Note to Editor

Replace
put a control H and Replace All and replace all

“ 003C control X ” or to alphanumeric character “201B control X” or ‛ ‛ ‘

less-than sign
“ 003E control X ” or to “2019 control X” or ‛ ’ ‘
greater-than sign
(salam) and (slm) to Arabic letter sin ‫ س‬or (0633 control X) (stands for sallallahu
alaihi wa sallam or alaihissalam)
(qaf) to qaf 0642( ‫ ق‬control X) stands for quddisa sirruh,
qaddassallahul asrar)
(daad) to daad or 0636( ‫ ض‬control X (stands for radiallahu ta‛ala
anhu/m)
(SWT) to saad 0635( ‫ ص‬control X) (stands for subhana ta‛ala)
“-[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. made up words that are not in the dictionary. Pls
do not edit them. They are: good-guidance-giving, good-instruction-giving, well-
instructed, perfection-giving, face-turning, powerfulness, desiringness etc.

words to look up in the library/scholars:

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

 The Origin and the
Return
Mabda’ va Ma‛ad

The Great 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 ba‛d) this is a noble monograph (risalatun sharifatun) containing

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

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

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

r-y-q to shine, glisten, glow, burn; to flow out, pour forth

IV to pour out, shed, spill
f-w-q to surpass, excel, overtop

nisbat transmission

1
Minha 1

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

The Great Mujaddid writes about how he started his sufi training in the Naqshbandi Tariqa
from Hazrat Baqibillah.

When I had experienced the desire for this path, divine grace (‛inaya) made me reach
(rasaandam, mirasanam= to cause to reach) one among the caliphs (khalifa) of the family
of the Hazrat Khwajas (hadrat-i khwajaha) (qaf). I took the tariqa of these masters from
him and tenaciously clung to his companionship.
Note: realizing companionship of the teacher is especially critical for students in the
Naqshbandi Tariqa. For this tariqa is purely the sunna tariqa. Companions of the Prophet are the
greater than the greatest friends of Allah, awlia’, and they realized their sublime station only via
the companionship of the Prophet. Through the bondage of love and affection they nurtured with
the prophet, they attained energy and blessings abundantly. In the same way, the students in the
Naqshbandi Tariqa attain all the benefit that they receive via the companionship of their teacher.

Now he starts to describe his training.

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

Note:

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

By the spiritual nurturing of [Hazrat Ali] the conquering lion of Allah (may Allah brighten
his face), I reached the end of this road i.e. [I progressed] upto the divine name that was
his [Hazrat Ali’s] lord [or his origin of entification, mabda’-i ta‛ayyun].
In his ascent, ‛uruj, the Mujaddid reached the end of Hazrat Ali’s road. That is, the Mujaddid
ascended upto the point that was the origin of entification, mabda’i ta‛ayyun, for Hazrat Ali.

2
From that name, I realized ascent (‛uruj) to the Supreme Receptivity (qabiliyat-i ula),
which is another name for the Muhammadan Reality (haqiqat-i muhammadi) (‫)س‬. [And I
ascended there] by the spiritual assistance from Hazrat Khwaja [Bahauddin] Naqshband
(qaf).

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

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

ALTERNATIVE: And that [previous station of Supreme] Receptivity is like a

differentiation indeed of that [new] station [that is right above the station of Supreme
Receptivity.] And that [new] station is more beautiful than that [Supreme Receptivity.]

Bengali:

Remember that this qualification is special to this station and the

previous level is the ordinary level.

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

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

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

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

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

3
 However, some of the poles (aqtab) ascend (‛uruj) to this commingled station (maqam-i
mumtazaj) as a result of the companionship (musuhabat) of the solitaries (afrad). And they
observe (nazir) the prototype mixed/commingled with the shadow.

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

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

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

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

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

page 5 p 2 l 9

The Transmission of Solitariness

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

4
 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 staright path (sirat-i mustaqim).

1 Hazrat Shaykh Abdul Quddus Ganguhi (ra) was the Mujaddid’s first Chishti
Shaykh from whom he received his nisbat-I fardiyat. However, the Mujaddid also
learned from his shaykh’s son Hazrat Rukunuddin (ra).
5
 And this royal road is such a road via which some of the great poles of good-instruction-
giving go to the station of solitariness (fardiyat) and reach the end of the ends (nihayat ‘l-
nihaya). The path of the solitaries (afrad) is different [than that royal road].

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

6
 of that time [lit. people of their own kind, abna‛-i jins-i khod]. That what has been
possible for them, [the Suhrawardi masters, to attain] on this station is what [the sufi
shaykhs of the other tariqas did not attain] on the other [tariqa’s] stations; although [those
other tariqa’s stations] were higher stations in their ascents (‛uruj).

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

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

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

Minha 2

The Pole of Good-instruction-giving

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

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

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

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

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

7
 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 good-
guidance-giving (hidayat).

Peace to them who follow guidance (huda)!

Minha 3

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

At first, the door (dar) that opened up to me had the desire to receive (dhauq-I yaft) but not
the receipt [itself]. Secondly, the receipt was obtained but the desire to receive disappeared.

8
 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 al-
takmil) or the station of returning to the creation [i.e. the people] for invitation (da‛wat).
The previous hal is being perfect in attraction (jadhba) only.

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

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

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

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

Minha 4

The Naqshbandi Transmission (nisbat-i naqshbandi)

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].”

After a full ten years and several months elapsed, in the first part of the month of
Zilqad or dhi<lqada, eh , that presence (huduri) which in the end in the beginning

stations could be seen only behind numerous veils, started piercing the veils and
showing clearly.

9
Then I had a clear understanding that the self-disclosure (tajalli) that I saw in the
first station that was the outwards form (―-) of that name (ism). There is a gulf of
difference between this two (the origin and the return).

Only after having reached this station,

the "reality (haqiqat)" of this matter/place was unveiled and the secrets of this inter-
action of this matter/place was manifested. He who has not tasted this condition
cannot realize it.

May countless blessings be on Prophet Muhammad the Noblest man (sayyidul

anam), his family and his companions.

Minha 5

The Granting of Blessings

Spread the word about the blessings (niyamat) of your Lord. [???]

One day, I was sitting with my friends in a gathering. And I was contemplating on my
faults. This condition grew so strong

that I felt myself separate with being a spiritual seeker (faqiri).

Then the saying "One who becomes humble in order to please the Haqq, the Haqq
raises his honor." raised me from the insulting position.
Then a sound started to reverbrate in my mind:
"I forgive you. I also forgive everyone created until the Day of the the
Last Judgement who will reach Me via your medium (wasila) whether that
medium (wasila) is direct or via others."
This sound started to ring again and again and at last all doubts ended.

I tender countless salutaions and benedictions (hamd va sana) to the Haqq the
Almighty and Exalted for receiving this great gift. This gift is holy and full of
blessings (barakah).

Praise be to Exalted Allah give peace and blessings to His messenger (rasul) and
Hazrat Muhammad (slm). At last, I was ordered to declare this incident.

10
 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!]

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

Minha 6

Journey towards Allah

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

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

This explanation will be correct only then when the blessed name (ism) Allah will
have such a special meaning which will unite all the names and the attributes (asma
and sifat). ????? However, if the blessed name (mubarak ism) Allah means only the
person of Allah then the journey in Allah (sayr fi-Allah) will be considered to be
within journey towards Allah (sayr illaLlah).

Journey from Allah in Allah

Journey from Allah in Allah (sayr an-Allah bi-Allah) is within the person, therefore
there is no last point (―-). Instead, when the wayfarer reaches that point, he does
not stay there permanently but instead returns to the temporal world. For this, this
journey (sayr) is called journey from Allah in Allah (sayr an-Allah bi-Allah) (return
from Allah). This is such a deep knowledge (ma‛rifat) which is related to those
people who have been able to reach the last station. Except myself, no friend (wali)
of Allah has spoken about these.

Supplication

11
Allah elects for Himself whomever He wants. All praise belongs to Allah who is
Lord of the world ((Rabbul ‛alamin)). Allah give peace and blessings ((slm) and
salwat) to the Most Exalted Ambassador (sayyidul mursalin) Muhammad
(???sallallahu alaihe va sallam) and his entire family.
98

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
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 Who has this degree
friendship is related
1 self-disclosure of the acts many
2 self-disclosure of the some
attributes
3 self-disclosure of the person few

12
4 as above fewer
5 as above even fewer
Beyond all In the past, the companions, at that time the
degrees Mujaddid and in the future Imam Mahdi

explain insti<dad, qabiliyat

Minha 8

The Perfection of the Descent

During the time of the return backward (ruju<-I qahqari), he who has arrived on (waslan-i)
the end of the end, descends to the ultimate limit of the low points (sufl-I ghayat). And
when he descends to the ultimate limit of the ultimate limits (ghayat ‘l-ghayat) [or the
lowest of the low points], he confirms that he had “arrived on” the end of the end.
When the descent (nuzul) is accomplished with this distinction, then the descended
person (―) becomes truly face-turned (―) towards the world. It is not that a part of
the returned person is face-turned (mutawajjah) towards Allah and another part is
face-turned towards the created things. Indeed, such a situation only proves that he
has failed to ascend to the zenith of perfection and as a result he has also failed to
descend to the nadir.

