearingiseverthesameasseeing?

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Minha 41
Engenderingness (takwin) Engenderingness(takwin)isarealattribute(sifatihaqiqi)of theHaqqAllah(SWT).ThefollowersofAbulHasanalAshariregard engenderingness(takwin)asanadditionalattribute(sifati idhafiya).Theyconsidertheattributesofpowerfulnessand desiringness(qudratvairada)asallthatisneededforcreating thecosmos.Inactuality,engenderingness(takwin)isaseparate realattribute(sifatihaqiqi)inadditiontopowerfulnessand desiringness(qudratvairada).Theattributeofpowerfulness (qudrat)meansthatdoingsomethingandnotdoingthatthingare bothright.Anddesiringness(irada)meansdecidingononeofthe twooptionsofdoingitornotdoingit.Therefore,therankof powerfulness(qudrat)isabovetherankofdesiringness(irada). Therankofengenderingness(takwin)whichweconsiderasa realattribute(sifatihaqiqi)isbelowtherankof powerfulness(qudrat)anddesiringness(irada).Thetaskforthis sifatistobringingthedecideduponobjectintoexistence. Powerfulness(qudrat)isthesifatformarkingthedirection correctly,desiringness(irada)isthesifatfordecidingofthe directionandengenderingness(takwin)istheattributefor bringingthedecidedupondirectionintoexistence.Therefore, thereisnoalternativebuttoacceptengenderingness(takwin)as aseparateattribute.Itslevelislike"abilitytodothework" whichtheulamaofmainstreamSunnicommunityhavedecidedfor men.Thereisnodoubtthatthisabilityisevenafter powerfulness(qudrat)hasbeendecidedupon.Itisevenafterthe relationshipwithdesiringness(irada)hasbeendecided.The firmnessforbeingexistantisrelatedtothisability.This abilityconsidersdoingitimportantandnotdoingitisabsent there. Theleveloftheattributeengenderingness(takwin)isthesame. Itisnecessaryforittohavethefirmnessofbeingexistent. However,thisneed(idhab)doesnotcreateanychangewithinthe personoftheHaqqAllah(SWT).Itisbecauseitisfixedafter thesifatpowerfulness(qudrat)andsifatdesiringness(irada) hasbeenfixed.Actually,therealmeaningofpowerfulness 89

(qudrat)istofirmlydefine(ordetermine???)doingsomething andnotdoingsomething.desiringness(irada)determinesoneof thesetwosides.Thisisagainsttheopinionofthewise philosophers.Theyregardthefirstcondition(i.e.ifHewants Hecancreate)astrueandregardthesecondcondition(i.e.if HedoesnotwantHedoesnotcreate)asfalse.Theyalsodenythe attributedesiringness(irada).Accordingtothemclearneed (idhabsarih)isobligatory.ThepersonoftheHaqqAllah(SWT) liesmuchabovethislevel. Thatneed(idhab)thatisrelated/joinedwithdesire (desiringness(irada))andiscreatedafterdeterminingoneof thetwochoicesofpowerfulnessdoesnotdenyfreewill (ikhtiar).Insteadthatmakesfreewill(ikhtiar)compulsory. IbnalArabi'sunveiling(kashf)alsoagreestotheviewofthe philosophers.Regardingpowerfulness(powerfulness(qudrat)),he thinksthatthefirstconditionistrueandthesecondcondition isfalse.Butifithappensthen(idhab)isacceptedandasa resultdesire(desiringness(irada))hasnofunction.Itis becausetwosituations()arenotfoundherewhereyoudetermine oneoutoftwothingsofthesamekind.However,itcanbesolved ifyoudetermine(idhab)withintheattributeofcreation (sifatiengenderingness(takwin)).Itisbecauseitisbeyond thenecessityofneed(). Thisdifference()isveryfineandnoonebeforemehave describedit.TheMaturiditheologianshaveacceptedthis attributeofcreation(sifatiengenderingness(takwin)!!!)but theyhavenotdiscussedthisfinepoint.TheMaturidisarethe mostexaltedofalltheologians(mutakallimun)becausethey followthesunnasteadfastly.Ialsofollowthem. theHaqqAllah(SWT),throughthegrace(tufail)ofHazrat Muhammad,thenoblestofallprophets(sayyidalmursalin),keep ussteadfastonhiscreedthatiscorrectandtrue.

Minha 44

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Annihilation of Desiringness (fana-i irada) When,throughthegrace(fadl)oftheHaqqAllah,thesufi seeker'sheart(qalbitalibihaqiqat)becomesfreefromall desiresandhedesiresnothingbuttheHaqqAllah(SWT)thenhe receivesthosethingswhichhadbeentheaims()atthetimeof hiscreation.Thenhebecomescapableofrealworship(bandegi haqiqat!!).TheniftheHaqqAllahsodesires,Hesendshimtothe worldtospirituallyelevate(tarbiyat)imperfectbeings(nakis ).Atthattime,theHaqqAllah(SWT)giveshimadesire (desiringness(irada))aswellasafreewill(ikhtiar)sothat hebecomesfreeandindependent(permitted!!!)inbothword andaction.Itislikewhenaslavehasbeensopermitted,hehas freedominhiswordsanddeeds. Thisstationisthestationofmoldingone'scharacterinthe "characteroftheHaqqAllah".Whatsoeveramanonthisstation desires,itisforothersandhisaimistohelpothersnot himself.TheaimoftheHaqqAllahisthesame;thisblessed desire()isfitforonlytheHaqqAllah. Itisneverimportant()orallowed(jaiz)forthisdesirer (sahibidesiringness(irada))thathisdesireswillalwaysbe met.Itisbecausetothinklikethatistantamounttotaking partnerstotheHaqqAllah(shirk).theHaqqAllah(Exaltedand Almighty)havesaidintheHolyKoranonhisbelovedMuhammad (slm):
You will not be able to guide him whom you love. Allah guides him whomever He wants. (Koran)

WhenthedesiresofHazratMuhammad,thenoblestofallmen, (slm)maynotbefulfilledthenwahtcanbesaidonthedesires ofothermen? Itisalsonotnecessarythatallhisdesireswillbetothe likingoftheHaqqAllah(AlmightyandHoly).Haditbeenso,then theHaqqAllah(SWT)wouldnotobjectedtosomewordsanddeedsof ourblessedprophet(slm).LiketheHaqqAllah(SWT)havesaid:

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Itwasnotappropriatefortheprophet(Koran) Heisnotforgiveninthisverse.AfterthattheHaqqAllah(SWT) said: theHaqqAllah(SWT)hasforgivenyou.(SuraAnfal,verse 68) Forgivenesscomesonlyafterafault. Atthesametime,itshouldalsoberememberedthatallthe desiresoftheHaqqAllah(Almightyvashanuhu)isnottoHis likinge.g.unbelief(kufri)andsin(gunah). !!!!!!!!!! (BecausetheHaqqAllah(SWT)desires(desiringness(irada)) these.ElsetheseactionswouldnotevenexistandHisservants wouldnotevendonethem. ItisliketheHaqqAllah(SWT)havesaid: theHaqqAllah(SWT)doesnotlikeunbelief(kufri)fromHis servants.(Koran) SowhenthedesireoftheHaqqAllahmaynotbetoHislikingthen thedesiresoftheservantmaynotbetothelikingtothe HaqqAllah(ExaltesisHe).)

Minha 45
Speech of the Haqq is the guide Onthesufipath(suluk),myguideisthewordofGod(kalam)and myteacher(pirormurshid)istheKoran.Withoutthegood guidancegiving(???)oftheMercifulKoran(Koranikarim),we wouldnothaveknownhowtoworshipthetrueObjestofWorship (mabud).Everyfleckofdustonthispathsays"Iamthe HaqqAllah?ilah"andbeckonsthewayfarerinHisworship!!!.If thatfleckofdustiscomparable,thenitshowsasuncomparable ()orifithasaparallelthenitshowsasifwithouta 92

parallel. Here,contingentthings(imkan)isinterwinedwithnecessity (wujub)anddestructionandpermanence()arestrunginthe samestring.Ifitisfalse(batil)thenitshowsintheformof truth(suratihaqq)andifitismisguided(ghumrah)thenit showsintheformofgoodguidance(suratihidayat).Thepoor wayfarer(salik)becomeslikeablindwayfarer(musafir)turns hisfacetowardseveryonethinking"ThisismyLord."the HaqqAllah(SWT)praiseshimselfbyreferingtohimselfas "Creatoroftheearthandtheheavens"and"Lordoftheeastand thewest."Inmyascent(uruj)whenalltheseimaginaryidols (mabudkhayali)camebeforeme,admittedthattheydidhovethe abovementionedattributesandbecamedestroyed.ThenIturnedmy faceawayfromtheseimaginaryidolssaying"Idonotlovethem whoaredescendinginthehorizonandwhowillbedestroyed"and decidedthatnooneismyobjectofattention(qiblaitawajjuh) exceptthepersonoftheNecessaryExistence(dhatiwajibal wujud). Supplication AllpraiseistotheHaqqAllahwhohasgivenuswellguidedness aboutthis.HadtheHaqqAllahnotgivenuswellguidedness (hidayat),wewouldnothavebeenguided.Verilythemessengers ofourLordcamewiththetruth.