For the faithful, prayer (salat) is Ascension to Allah (miraj) and at that time the
descended person's (―) subtle centers (lata’if) are deeply face-turned towards the
Haqq (jalla sultanihu). And as soon as he finishes his prayer (salat), he becomes
totally face-turned (mutawajjah) towards the created things.

13
 However, when the descended man prays an obligatory (fardh) or
traditional??? (sunnat) prayer, six of his subtle centers (lata’if) are face-turned
(mutawajjah) towards the Haqq and when he prays a supererogatory (nafl)
prayer, the best one among his subtle centers (lata’if) is face-turned towards
the Haqq. Our blessed master said:
There is a particular time for my meeting the Haqq.
Possibly he was referring to the time during prayer. In the same line, the prophet
also said:
The coolness of my eyes is within my prayers.

Additionally, True Revealation (sahih kashf) and Clear Inspiration (ilham surih???)
also prove it.

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

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.

Minha 9

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.
Similarly,the vision () of the Haqq is possible neither within the world nor outside

14
of it; neither joined with the world not disjoint with the world.

That is why the ulama () have said that the vision of the Haqq that will be the Last
world will be without any parallel (bi la kayif???) ??? which is beyond the realm of
intellect???. Almighty the Haqq have manifested this mystery () ti his elect servants
in this life. Although that is really not vision (), that is like vision.

Very few people after the blessed companions (rizwanallhu taala alaihim ajmayin)
have attained this treasure. Even today, many people consider it to be unreal and
most people will not accept it. However, even then I am revealing it regardless of
whether stupid― people accept it or not. In the future, this holy transmission
(nisbat) will be manifested in Hazrat Mahdi (alaihi ridwan) with this specialty.

May Almighty Allah wills peace on them who follow goo-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

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

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

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

Note: isti<dad, qabiliyat

15
If the seeker has any revelation (kashf) and situation!!! diverge from the sunna even
in the slightest manner then you should tell the seeker to reject them and instead
seek repentance (tauba) and forgiveness (istigfar).

Whatsoever revealations (kashf) and situation (???) will occur, if they diverge from
the Koran and the sunna even in the slightest manner, then they should be rejected
and instead should be sought.)

and At the same time, it is necessary to give him the religious advice (nasihat) so
that he rectifies (durast) his creed (<aqida) according to the saved sect (―――
najat) [i.e. the mainstream Sunni community], learns the necessary injunctions
(hukm va ahkam) of the law (fiqh) and practice (‛aml) according to them. It is
because without the two wings of belief (i‛tiqad) and practice (‛aml) it is not
possible to journey (―) on this path (―-). Additionally, exhort him to fully refrain
from forbidden (haram) and suspicious (―-) food. Any food from any source should
not be eaten. ????? Until that food is proven lawful (halal) according to the clear
proof (― dalil) of the sharia. In the person, in every matter this Koranic verse (ayat-
i karima) should be accepted as the guide like the Haqq has commanded:
Obey whatsoever the messenger of the Haqq has ordered you and stay away
from whatsoever he has forbidden.

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

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

2. or he will be ignorant (―) and stupid (―-).

But after crossing the path of wayfaring (suluk) and unveiling the veils (―-),
both of the groups reach their desire (___). No group can claim a superior level
about reaching their aim (―). It is like (the case of) two individuals who reaches
the Holy Kaaba from far away. One of them journeys seeing all the nice things
(―-) beside the road and understands (―-) them according to his own capability
(―--) and the other one journeys with his eyes closed and sees nothing on the

16
 wayside. On the matter of reaching Kaba, both have the same level and neither
one have any right (haqdar) to a greater level. Although there is a great difference
between them in knowing and seeing the waystations (manzil) of the road, it is
necessary (jaruri) for both of them to become/act??? ignorant (―). It is because
knowing the person of the Haqq means being ignorant(―) and unable (―) from
knowledge (ma‛rifat).

Levels of the wayfaring

You should know that traversing the waystations of wayfaring (manazil-i suluk)
means traversing the ten stations. Traversing the ten stations *maqam) is related to
the three self-disclosures (tajalli), i. e., self-disclosure of the acts (tajalli-i af‛al),
self-disclosure of the attributes (tajalli-i sifat) and self-disclosure of the person
(tajalli-i dhati).

Except the station of good-pleasure (maqam-i ridha), all other stations is related to
the self-disclosure of acts (tajalli-i af‛al) and the self-disclosure of attributes (tajalli-i
sifat). Only the station of good-pleasure is related to the self-disclosure of the
person of the Haqq (SWT) and Pure (tajalli-i dhat-i the Haqq SWT va taqaddasa)
and the love of the person (mahabbat-i dhati). (And it’s) necessary culmination is
(the state where) either happiness or sorrow comes from the Beloved, it is the same
for the lover. In such a situation, full good-pleasure (― ridha) is accomplished and
displeasure (―) vanishes.

Similarly, the perfections of the other stations is possible only after the attainment of
the self-disclosure of the person (tajalli-i dhati) Because, perfect annihilation (―
fana) is related to this self-disclosure (tajalli). Actually, the other nine stations is
realized within\between the self-disclosure of acts (tajalli-i af‛al) and the self-
disclosure of attributes (tajalli-i sifat). It is like when someone notices the
powerfulness (qudrat) of the Haqq the Almighty and Exalted over him and evrything
else, then he is immediately attracted to repentance (tauba) and fearfully desires
takwa??? (―-). And he exercises patience (―) on the powerfulness (qudrat) of the
Haqq and attains freedom from impatience (―-) and incompetence (―--). And he
can then firmly believe that the lord of all favors (nitamat) is the Haqq and granting
a favor or not is solely dependent on his desire. In such a condition, he is elevated to
the station of gratefulness (maqam-i shukr) and posseses a firm mind (____) in trust
in the divine (tawakkul). And when the energy (faydh) of the mercy and ―- (―- va

17
mihrbani) of the Haqq (SWT) falls on him, then he enters the station of good-
pleasure (maqam-i ridha). After then when he can understand the greatness
(‛azimat??) and ―- of the Haqq (SWT), then to him the world appears to be low
and bad (―--). In such a condition, his love for the world (dunya) decreases and he
desires ―- (zuhd). But it should be remembered that it is the lot of the wayfarer-
attracted (salik-madhdhub) to attain this station in depth. On the other hand, the
attracted-wayfarer (madhdhub-salik) traverses this station in a brief fashion.

Because divine attraction (―--) keeps him so occupied that he cannot look towards

Minha 11

Negating Everything (nafi-i qul)

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

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

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

Knowing Allah is Impossible

18
 You should not think that by annihilation and sustenance in Allah (fana fi-Llah, baqa bi-
Llah), the contingent being becomes the Necessary. For it is not possible. For it requires a
transformation in the essential natures (haqa’iq).

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?

19
 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.
So I am speaking out and interpreting this matter in clear language. After doing istikhara
prayers, I have started on tis chapter. I beseech Allah that He protects me from errors and
grants me the ability!

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

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

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

4. both of those sides open up.

5. And all the knowledge (‛ulum va ma<arif) of both of those two stations
[the spirit and the soul] that are related to the heart [by being on the two
sides] effuses out (fa>id mishod).[to the heart of the Gnostic i.e. the
Gnostic realizes that knowledge internally].
Since the heart is the organ for cognition for the Gnostic (minha 43), it means that the
Gnostic realizes that knowledge. Then the knowledge flows out to the heart of the Gnostic. And
heart is the organ for cognition in sufi science. So that means that the knowledge flows out to the
gnostic

The analogies

1. mirror=heart of the Gnostic

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

The flowchart of argument

1. the gnostic progresses on the station of the heart

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

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

spirit heart soul

20
 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.

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

1. Whatsoever that is established to be in the totality of human individuals

(dar kulliyat-I afrad-I insani) is realized in the six subtle centers (soul,
heart, spirit, secret heart, arcanum and super-arcanum) that exist within
the heart that is in the human body.

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

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

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

5. However, [although in the first glance, it seems that this knowledge is

coming from all the six subtle centers, actually] this is that knowledge
(‛ulumi) which is related to the station of the heart (qalb). [Remember!
The heart is all-comprehensive and it comprehends all the knowledge of
all the six subtle centers.] This is the clarification of the holy utteremce by
Hazrat Khwaja [Naqshband] (qaf).
Premises
1. mirror=heart of the Gnostic
2. Six subtle centers exist within the heart
3. The six sides refer to those six subtle centers
The argument
1. Naqshbandi masters journey deep inside the heart
2. There, all the knowledge from all the six subtle centers are unveiled
3. It may seem like that that knowledge is coming from all the six centers, actually that is
coming from the six subtle centers that exist deep inside the heart

On this station, by the blessings of those masters, many and many [mysteries] were
[manifested] to me. I have verified and scrutinized (tadqiq) [those mysteries]. And obeying
the command of the Generous Lord, And propagate the blessings of Your Lord. Wa amma

21
 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].

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 partially fully manifested
manifested
1 heart none none all six: heart, spirit, secret heart,
Arcanum, super-arcanum, soul
2 heart of Arcanum, soul heart, spirit, secret heart, super-
the heart arcanum
3 and so on Arcanum soul heart, spirit, secret heart, super-
arcanum
4 Arcanum, secret heart, spirit
heart

22
5 Arcanum, spirit, heart
secret heart

START EDITING FROM THIS POINT

Note: simple thing, basit,

The Sublime Knowledge: Levels of the Heart???

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

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

p 20 l last

Here, the microcosm refers to the corporeal body of man. The Mujaddid says that the human
body is also called the <alam al-saghir or the microcosm. This microcosm is a smaller form of
the macrocosm or <alam al-kabir. And the microcosm contains everything in the macrocosm.

s*uqila= to be polished, refined

p 20 last word, 21 l 1

The Heart: the First Level

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

p 21 l 2 li­annahu

23
 As a result of the polishing and the illumination (bi ‘l-siqalati wa ‘l-tanwiri), [the heart’s]
capacity to contain things is expanded (ittasa<a di<a>uhu) and therefore the rule that it
[the heart] remains small is withdrawn (fa-zala hukumu sigari-hi). (li-annahu bi ‘l-siqalati
wa ‘l-tanwiri qadi ‘l-ttasa<a di<a>uhu fa-zala hukumu ‘l-sigarihi).

P 21 L 3

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

p 21 l 5

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

The Heart: the Second Level

p 21 l 7­9 (end of l 9 nuraniyati)
This is how is the situation (hal) that the heart has vis-à-vis the heart of the heart. What
appears in the heart in a differentiated manner appears in the heart of the heart in an
undifferentiated manner.

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

The Heart: the Third and the Fourth Levels

l 10
The same analogy may be made with respect to the heart which is on the third level and the
heart which is on the fourth level. And the same analogy may be made on the
undifferentiated and the differentiated levels. That is, what is differentiated on the third
level becomes undifferentiated on the fourth level.

24
 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-
nuraniyati), [and as a result the third level gets widened and is given the capacity to
contain more things.]

The Heart: the Fifth Level

p 21 l 13 or ­7 (to p 22 l 2)

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

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

p 21 l -4

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

Note: simple thing, basit, 

p 21 l -3

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

p 21 -2

In this singular subtle center (al-latifati ‘l-badi<ati), certainly 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 qudsi, “Neither the heavens nor the earth can contain Me.
However, what does contain me is the heart of my faithful servant.”

25
God is Incomparable to the Creation
p 22 line 2

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

p 22 l 4

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

The Most Exalted Gnostic

[There may be a rare] gnostic who has completed his knowledge and have attained perfect
witnessing (shuhud). Such a gnostic (‛arif) may reach this station, which is exalted in its
existence (<aziza ‘l-wujuduhu).and noble in its degree (al-sharifa rutbatuhu).
p 22 line 7
Such a gnostic would become the heart of all the worlds (qalban lil-awalimu kulliha) and
all the manifestations (al-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
(da’ira) of friendship (walayat). And the solitaries (afrad) and ?????????? the friends
(awliya) are illuminated in the light of his good-guidance-giving (hidayatihi). It is because
such a man is the appointed deputy (na>ibu manab) of the messenger of Allah (slm) and
well-guided (mahdiyu) by the good-guidance of [Prophet Muhammad,] the beloved of
Allah.

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

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

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

26
 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! [---]

Emulating Prophet Muhammad is the Key

p 23 para 2

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

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

Agar padishah bar dar-I pir-I 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.

27
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
the spirit] (bi-chuni-I u) with the [without-what-mannerness of the] level of Necessaryness
(martaba-I wujub), it [the without-what-mannerness of the spirit] is “what manner itself”
(<ain-I chun)”. And when we compare the non-spatialness of the [spirit] with the true non-
spatialness of He (SWT), it [the non-spatialness of the spirit] is “spatial itself” (<ain-I
makaniyat).

p 24 l 4

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

p 24 para 3 amma ba<d az ta<alluq

In this way, both of the colors can be found in the world of 
spirits (‛alam­i arwah). However, the world of analogies (‛alam­i 
chu) considers it without­what­manner (bi­chu). On the other 
hand, the spirit (ruh) seems like how (‛ain­i chu!!!) if you look 
from the the level of without what manner (martaba­i bi­chuni). 
he ability of the spirit (ruh) to become the isthmus (barzakh) 
have been attained because of the nature of the spirit itself!!!. 

Descent of the Spirit

Now the spirit (ruh) was related to this corporeal body and it 
was confined within this dark cage. Then it came out of this 
isthmus (barzakh) and completely descended into the world of 
analogies (‛alam­i chu). As a result, the color of being without 
analogies has left it.

The spirit is then like the angels Harut and Marut. For a 
necessary reason (hikmat va ―) the spirit of angels comes even 

28
lower than that of ???? man. The commentators and historians 
concur on this.

Ascent of the Spirit

Through the grace of the Haqq (jalla shanuhu), I had a kind of a 
return (―­ nuzul!!) and from this descent I attained ascent. The 
dark soul (nafs­i zulmani) and the corporeal body (badan­i 
ansari) also followed the spirit (ruh); underwent ascent (‛uruj) 
and journeyed through many waystations (manzil!!). At that time, 
this particular transmission of the spirit (ruh) and the purpose 
behind its descent (nuzul!!) was manifested and the instigating 
soul (nafs­i ammara) was metamorphosed into soul in inner peace 
(nafs­i mutma’inna). Instantaneously, the darkness gave way to 
light. When the spirit (ruh) completed its journey (safr) and 
when the purpose of its descent (nuzul!!) was attained then it 
reached its isthmus (barzakh). In this way, it returns to the 
prototype [prototypal form, the form that it had when it was 
originally created] of its creation (????) and reaches the last 
point (nihayatun nihaya!!!!).

Actually, the heart (qalb) is of the world of the spirits (‛alam­
i arwah). And so its position is in the world of the isthmus 
(‛alam­i barzakh). 

Actually, a color (―) of the world of command (‛alam­i amr) is in 
the soul in inner peace (nafs­i mutma’inna) which is the isthmus 
(barzakh) between the heart (qalb) and the body (qalib!!!). The 
soul in inner peace is in this world of command. In contrast, the 
corporeal body (―) composed of four elements is in this world of 
creation (―). !!! It is in emulation and worship (― va 
ibadat).!!!!

Even after realizing inner peace, the soul may show a defiant and 
rebellious (―­) nature. In that case, that nature is the result 
of the innate nature (―) of those elements. For example, fire is 
by nature rebellious and quarrelsome (―­ va ―). When there is an 
opportunity, it also says like Iblis:
I am greater than him.

29
In reality, the soul in inner peace (nafs­i mutma’inna) does not 
rebel because it is well­pleased (radhi) towards the Haqq (SWT) 
and the Haqq (SWT) is also well­pleased (radhi) towards it. 
Therefore, there is no scope of defiance (―) between them who are 
well­pleased towards each other. If there is any defiance, then 
it must come from the corporeal body. For this reason, Hazrat 
Muhammad, the finest of all men (slm) has said that the most 
greater struggle (jihad al­akbar) is resisting the satanic 
rebelliousness of this corporeal body. 

A prophetic saying interpreted

The blessed prophet had said:
My satan has become a Muslim.

The first interpretation

"My satan" may refer to the manifest (―) satan who is the holy 
prophet's companion. However, the satan resisting whom is the 
most exalted struggle refers to the satan of the soul (shaitan­i 
anfusi). The powerfulness of that satan is ruined and he stops 
being defiant but his innate nature (―) is never goes away. Like 
a poet had composed:
The black complexion of the Ethiopian is his innate
However hard you try does it ever go away?