Minha 46
Belief On Baqibillah HazratKhwajaBaqibillahhadaspecialrelationshipwithfour people,oneofthembeingmyself.Weallhadouruniquebeliefs ontheKhwajaandthat'swhyweallhadouruniquehal.Ifirmly believedthatnooneelseafterourblessedProphet(peacebe uponhimandhisfamily)couldofferhisdisciplessucha [effective]highlevelofcompanionship(suhbat),,(tarbiyat) andwellguidedness.AndIusedtoexpressmygratefulnesstothe HaqqAllahthatalthoughIneverenjoyedthecompanionshipof HazratMuhammad,theBestofMen(slm)stillIwasnotleftoutof 93

thegoodfortuneofhavingthecompanionshipofsomeonewitha highstaturelikemymaster.HazratKhwajausedtosay:"Thatman believesthatIhaveattainedperfection(kamalat)butdoesnot believethatIamaguidetowardstheHaqqAllah(sahibirshad). Andtohimtheleveloftheguide(irshad)ishigherthanthe levelofperfection(kamalat)."Andthatman:"Hedoesnot maintainanyrelationshipwithmeatall."Aboutthethirdmanhe usedtosay:"Hedeniesus."Inreality,weattainedknowledge (marifat)proportionatetoourbeliefs.

Don't Deify the Pir

You should know that the disciple's (murid) belief about his pirs 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. p71para2l3 Butitisnecessarythatnoneshouldgivehispirhigherrank (fadilat)thanthemwhosegreatness(bozorgivaazimat)have beendeterminedbythesharia.Itisbecausethatwillbe excessivevenerationwhichisbad.TheShiitesshowanexcessive venerationonlytothefamilyofHazratMuhammad(ahlibayat) andthatistheirfault.TheChristians,duetoanexcessive veneration,havemadeJesusthesonoftheHaqqAllahandasa resulttheyhavefacedapermanentloss.Ifsomeonegivesa higherranktohisspiritualmaster(pir)toanyother,except forthosewhosegreaterrank()havebeendeterminedinthe sharia,thenitisacceptable(jaiz).Instead,todosois necessary(wajib)foradvancinginthespiritualpath(tariqat). Togivesuchhigherrank(fadilat)isnotaccordingtothe disciple'sownvolition(murid...);insteadifthediscipleis capablethensuchabeliefappearsspontaneouslyinhismindand 94

throughthemedium(wasila)ofsuchbeliefheattainsthe perfections(kamalat)ofhismaster(pir).However,ifgiving suchahigherrankisaccordingtothedisciple'sownvolition andhetriestocreatesuchabeliefagainsthistruebeliefthen itnotallowed(jaiz)andhegainsnothingthroughit. (end)

Minha 47
The Zikr of Negation-Affirmation Themostexaltedrankalongwiththeverseof(qalimatayiba) LailahaillatheHaqqAllah,inthechantingofnegation affirmation(nafiithbat)isthatyouhavetoputeverythingin thenegation(nafi)whatsoeverappearsbeforeyouinvision, knowledge,'unveiling'and'witnessing'(mushahida)althoughthat maybepureandineffableandwhilesayingtheaffirmation (ithbat)youwillhavetosaytheHaqqAllahverballyaswellas intheheart(qalb).Withoutthis,therewillbenothingelsein it.Itislikethepoem:
You can't hunt the phoenix O hunter! Pick up your net Whosoever puts out a net hoping to catch the phoenix He returns home empty handed

Supplication Slmwhofollowthewellguidednessandperfectfollowersofthe ChosenOne.AndtheHaqqAllahgivehimandhisfamilypeaceand blessings.

Minha 48

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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.

(Itshouldbenotedthat)Theposition()oftherealityofthe KaabaoftheLord(haqiqatiKabaiRabbani)isabovethe positionoftherealityoftheKoran(haqiqatiKoran). !!!!!!!!!!!!!!!!Itiscompletelywithoutanyattributeorcolor (bisifativabirangi).Thereisno(shanvaitibar)isthis position(maqam).Eventhereisnoabilityinthispresence (durbar)tomakeholyandclean().

??????poem Itisansublimeknowledge,sosublimethatnosufihasever beforespokenonit;norevenhavegivenaclue.However,Ihave beenhonoredwiththisknowledgeamongallmypeers.!!!! IhavereceivedallthesethroughthegraceofHazratMuhammad, thebeloved(habib)oftheHaqqAllah,asagiftfromhim.the HaqqAllahgivepeacetohimandhisfamily!

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

Justastheeverythinginformprostratesbeforetheformof Kaaba(suratiKaba),alltheirrealitiesprostratebeforethe realityofKaaba(haqiqatiKaba).

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NowIshalltellyouawondrousthingthatnonehaseverheardor eversaid.theHaqqAllah(SWT)havemanifestedthismysterytome viainspiration(ilham)throughHisgraceandgenerosity.The mysteryis: Athousandyearsafterthedeathoftheprophet,atimewillcome whentherealityofMuhammad(haqiqatiMuhammadi)willascend (uruj)fromitsposition(maqam)andunitewiththepositionof therealityofKaaba(haqiqatiKaba).Atthistime,thereality ofMuhammadwillreceivethename"therealityofAhmad(haqiqat iAhmad)"andManifestationoftherealityoftheUniqueOnethe MightyEmperor(mazharidhatiahadjallasultanuhu).Both blessednames(MuhammadandAhmad)unitewithitsmeaning (musamma)!!!!!!!willbepositionedbetweentherealityof MuhammadandtherealityofKaba.Theformerpositionofthethe realityofMuhammadwillremainvacantuntilJesusdescendsand enactstheSacredLawofMuhammad.Atthattimetherealityof Jesuswillascend(uruj)fromitspositionandestablishitself inthepositionoftherealityofMuhammadthathadremained vacant.

Minha 49
The Verse of Unity IftheVerseofUnity(kalimatayiba)"Thereisnogodexcept theHaqqAllah"(LailahaillatheHaqqAllah)didnotexistthen whowouldguideustowardstheHaqqAllah(jallasultanuhu)?Who wouldunveiltheveilfromthefaceofthebeliefthatthereis onlyoneobjectofworship(tauhid)?Whowouldopenthedoorsto theparadise(jannat)? Theswordofthenegation(la)cutsoffnumeroushumanattributes andthegrace(barakat)ofthenegation(nafi)makescountless objectsrelatedtotheworldvanish.Thepartofnegation(nafi) inthisverse(i.e.la)destroysthefalseobjectsofworship (batilmabud).Andthepartofaffirmation(i.eillathe 97

HaqqAllah)affirmsourtrueobjectofworship(jallashanuhu). Withhelpfromthisverse,thewayfarer(salik)traversesthe levels()ofcontingentthings(imkan)andthroughthegrace (barakat)ofthisverse,thegnostic(arif)completeshis HeavenlyAscension(miraj).Itisthisversethattakesmanfrom theselfdisclosureoftheacts(tajalliyatisifat)totheself disclosureoftheattributes(tajalliyatisifat)andthentakes fromtheselfdisclosureoftheattributes(tajalliyatisifat) totheselfdisclosureoftheperson(tajalliyatidhat). Whenyoucannotsweeptheroadwiththebroomof"La" Thenhowcanyoureachthehomeof"IllaAllah" SlmwhofollowwellguidednessandfirmlyfollowMusatafa(slm). TherearemaktubsonthistopicinthemaktubatVolIII.

Minha 50
Sura Falaq and Sura Nas HazratMakhdumSharfuddinYahyaManiri(AllahblesshimQaf)has writteninhisMaktubat: Muarbezatain(i.e.SuraFalaqandSuraNas)shouldnotbe recitedinprayer(salat).ItisbecauseHazratIbnMas'ud(Allah bepleasedonhim)hadaopinionthatisagainstthemajorityof theulama(jamhur<ulama).Therefore,hedidnotincludethemin theminimumamountofKoranicrecitationthatisobligatory (fardh)withinprayer(salat). Ialsousedtonotrecitethesetwochapters(sura)withinprayer (salat).Thenitwasoncemanifestedtome: Thesetwochapters(muarbezatain)arebeforemeandtheyare complainingaboutShaykhSharfuddin:Whydidheexcludeusfrom theHolyKoran? Fromthenon,Iusedtorecitethesetwochapterswithinthe 98