The second interpretation

Or "my satan" may refer to the internal satan (shaitan­i anfusi) 
but his acceptance of Islam does not mean that there will be no 
defiant nature (―) left in him. It is very much possible that 
although his soul has become Muslim, someone may still leave 
difficult pious deed (― aml) and does only easy to do deeds (― 

30
aml). He may still commit minor sins.
Actually, the good deeds of the pious (nik kar) is like the bad 
deeds or sins of the near one (muqarrabin). That he has the 
powerfulness to be defiant is for his rectification (islah) and 
good­instruction­giving.

Because, having attained that state (―), he experiences so much 
shame, remorse, repentance and desire for forgiveness (―, ―, 
tauba, istigfar) that it becomes a cause of his good­instruction­
giving.

The Exalted Level of the heart

When the corporeal body is positioned (―) in its own station then 
the six subtle centers (lata’if) separates from it and ascends 
towards the world of command (‛alam­i amr). Still then, the 
corporeal body represents the six subtle centers in this world 
and it has to do all their work. If an inspiration (ilham) comes 
then it is to this bodily part (mud‛a) (i.e. qalb) which is known 
as the person of the union of the heart (haqiqat­i jam<­i qalb). 
About it, the Merciful Prophet have said:

He who is immersed in the zikr and worship (dhikr va ibadat) 
of the Haqq (SWT) with sincerity (ikhlas) for forty days, streams 
of wisdom (hikmat) flows from his heart (qalb) and is manifested 
in the tongue. Arabic:  ????/

The heart (qalb) mentioned in this prophetic saying is this 
bodily part (mud‛a) (­­). the Haqq (Exalted and Almighty) knows 
best on this matter. 

The meaning is clear and transparent in other prophetic sayings. 
Like: Certainly, my heart (qalb) becomes immersed in darkness 
some of the time.

Here, that bodily part (mud‛a) which is darkened is not the inner 
sanctum of the heart (haqiqat­i qalb) because that is absolutely 
free from all darkness and dirtiness.

In other prophetic sayings, this transformation of the heart 
(qalb) is also mentioned. Like:

31
 The heart (qalb) of the faithful (mu’min) is between the two 
fingers of the Haqq (SWT).

The blessed prophet also said:
The heart (qalb) of the faithful (mu’min) is like that stray 
feather of a bird which lies in some jungle or meadow.

I another place, the prophet said:
the Haqq! You transform the heart. Keep my heart firm on 
following and emulating you.

Actually when we talk about metamorphosis, the heart refers to 
that bodily part (mud‛a) because the inner sanctum of the heart 
(haqiqat­i qalb) never changes in that manner as it is in inner 
peace (mutma’in) and firm (―) being in inner peace. When Hazrat 
Abraham (the friend of Allah) was supplicating for peace of the 
heart (―­qalb) then he was meaning that bodily part (mud‛a) (―) 
because his "essential" heart (haqiqi qalb!!) was (already) in 
inner peace (mutma’in). Even his soul (nafs) was in inner peace 
(mutma’in) as it was under the good­guidance­giving (―) of his 
true\"essential" heart (haqiqi qalb!!).

Shihabuddin Suhrawardi Interpreted

Hazrat Shihabuddin Suhrawardi (qaf) has written in his book ―­­ 
(Att‛arif):

Inspiration (ilham) is the attribute (sifat) of a soul in inner 
peace (nafs­i mutma’inna) that has ascended to the station of the 
heart (maqam­i qalb). In that case, the composite and 
transformation (―­­) of all the colors (of what??????) is the 
attribute (!!!!) of the soul in inner peace (nafs­i mutma’inna).

This saying contradicts the above­mentioned Hadith. If Hazrat 
Shihabuddin could ascend from this above­mentioned station then 
he certainly would have experienced the "essential" state 
(haqiqat­i hal) and would have realized the truth in my 
statement. In that case, his revealations and inspirations (kashf 

32
va ilham) would have been as in the saying of the Merciful 
Prophet.

You know that I said that this bodily part (mud‛a) (i.e. the 
haqiqat­i jamia of qalb) becomes the deputy (khalifa); it 
receives the inspirations (ilham); it experiences all the states 
(hal) and it is colored in the different colors (rang). All these 
sayings are unpleasant to the old­fashioned, uninformed and 
ignorant of the true\ essential meaning (haqiqat). What will they 
comment on this saying of the Merciful Prophet!
Certainly there is a bodily part (mud‛a) in the body of the 
children of Adam such that when it is good then the entire 
body is good and when it is bad the entire body is bad. 
Know! This bodily part (mud‛a) is the heart.

In this saying, Hazrat Muhammad, (slm) has firmly declared this 
bodily part (mud‛a) to the heart and have created a connection 
with the health and sickness of the body with the health and 
sickness of the heart. Therefore whatsoever is true for the real 
heart (qalb­i haqiqi) is also true for this bodily part (mud‛a). 
Although this relationship is on the basis of being the deputy 
(khilafat).

Know! When the spirit is separated from the body by the death 
that occurrs before the usual kind of death then the ―­­ gnostic 
(‛arif­i asil) presumes that his own spirit is neither united 
with the body nor separate from the body; neither inside the body 
nor outside the body. He concludes that the spirit is still 
related to the body and the purpose is so that the body stays 
healthy. Another purpose is the perfection (―) of the spirit. 
This relationship between the spirit and the body creates health 
and beauty in the body. Without this relationship, the body would 
become ruined and worthless in the context of ―­­.

The relationship between the Holy Person (dhat pak) and the other 
subtle centers (lata’if) is of a similar nature. The Holy person 
(dhat pak) is neither inside the world (‛alam !! ‛alam­i 
makhluq??) nor outside the world, neither united with the world 
nor separate from the world. Instead, the Haqq (Almighty and SWT) 

33
has a special relationship with the Haqq (Almighty and SWT) and 
that is to create the creation and keep it in existance (―), to 
give energy (faydh) to the spirit to make it perfect and to make 
the spirit capable for blessings and performance of good deeds 
(miyamah va nik amal).

Question: The ulama in the true path (ulama­i ahl­i the Haqq) 
have said no such thing about the spirit. Instead, they have 
proclaimed such statements to be improper (na ja’iz). You say 
that it is imperative to follow these ulama in all matters. So 
how do you explain this contradiction?

Answer: Few people know the reality (deep mysteries) about the 
spirit (haqiqat­i ruh). Due to lack of knowledge, they have not 
described the emergence of the zenith of excellence (in the 
evolution) of the spirit in detail and considered it enough to 
describe in brief. They have avoided this topic out of fear that 
the common people will fall into error and ― (gumrahi). It is 
because in one particular level, the spiritual perfection (ruhani 
kamalat) appears to be similar to the perfection of the Necessary 
Existence (kamalat­i wajib al­wujud). There is a fine difference 
between them which none knows except the ulama with the right 
knowledge (ulama­i rasikh). For this reason, they have considered 
it appropriate to describe only in the brief and to deny them who 
described its essence (haqiqat). In reality, those friends never 
denied the above­mentioned perfections. Based on the correct 
knowledge (sahih ‛ilm) and clear inspiration (ilham surih), I am 
describing the detailed description of the characteristics of the 
spirit (ruh) through the assistance and cooperation and as a gift 
from His beloved prophet (the Haqq give him peace and blessings). 
Along with it, the suspicion that was an obstacle on revealing 
this description is erased. So try to understand it in depth.

Spirit Benefits from the Body

You should know that: Just as the body amply benefits from the 
spirit, so does the spirit amply benefits from the body. Through 
the body, the spirit hears, sees, talks and becomes a separate 
being within the body. So the spirit is able to do many things 

34
connected with the world of matter (‛alam­i ajsam!!). (Which is 
impossible for the spirit without being related to the body.)

Returning Intellect (‛aql-i ma‛ad)

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

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

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

the Haqq shower mercy and peace on all His prophets and 

35
especially on His beloved prophet Muhammad!

A Saying About The Intellect Interpreted

Question: What is the true meaning (―) of the saying of the 
masters: "Intellect (‛aql) is the translator for the spirit 
(ruh)."

Answer: The heart (qalb) is related to the world of the spirits 
(‛alam­i arwah). It takes the knowledge (‛ilm) and knowledge 
(ma‛rifat) that comes spiritually (ruhani) from its source !!!!.

Intellect (‛aql) interprets the heart. The intellect brings the 
heart under its own control and then makes them whose 
relationship is with this material world understand the heart. It 
is so because if the intellect (‛aql) does not interprete 
anything then it is not possible to understand it. Actually, the 
bodily part (mud‛a) that is the heart unifies the person of the 
union of the heart (haqiqat­i jami­i qalbiya). Therefore (the 
bodily part (mud‛a) that is the heart) has the attributes of the 
prototype (asl) (***the true heart or maybe the person of the 
union of the heart (haqiqat­i jami­i qalbiya)). It is because of 
this reason, its (??) ability to receive is similar to the 
ability of the spirit and it (??) looks towards the translator.

It should be known that there is a time when the knowledge of the 
return (‛aql­i ma‛ad) desires to become the neighbour of the soul 
in inner peace (nafs­i mutma’inna) and when this desire reaches 
the extreme it takes the knowledge of the return (‛aql­i ma‛ad) 
upto the station of the soul in inner peace (nafs­i mutma’inna). 
Then the knowledge of the return (‛aql­i ma‛ad) leaves the body 
―­­ly. Then (instead of the knowledge of the return (‛aql­i 
ma‛ad)), the competence of knowledge and zikr enters the bodily 
part (mud‛a) known as the heart (qalb). For him who has a heart, 
there is wisdom in this description. 

The Fire Element Pacified

36
At this time, the heart (qalb) interpretes itself and the gnostic 
(‛arif) inter­relates (mu<amila) with the body. "I am better than 
him" is a rebellious nature of the body that comes from its fire 
element and at that time even that nature is also pacified. Then 
his satanic robe comes off and he reaches the station of the soul 
in inner peace and stays there. Within the body, the bodily part 
(mud‛a) called the heart becomes the deputy (khalifa) of the true 
heart (qalb­i haqiqi) and the fire element attains the position 
of the soul in inner peace. Like a poet had composed:
If the all­consuming passionate love of the divine(<ishq) 
touches the copper
That touch turns the copper into gold.

The Air Element

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

For long thirty years, I have worshipped the spirit thinking 
that it is the Haqq. At last when I had traversed this 
station, I  could differentiate between the truth and the 
falsehood. 

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

The Water Element

The third element in the human body is water. Water has 
similarity (―) with the person of the union of the heart 
(haqiqat­i jamia qalbiya). Therefore, its effect (faydh) in on 
all matters. the Haqq (SWT) has said:
I have given life to everthing from the water.
Its place of return is also the heart which is just a bodily part 
(mud‛a)!!!!.

37
The Earth Element

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

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

Conclusion of the Elements

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

Separation after Union (farq bad al-jam‛)

(You should know that although) The spirit reaches the station of 
the spirit according to its own level (martaba) through ascent 
(‛uruj). Still, it sets its mind on this world in order to 
sustain (!!!) the body. When the body attains perfection (!!!) 
then the spirit severes its relationship with the body and 
instead focuses its mind towards the Haqq (SWT) along with the 
other centers secret heart, arcanum, super­arcanum, heart, soul 
and intellect (sirr, khafi, akhfa, qalb, nafs, ‛aql). It is then 
that the body fully\perfectly!! reaches the station of slavehood 
(‛abdiyat) (‛ubudiyat). After then the spirit, with its own Level 
(martaba), is positioned on the station of witnessing (maqam­i 
shuhud) and turns its face away from everything except seeing the 
Haqq\the vision of the Haqq. On the other hand, the body is 
firmly positioned in the station of perfect emulation (!!!). This 

38
is the station of separation after union (farq bad al jam‛). the 
Haqq (SWT) is the lord over the granting of perfection (kamalat).

I have traversed this station in detail. It is on this station 
that the spirit, with all its honor!!!, returns to the world of 
the creation (‛alam­i khalq) in order to invite the people 
towards the Haqq (jalla shanuhu). At this time, the spirit 
becomes like the body (qalib) and follows it. It becomes that if 
the body is present (hadir) then the spirit is also face­turned 
and if the body is heedless (ghafil) then the spirit is also 
heedless. However, the spirit has turned its face (mutawajjah) 
towards the Haqq (SWT) with all its levels (martaba) during 
prayer (salah, namaz) even if the body is heedless (ghafil). It 
is because, prayer is the heavenly ascension (miraj) for the 
faithful (mu’minin). 

The Station of Invitation\ In Praise of Heedlessness

p 33 para 2

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

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

p 33 para 2 l 3

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

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

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

39
It is that heedlessness (ghaflat) that elevates one from the 
degree (darwaja) of the friendship to the degree of the 
prophethood. 

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

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

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

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

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

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

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

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

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

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

40
Certainly it is that heedlessness (ghaflat) which lowers the 
elect to the level of the commoners and it becomes a barrier for 
the commoners on their path to the perfection. 

Gar bi-gu>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

is the part of the sea.

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

Minha 14

On the Exalted Station of Prophet Muhammad

Hazrat [Muhammad], the Seal of the Messengers (slm), has been distinguished over the
rest of the prophets (SLM) by the self-disclosure of the person of God (tajalli-i dhati). This
felicity that is above all the perfections is unique (makhsus). The perfect ones (kummal)
who follow him [Prophet Muhammad] has a share of this elect station.

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

ta=till, until, so that,  
ban= by that with that

41
rafa< = remove /here elevation
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 prophet’s station. They share] the perfections of the station that
is below the perfections of the station of beyond the beyond (maqam-I tahta az kamalat-I
maqam-i fawq al-fawqa). And the station of beyond the beyond (maqam-i fawq al-fawqa)
is reserved (khass) for the prophets (slm).

Wherever the servant may be, the excess 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.

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

42
 You may know that sometimes disciples (muridan) may have the idea about their own pirs
that after they have attained the station of their pirs, they have reached equality (musawat)
[with the pir]. However, the truth on this inter-relationship has been mentioned before.

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

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

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

Minha 15

Why does a particular state (hal) appear, disappear and then reappear again

Question: A dervish asked “What is the reason behind it? That

sometimes has a particular state (hal) and after a while 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?

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

43
Man is composed of ten latifas. The first six are points on the 
physical body. They are:

1. Qalb
2. Ruh
3. Sirr
4. Khafi
5. Akhfa
6. Nafs

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

7. Fire
8. Air
9. Water
10. Earth

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

After a while, the same condition may reappear. Then one of these
two things may happen.

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

44
Because if that state (hal)? reappears after disappearing then
there are two directions to fo as before. The same thing is true for
each of the subtle centers (lata’if). Afterwards, if that state (hal)
permeates all the subtle centers (lata’if), then the dervish returns
to the station ,from state (hal).

That means that from being owner of states (hal), he becomes

owner of stations and he is protected from spiritual decline (???).
the Haqq (SWT) knows best on the real condition (haqiqat) about
states (hal). May peace and blessings rain on Prophet Muhammad
who is the leader of the two worlds and on his family. Amin!
Minha 16

Explanation of a Verse in the Koran

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

Here the condition (if you truly want to worship Him) may refer
to eating (i.e. eat blessed food). Here the Haqq is asking us to 
eat the delicious food from the sustenance that He has granted 
us. But the conditions are:
You must worship the Person (dhat) of the Haqq alone. 
But if it is not true for you and instead you follow 
the iradat (desire?) of your instinct (nafs) and 
immerse yourself in playfulness then you must refuse 
these delicious food. It is because it means that you 
are sick and you will be afflicted with spiritual 
a‛ilments. ????? And among the sustenance that has been 
granted to you, the delicious food is like potent 
poison to you. However, when you will be cured of this 
spiritual a‛ilment then you may eat these delicious 
food.

In his exegesis of the Holy Koran Kashshaf, Imam Zamakhshari 

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

45
interpreted the word blessed (taiyibat) as delicious food 

(mustalajjat).

Minha 17

Can Sin Harm a Gnostic?

A master had said that no sin can harm a gnostic (‛arif).

Explanation:

It means that that the sins which the gnostic (‛arif) committed

before attaining knowledge (ma‛rifat) cannot harm him. It is

because Islam erases the sins committed before conversion to the

faith. And the sufis say that the real Islam (Islam haqiqi) is

attaining annihilation (fana) and sustenance (baqa) and then

realizing knowledge (ma‛rifat). When such knowledge (ma‛rifat) is

realized, all past sins are forgiven.

That statement may also refer to the sins committed after

attaining knowledge (ma‛rifat). Then sin means small sin (gunah

46
sagira) not great sin (gunah kabira). It is because the friends of

the Haqq (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.

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

47
I pray to the Haqq, 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

the Haqq (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.

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.

48
 And he contrasts it with Ibn Arabi who proposes that the existence of God is “identical” to
the person of God

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

Now the Mujaddid comments on this matter.