recitation(qirat)inobligatoryprayers(fardhsalat).And whenever,Irecitedthesetwochapters(sura)inobligatory prayer(fardhsalat),Iusedtosee()amazingvisions(hal). Theactualmatteristhatfromtheviewpointofthescience (ilm)ofthesharia,thereisnobartorecitingthesetwo chapters(sura)inobligatoryprayers(fardhsalat).Instead, thatwillcreateadoubtwithinaconsensusofopinions.Itis becausewhatsoeveriswritteninthebook(daftar),allofitis theKoran.Exceptthis,itshouldalsoberememberedthatwhen recitinganotherchapter(sura)afterSuraFatihaisonlywajib, highlyrecommendedbutnotfardh,absolutelyrequired.Sothere isnoprobleminrecitingthesechaptersafterSuraFatiha. Indeed,IamverymuchsurprisedatthisstatementofShaykh YahyaManiri(theHaqqblesshimQaf), AllhAllahgivepeacetoourbelovedprophetwhoisthebestof allmen(sayyidalbashar)andhisfamily.

Minha 51
ThishasbeenretranslatedfromBengaliexceptthe1st2 paragraphsthecompletetranslationisin1slambookfinalversion on30nov06 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 (mutabaat) 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

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(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 (mutabaat). 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 pirs 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-hadu Ridicules 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 (mutabaat) 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 interrelationship between him [Jesus] and that master (sarura) [Muhammad].

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77, -7

[Ontheotherhand,]HazratAbraham(slm)isinthestationof theselfdisclosureofdivineattributes(tajalliisifat),still heisperceptive?????().Thatelectcondition(),thatour ownprophetattainedinthestationoftheselfdisclosureofthe personofGod(maqamitajalliidhat),wasugyugattainedby HazratAbraham(slm)althoughtherearedifferencesincompetence betweenthem.Therefore,onthismeasure,heissuperiorto HazratJesusandHazratMoses(slm).AlsoHazratJesusis superiortoHazratMosesandhislevel(martaba)isaboveHazrat Moses.Hehadperception().Rankingnexttohiminlevelis HazratNoah(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 Abrahams] blessed children have a share from this station due to emulation and compliance to the rules (tabiyat 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) Thejourney(sayr)ofthattraveller(salik)whohasfalleninto 101

thevastness(??)ofthedivinethenamesandtheattributes, hispathtowardstheMajesticSultan(jallasultanuhu)hasbeen closed.Itisbecausethenamesandtheattributes(asmava sifat)havenoendsothattheseekercancrossthemandreach hisintendedwaystations(manzilimaqsud).Themasters (mashaykh)havecommentedonthisstation: Thisstationhasnoend(). Becausetheperfectionofthebeloved(kamalatimahbub)is endless().Andtoreachthispointisunitingwiththethe namesandtheattributes(asmavasifat).Thattraveller(salik) isfortunatewhofinisheshiswayfaring()inthethenamesand theattributes()conciselyandwithinashorttimeuniteswith theholypersonoftheHaqqAllah(dhati).

Return After Reaching The Last Point Itisnecessaryforthemwhohaveunitedwiththepersonand reachedthelastpointofascent()toreturn()withthe charge()ofinvitingpeopletowardstheHaqqAllahandgiving theminvitationtowardsAllahandinstructingthemtodogood deeds(dawatvairshad).Itcannotbeevenimaginednot returningfromstation.However,thisstatementcontradictsthose middleoftheroadfriends()whodonotconsideritnecessary toreturnafterreachingthelastpointthattheirability() willallowthemtogo.Itmaybethattheymayreturn()orit maybethattheyprefertoremainthere. Therefore,thosewhoreachthereturnpoint(lastlevel?)() reachperfection().Butthereisnoendpoint()forthosewho wayfaring(sayr)inthevastnessofthenamesandtheattributes (iasmavasifat).Sotheyneverreachperfection. Thisisanelectmystery()thathavebeenmanifestedtome.It istheHaqqAllahwhoknowsallthemysteries!()

Minha 54
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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 (afal). 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 goodpleasure 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 goodpleasure, not its outer form. Exalted Allah knows the best!