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

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

How does God exist?

Ibn Arabi versus the Mujaddid

Ibn Arabi Mujaddid

God exists by His own existence but this existence God exists by His own person not
is identical to His person by His existence

This knowledge is an elect knowledge that the Haqq (SWT) has 
uniquely granted me. Praise to the Haqq (SWT) for this (great 
gift), and salutation and peace to His messenger!

Minha 19

49
God Exists by His Person
The Necessary Being (SWT) is unique in that that He exists by His own person and He
need not depend on His [attribute of] existence in order to exist. It does not matter whether
we maintain that the existence of God is “identical” to the Person (‛ain-i dhat) or
“additional” to the Person (za’id-i dhat).

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

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

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

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

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

50
 Instead, the people of truth should have said this much here 
that the Haqq (SWT) exists by His existence; not by His person. 

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

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

Answer: We say that yes There is no such existence in the Haqq 
(SWT) with which the person of the Necessary Being (SWT) (dhat­i 
wajib) is existent (mawjud). However, it is correct to call the 
Haqq (wajib­i SWT) existent (mawjud) because of a kind of 
existence that is applied to the person of the Haqq aschun. It is 
fine to say something like that.

Minha 20

God is Incomparable

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

I am searching for that morsel

That is more than a mouthful

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The Purpose of Journeying and wayfaring

The purpose of journeying and wayfaring (sayr va suluk) is to 
unveil the veil and unite while unveiled whether that veil is 
related to the Necessary Being (wujubi) or related to the 
contingent things (imkani). It is not that the object that is 
being sought (matlub) will come in his control or be under him 
(―­). Like a poet had composed:

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

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

Slm who follow good­guidance.

these stations in depth. However, being in divine love, he does attain the the gist
(―) of these stations and the perfections of these stations (manzil) which is not
possible for them who traverses in depth.

the Haqq! Give them peace (slm) who follow ?????????good-guidance-giving (hidayat)!

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

52
 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).

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

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

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,

53
 “I am doing circumambulation (tawaf) in some place. And another group is also
circumambulating along with me. But the pace of their movement is so slow that in the
time that I finished one circle of circumambulation (dur-I tawaaf), that group had taken
only two or three steps. Right on that instant, a thought emerged in my mind that this place
was above in the heavens (fawqa ‘l-‛arsh) and the circumambulating group (tawaaf-
konand-gan) is a group of holy angels (mala>ika-I kiram).”

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

Minha 24

Friends: Not Above Human Attributes

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

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

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

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

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

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

Seeing only the external appearence have denied Abu Lahab and Abu 

54
Jahl the treasure of Islam and have caused them eternal loss. 
They are indeed fortunate who do not look at the external 
appearences of the people of the Haqq and instead their sharp 
sight reaches the hidden qualities (batin­i sifat).They are like 
the river Nile in Eqypt in that the same water which is like 
precarious typhoon to the people who are in veil (mahjubin) is 
life­giving water for the people who are loved (mahbubin).

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

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

It should be noted that this darkness (zulmat!) causes ruin and 
destruction to the common people and perfection and rejuvenation 
(―) to the elect. The darkness of the elect illuminates the 
darkness of the common people; purifies their hearts and brings 
cleanliness (tazkiya) to their souls. If this Darkness were not 
there, there would have been no relationship between the elect 
and the common people and the door of giving benefit (iifadah) 
and receiving benefit (iftifadah) would have closed. Also this 
Darkness (zulmat) in the elect is not in such a degree so that it 
pollutes them. Instead, the remorse that they feel and the 
forgiveness that they seek is in such a degree that as a result 
all their dirt and filth are cleaned and they attain even greater 
development (tarakki). The angels do not have this darkness 
(zulmat) (in their constitution) and as a result their road to 
(further) development is closed. (This quality is actually light 
and) to call it darkness is like praise that is related with 
censure. The common people who are as ignorant as the four­legged 
animals think that the human qualities of the people of the Haqq 

55
(ahl­i the Haqq) are like their own human qualities and because 
of this belief they are humiliated and left out. This type of 
error is made when the unseen are thought to be seen. Every 
station has its own unique distinctions and each place needs 
their own unique ingredients. 

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

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

Minha 25

Knowledge Of Contingentness And Knowledge Of The Necessaryness (‛Ilm-i

Imkani And Ma‛arif-i Wujubi)
―――――――――――――――­
The Mujaddid implores man to stop follwing his own intellect (―) and

―――――――――――――――­­

As long as man is confined/bounded in the chain of his own 
intellect (―­­) and remains colored by anything other than the 
Haqq, he is worthless. It is imperative for this path to forget 
everything except the Haqq and it is imperative for progressing 
on this path that all except the Haqq is annihilated (fana). 
Until as the mirror of the inner realm (batin­i ―) is fully 
cleaned from the color and grime of contingent things (imkan), it 
is not possible for the Haqq to appear there. It is because the 
knowledge of possibilities (‛ulum­i imkan­i) uniting with the 
knowledge of ―­ (ma‛arif­i wujubi) is impossible just as two 
things of different kinds uniting is impossible. 

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

56
is like two things of different kinds uniting. How do you explain 
that?

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

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

Minha 26

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

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

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

However, the nature of knowledge of the person of the Necessary 

57
existence (dhat­i wajib­i SWTh) is not the same. But the person 
of the Haqq (SWT) is free from that situation that the shape of 
the known will enter him. Instead, as soon as divine knowledge 
enters into a relationship with the matter, matters reveal 
themselves.

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

Minha 27

The Station of Good-pleasure

makhluq created thing
radhi well­pleased
ridha good­pleasure
nafs soul

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

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

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

58
For attaining this gift (niyamat), I am singing blessed praises 
(hamd and sana) for the Haqq (SWT), such blessed praises (hamd va 
sana) that my Lord (Rabb) likes and in which He is well­pleased. 

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

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

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

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

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

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

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

Peace towards them who follow guidance.

59
Minha 28
Checked 1­7­07

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 imam’s recitation of Sura Fatiha in the
salat is sufficient, so the followers should remain silent. All the other schools say that the
followers must also recite Sura Fatiha ― they draw their decision from a well-known Hadith,
“There is no salat without Sura Fatiha.” The Mujaddid demonstrates that the decision of the
Hanafi school is correct here.

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

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

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

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

60
 (takallam-i haqiqi) of those people [individually.] It is the same situation when the group
recites [the Koran] (qirat) praying behind an imam. It is because it disturbs the peace
(shaghab), lacks manners and creates disunity (tafriq).

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

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

Maturidi

In a mystic vision, (waqi‛a) Hazrat Prophet (slm) stated, “You are a mujathid of the
science of kalam.” After this incident, I started to form a distinct opinion in every matter of
kalam. For most of the matters on which there are differences between the Ashari school
and Maturidi school, at the first glance it seems that the truth is along the Ashari line. But
when it is contemplated with a fine perspicacity or a keen gaze (hunur-i firasat va huddat-i
nazar), then it becomes clear that the truth is along the Maturidi line. I believe that in all
the matters of kalam on which there is a dispute [that the Maturidis have with the Asharis],
the Maturidis are correct.

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

The Greatness of Imam Abu Hanifa

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

61
 How can I write about the high stature of Imam Abu Hanifa? (dwad) He was the wisest of
these wise men! The greatest Imam! The leader of the perfect ones! Be in it knowledge, be
it in abstinence (wara’) or be it in Godwariness, (taqwa) he was the formost among all the
mujatahid imams,3 more than Shafi‛i, Malik or Ahmad ibn Hanbal.

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

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

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

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.

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

62
And that imperfect person's work also reaches perfection because 
he has so many disciples. 

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

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

When a perfect friend authorizes one of his disciples to give 
spiritual nurture after attaining one of the ranks of friendship 
then the authorization is of that nature. Then the disciple is at 
the same time perfect and imperfect. And the disciple who has 
attained two or three ranks of friendship becomes like that also 
― he is perfect in one way and imperfect in another. It is 
because unless the last level has been attained, all other levels 
can be called perfect in one way and imperfect in another way. 
Still, when a perfect friend authorizes any of his disciples to 
train spiritually after he had attained a certain station of 
friendship then it does not depend on his attaining the last 
level of perfection.

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

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

Minha 30

yad dasht

63
 The term yad dasht means perpetual presence (dawam-i hudur) of the Person (SWT).

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

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

Therefore, on the level of the heart,

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

It may be that whatsoever the masters have said about the 
insertion of the end in the beginning (indiraj­i nihayat dar 
bidayat) points to this outer form (surat) of this yad dasht. The 
inner meaning (haqiqat) of yad dasht is realized after the 
attainment of purification of soul (tazkiya­i nafs!!!) and the 
purification of the heart (tazkiya­i qalb).

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

However, the meaning of person of the Haqq (SWT) (dhat­i Haq 
taala) may also be taken as ―― (mujarrad ahdiat) which is free 
from all the names (ism), attributes (sifat), transmissions 

64
(nisbat) and ―­ (itibar). In that case, realization of yad dasht 
may be possible only after progressing beyond all the levels of 
all the names (ism), attributes (sifat), transmissions (nisbat) 
and ―­ (itibar). 

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

Along this line of reasoning, it is possible to say that yad 
dasht is the last level because of ―­ (shuhud) and presence 
(huduri). It is because after this level (martaba) there is no 
contingent things of ―­ (shuhud) and presence (huduri). Instead 
there comes being­at­a­loss (―­), ignorance (―­), or knowledge 
(ma‛rifat). But it is not that knowledge (ma‛rifat) what you 
consider knowledge (ma‛rifat). It is because that knowledge 
(ma‛rifat) of your is knowledge (ma‛rifat) of acts (af‛al) and 
attributes (sifat). And this station is far above the knowledge 
of the names and the attributes (ma‛rifat­i asma va sifat!!!).

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

Minha 31

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

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

65
 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, trust
in God (tawakkul) does not form its form, and patience (sabr) cannot be predicated.
However, take note! Gratefulness (shukr) will indeed be realized there. However, that
gratefulness will be merely a branch from the branches of good-pleasure (az shu‛ab-I
ridha), not something separate from it.

How Can A Perfect Man Be Imperfect

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

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

Answer: Attaining these stations is specific (makhsus)/related to 
the heart (qalb) and spirit (ruh). For the elect (khwass), this 
station is related to the soul in inner peace (nafs­i 
mutma’inna). However, whatsoever is related to the physical body 
(qalib) does not have this sublime knowledge (haqiqat). Only the 
hardness (―) of the boby (qalib) turns into softness (―). 

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

In answer, Hazrat Shibli recited the following poem:

My heart has loved/ [is in love]

But my body does not even know it
Had [my body] known it
It would never have become so big?

If you can find in the body (qalib) of a perfect (kamil) man 
something that contradicts these stations then it is not harmful 

66
in the context of his inner realm (batin). On the other hand, 
imperfections shows itself in both the external side (zahir) and 
inner side (batin) in an imperfect (not kamil) man because of the 
imperfections (―) of these stations. This kind of people are 
"greedy" for the world (dunya). Things opposing divine reliance 
(tawakkul) are found in his form and essence (surat va haqiqat), 
impatience and instability (―­­) comes out of both his heart 
(qalb) and body (qalib) and disgood­pleasure (qirahat!!!) exudes 
both his spirit (ruh) and body (qalib). the Haqq (SWT) has 
adorned his friends (wali) with these attributes and has left 
most of the people out (mahrum) from their perfections (kamalat). 

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

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

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

note spiritual growth is it rushd?
2) SPIRITUAL GROWTH (―): Even if these things remain in them 
only in form (surat), (they have some effect in the friends). If 
they completely leave the friend (wali) then their good­
instruction­giving (―) will cease. Then they will be stagnant in 
a station like the angels (firishta). (Because then there will be 
no fight between the higher soul and the lower soul (nafs). It is 
this fight that gives man an opportunity for good­instruction­
giving.)

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

Minha 32

67
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

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

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

Or it may be that he will accept the receipt of this transmission 
(nisbat) but he will not know with which being (dhat) is this 
relationship. Instead what happens for most of the times is that 
the being, with whom he has the real relationship, denies him. 
These happen because this transmission ­nisbat) is of a very 

68
exalted level and the outer side (zahir) is too low in 
comparison. Even the inner side (batin) is influenced by the 
influence of this transmission (nisbat) and become free from 
limits inmposed by seeing (―) and feeling!!! (―). He does not 
know what is he keeping and with what is he keeping!!!!. 
Therefore he has no alternative but deny that he knows knowledge 
(ma‛rifat). 

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

To become incapable of knowing is called knowing.

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

Minha 34

Deviant beliefs (bid‛at-i i‛tiqad)

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

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

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

Minha 35

Explanation of the Mutashabihat

69
 I’ve been shown that the terms nearness (qurb), withness (m a‛iyat) and encompassment
(ihata) of Exalted the Haqq that are in the Sagacious Koran are among the “allegorical” or
mutashabihat words of the Koran. e.g. hand, face etc. The words first (awwal), last
(akhir), manifest (zahir), non-manifest (batin) and the likes of them are also the same.

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

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

True knowledge is before Exalted the Haqq! Peace towards them who follow
wellguidedness?????????/!

Minha 36

emulation of the Prophet

I (yin faqir) sometimes prayed the final prayer of the night 
(salat?? al­witr) on the first hour of the night and some other 
times on the last hour of the night. One night it was manifested 
to me that for the devotee who goes to sleep with the intention 
that he will awake on the last hour of night and pray the witr 
prayer, the angel in charge of writing good deeds for him writes 
good deeds on his book of deeds for the entire night until witr. 
Therefore, it is better to pray the witr prayer later. Still to 
me (this faqir), nothing is acceptable except emulation of the 
Best of Men (slm) on the matter of praying the witr prayer early 
or late. I do not consider any blessed deed equal to the 
emulation of the Merciful Prophet (slm). The blessed prophet 
sometimes prayed the witr prayer at the early hours of night and 
sometimes on the last hour of night. I (this faqir) consider 
myself fortunate if I can emulate the Blessed Prophet (slm) in 
any of his deeds even only in form. About some sunna practices, 

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some people give greater importance to some deeds with the 
intention of being awake for the whole night. ????? I don't buy 
being awake for a thousand night but without the emulation of the 
Blessed Prophet (slm) for the price of half a grain of barley! 
(???)

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

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

He who has an evergreen flower garden in his home

Why does he need gardens or the season spring?

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

Minha 37

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

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

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

Both statements indicate [that they have been made in the station of] intoxication (sukr),
but my statement has genuineness (asalat). While she [Rabia] spoke in the very midst of

71
 intoxication; I spoke at the beginning of sobriety (sahw). And while she spoke [while
being] on the level of attributes of God (martaba-i sifat), I spoke after returning from the
level of the person of God (martaba-i dhat)..
In his sayr ila Allah part of his suluk, The Mujaddid climbed to the level of the attributes, like
Rabia did. But he progressed even further, he climbed to the level of the dhat, person. And he
started his return. And it is then that the Mujaddid made this comment.

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

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

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

Minha 38

Honoring Subjects and Its Teachers

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

Therefore it is essential to be aware of the high level of the 
pir ― his level is several times higher than the teacher who 
teaches the outer knowledge. Similarly, it is essential to be 
aware of the high level of the teacher of outer knowledge ― his 

72
level is several times higher than that teacher who teaches 
barbering or weaving. And there are such rankings in level 
between every branch of outer knowledge.

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

It should be mentioned here that the obligation to the pir is far 
greater than the obligation to any one else. Indeed, there can be 
no comparison between the obligation to the pir to any other. 
After the the obligation to the Exalted the Haqq for His 
blessings and the obligation to His messenger (slm) for his ― is 
the seniority of the obligation to the pir. Actually, everyone 
real (haqiq) pir is the messenger of the Haqq (slm) himself. 
Although the the physical birth is from the parents, the guide 
spiritual birth is from the pir. The physical life is only for a 
few days but the guide spiritual life is eternal. Pir is he who 
cleanses the guide spiritual filth of his disciple. Through his 
qalb and ruh, the pir cleanses the spiritual filth in the inner 
realm of the disciple and purifies the disciple's spirit. When 
the pir gives guide face­turning (tawajjuh)to a disciple, the 
spiritual filth of the disciple affects (darkens) the pir (or the 
giver of the tawajjuh) and this effect lasts for a long time. Pir 
is the man via whose medium man reaches the Glorius the Haqq 
which is the highest good in the world and the Last world. It is 
via the medium of the pir that the instigating soul (nafs­i 
ammara) which is by nature dirty (khabas) is purified and from 
the maqam of dirtiness (ammara) is elevated to the maqam of being 
in inner peace(itminan) and from its natural state if 
faithlessness (kufr) is elevated to the state of true Islam 
(Islam haqiqi). Like a poet has written:

73
 Gar bi-gu>im
sharh-I in bi-had shod

What can I say!

Its detailed [benefits]! It’s 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.