Minha 55
Following the Prophetic Tradition\Rejecting Deviations Followthesunnaandrejectdeviations(bidat).Especiallyitis criticaltodiscardsuchdeviationsthateliminatesthesunna. JustlikeourBlessedProphet(theHaqqAllahgivehimandhis childrenpeace): Rejecthimwhowilladdanydeviationtomyfaith. Iamamazedatthemwhoadddeviationstothereligion (din)whenthatreligionhaveattainedperfectionfrom allanglesandhaveprogressedtothezenithof perfection.Aren'tthey,whoaretryingtoperfectthis 103

religionbyaddingdeviationstoit,areatallworried thatthisreligionmaybecomeruinedbecauseofthese additions? Let'sustakethecaseofthetailoftheturban.Itis asunnatosuspendthetailoftheturbanalongthe middleoftheback.Butsomepeoplearenowsuspending ittowardstheleftofthebackjustliketheydowhen thedressthedeadintheburialshroud.Manypeople arefollowingthem.However,theydonotknowthatit isagainstthesunna.Theyhaverejectedthesunnaand accepteddeviations(bidat)andiftheycontinueon thesamecourseofactiontheywillsoonreachthe forbidden(haram).Followingwhomisbetter?Our BlessedProphetMuhammad(theHaqqAllahgivehimand hischildrenpeace)orthedead? OurblessedProphetMuhammad(theHaqqAllahgivehim andhischildrenpeace)hadadeaththatocurredbefore hisdeathofhisbody.Somepeoplewanttoestablisha relationshipwiththedeadbuttheyshouldinstead establishtorelatetoourblessedProphetMuhammad (theHaqqAllahgivehimandhischildrenpeace). Letalonethematterofthetailoftheturban,just usingaturbanintheburialshroudinitselfisan deviation.Acordingtosomeulamaaddingaturbantoa religiousscholar'sburialshroudisagoodpractice (mustahsan).However,Ibelievethataddinganythingto theburialshroudbeyondwhatisinthesunnaislike changingthesunnaandchangingthesunnaislike rejectingthesunna. theHaqqAllah(SWT)keepussteadfastontheglorified sunna(mutabaati???bulandsunna)ofourblessed prophetMuhammad(theHaqqAllahgivehimpeaceand blessings).MaytheHaqqAllahshowerHismercyonhim whowillsayamintothisprayer.TotheHaqqAllah Amin!

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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 evil And 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 Arabis 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 mutabaat-I nabiyi khod). Had he not possessed the emulation (mutabaat) 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.

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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)

whichisnotatallequaltothefullexcellence(fadilat). AndIbnalArabihavewrittenintheFususalHikam. Thesealoftheprophets(khatmalnubuwat)(theHaqqAllah givehimpeaceandblessings)haveattainedalltheknowledge (ilmvamarifat)fromthesealofthefriends(khatmal walayat) Actually,thecommentatorsoftheFususalHikamhaveused convolutedlogic()tojustifytheabovestatementandhave said: Actually,thesealoftheprophets(khatmalnubuwat)isthe felicityrofthesealofthefriends(khatmalwalayat).Whenthe emperorwantstotakesomethingfromthetreasury,outwardlyhe takesitfromhistreasurer;thatdoesnotatalldenigratethe emperor. However,therealinterpretationiswhatIhaveexplained.The reasonwhytheyareusingconvolutedlogic()isthattheydo notknowtherealmeaning(haqiqat). theHaqqAllah(SWT)knowsbesttherealmeaning(haqiqat)of everything.allahgivepeaceandblessourbelovedProphetwhois thebestofallmenandhisfamily.

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Minha 58
Can A Friend Be Higher Than A Prophet Here the Mujaddid criticizes Ibn Arabiss 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

becauseallpartsbelongtothewhole.

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 wal qudrati wal iradati wal sami wal basari wal 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 (ala) of all the three types. It is the most comprehensive (jami) 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 (jamiyat) is subordinate (tabi) to the attribute of livingness (sifat-i hayat). The circle (daira) 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). Its 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

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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 this It'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 shayun [???] Still, analogies (mithal) are valid (jaiz). And analogies have been permitted. For He says, Allah has the most exalted analogies. Wa liLlahi l-mathalu l-ala. [???] 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 (maiyat) 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

isananalogy(shabhvamithal),notthereality. 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). Its 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 whats 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 authors description of the states, raptures and ideas (ahwal, mawajid, ulum, maarif), 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 maarif) is different. Therefore, there is no contradiction or discrepancy.

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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 authors 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 maad benam ze anfas-i nafis-i hazrat-i FaKHR-i kiram chun Terms lamakani non-spatial makani spatial hal state mabda the origin maad the return

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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.