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

We seek the refuge of Allah from this!

page 59, ­2

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

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

Minha 39

The Six Subtle Centers

The heart (qalb) is from the world of command (‛alam-i amr). It was put in a deep union
and a passionate love (ta<alluq va ta<ashshuq-I khass) with the world of creation (‛alam-i
khalq). And then the heart was [made to descend??? bjsh-i-deh and] to a bodily part

74
 (mud‛a) on the left side of the breast. It is like when an emperor falls in a passionate love
with a lowly woman who cleans excrements (konnas) and for this love he goes to her
home.

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

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

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

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

At the end of the path to the station, these six subtle centers

(lata’if) reaches the station of subtle (akhfa) and in unison desires

(irada) to fly towards the world of holiness (‛alam-i quddus) and

leaves the body center (latifa-i qalib) empty. But that flight is as

state (hal) at the beginning and as station at the return and at

that time the station of annihilation (maqam-i fana) is attained.

Comments: All sufi tariqas deals with the ten subtle centers (lata’if). Five of them ― heart,
spirit, secret, subtle and arcanum (qalb , ruh, sirr, khafi, akhfa) ― are of the ethereal realm the
world of command (‛alam-i khalq).??????? world of creation?????? However, they have

75
corresponding seats in the human body. In the Naqshbandi Mujaddidiya tariqa, they are well-
defined points on the surface of the skin on the breast.

Qalb is width of fingers below the left breast, ruh is width of two fingers below the right
breast, sir is width of two fingers above the left breast, khafi is width of two fingers above the
right breast and akhfa is above the breasts right in the middle. In other tariqas, these five subtle
centers (lata’if) are located in different points in the breast. In the Qadiria tariqa, qalb is still width
of two fingers below the left breast, ruh is .............. In the Chishti tariqa, qalb is still width of two
fingers below the left breast, ...............

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.

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-

Death Before Death

What the sufis have called "death before death" is the separation of the said six subtle centers
(lata’if) from the body (latifa-i qalib). The mystery of why vibrations and feelings are still in the
body even after those six subtle centers (lata’if) are separated is described elsewhere. That is to be
looked for in the proper place. There is no room for it to be described here in depth. Instead, it
has been described here in brief.

It is not necessary for spiritual journey that all subtle centers

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

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

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

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

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

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

station has been reserved (khas!) For the Muhammadan

77
friendship (walayat-i Muhammadi) (slm). Except this, the other

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

friendhooh (walayat).

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

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

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

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

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

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

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

becomes secure in the station of sustenance in the Haqq (maqam-

i baqa bi-the Haqq)

And attains the character (akhlaq) of the Haqq.

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).

78
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.

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

(mutaba‛at) of Hazrat Hazrat Muhammad imperative.

May peace and blessings rain on them who follow

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

follow Prophet Muhammad (slm).

Minha 40

Speech of the Lord

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

79
The surprising matter is that from the beginning of eternity until the end of eternity, there is
only a moment in that place [which is the realm of God.] Time does not flow over Him
(SWT). Within one moment, what can be spoken but one one-in-all utterance that cannot
be subdivided (kalam-i wahid-i basit)?

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

For example, if it has a ta‛alluq of commandingness (ma‛mur), then a command originates.

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

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

And in the view of the ‘things that are turned [sequentially in that linear time] (madlul)’,
since that moment [when God speaks] is unchanged and it [that timeless moment] has not
been stretched out (inbisat) [to create a linear time as it has been stretched out in the
mundane, temporal realm], then there is no past or future there [in that timeless moment
when God speaks.]

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

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

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

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

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

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

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

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

Through the grace of (Prophet Muhammad) the friend of the Haqq (sal), I have
experienced such “states” (i.e., unveilings and mystic visions) once in a while. (In one
those mystic visions,) I (the Mujaddid) saw the angels prostrating before Adam (slm) and
at that time their heads were not raised from the prostration. I saw the angels of the
(Highest Paradise) ‛illiyin not performing these prostrations, they were not ordered to
prostate. In my vision, they were absorbed (in seeing that. All these past events as well as)
all the happenings (ahwal) that will happen in the last world, they were all seen in that
same (one single all-inclusive) moment.2 [Mabda 40, 62.18-63.13]

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

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

The caravan where my friend is

I know that but I can't go there

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 ????????So his songs
?????????I want to hear from here

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

Minha 41

Engenderingness (takwin)

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

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

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

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

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

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

Minha 42

Vision of Allah

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

Presently, this knowledge have been manifested to the elect of 
the friends (awliya­i khass!!!!). Whatsoever they see, although 
that may not be actual vision (ru’iyat­i haqq!!!), is at least 
some sort of vision. But the real condition will be just as the 
sunna says:
As if you are seeing the person of Almighty Lord of truth.

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

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

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

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

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

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away.

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

Unveiling and Perspicacity (kashf va firasat): the Difference

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

As an example, the Sunni ulama have decided on "powerfulness of 
action" (istata'at ma'al fal) and it is a true and correct 
proposition that has been proven through perpicacity and true 
inspiration (nur­i firasat va kashf­i sahih). But the evidences 

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and proofs that they have brought are very weak and incomplete. 
Their strongest evidence:

There should be no difference (―) between two era. It is 
because the self­existant (jawhar) and existant because of 
something else ('araj) are mutually exclusive. Both existing in 
time together is not at all possible.

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

The Exalted Rank of the Maturidi School

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

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

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

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

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

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

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

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

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

Is hearing is ever the same as seeing?

Minha 41

Engenderingness (takwin)

Engenderingness (takwin) is a real attribute (sifat­i haqiqi) of 
the Haqq (SWT). The followers of Abul Hasan al­Ashari regard 
engenderingness (takwin) as an additional attribute (sifat­i 
idhafiya). They consider the attributes of powerfulness and 
desiringness (qudrat va irada) as all that is needed for creating 
the cosmos. In actuality, engenderingness (takwin) is a separate 
real attribute (sifat­i haqiqi) in addition to powerfulness and 
desiringness (qudrat va irada). The attribute of powerfulness 
(qudrat) means that doing something and not doing that thing are 
both right. And desiringness (irada) means deciding on one of the 
two options of doing it or not doing it. Therefore, the rank of 
powerfulness (qudrat) is above the rank of desiringness (irada). 
The rank of engenderingness (takwin) ― which we consider as a 
real attribute (sifat­i haqiqi) ― is below the rank of 

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

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

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

Ibn al­Arabi's unveiling (kashf) also agrees to the view of the 
philosophers. Regarding powerfulness (powerfulness (qudrat)), he 
thinks that the first condition is true and the second condition 

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is false. But if it happens then ―­­ (idhab) is accepted and as a 
result desire (desiringness (irada)) has no function. It is 
because two situations (―) are not found here where you determine 
one out of two things of the same kind. However, it can be solved 
if you determine ― (idhab) within the attribute of creation 
(sifat­i engenderingness (takwin)). It is because it is beyond 
the necessity of need (―­).

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

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

Minha 44

Annihilation of Desiringness (fana-i irada)

When, through the grace (fadl) of the Haqq, the sufi seeker's 
heart (qalb­i talib­i haqiqat) becomes free from all desires and 
he desires nothing but the Haqq (SWT) then he receives those 
things which had been the aims (―) at the time of his creation. 
Then he becomes capable of real worship (bandegi haqiqat!!). Then 
if the Haqq so desires, He sends him to the world to spiritually 
elevate (tarbiyat) imperfect beings (nakis ―). At that time, the 
Haqq (SWT) gives him a desire (desiringness (irada)) as well as a 
free­will (ikhtiar) so that he becomes free and independent 
(permitted!!! ――­) in both word and action. It is like when a 
slave has been so permitted, he has freedom in his words and 
deeds.

This station is the station of molding one's character in the 
"character of the Haqq". Whatsoever a man on this station 
desires, it is for others and his aim is to help others not 

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himself. The aim of the Haqq is the same; this blessed desire (―) 
is fit for only the Haqq. 

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

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

Allah guides him whomever He wants. (Koran)

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

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

It was not appropriate for the prophet (Koran)

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

the Haqq (SWT) has forgiven you. (Sura Anfal, verse  68)
Forgiveness comes only after a fault. 

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

It is like the Haqq (SWT) have said:

 the Haqq (SWT) does not like unbelief (kufri) from His 

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servants. (Koran)

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

Minha 45

Speech of the Haqq is the guide

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

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

Supplication

All praise is to the Haqq who has given us wellguidedness about 

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this. Had the Haqq not given us wellguidedness (hidayat), we 
would not have been guided. Certainly the messengers of our Lord 
came with the truth. 

Minha 46

Belief On Baqibillah

Hazrat Khwaja Baqibillah had a special relationship with four 
people, one of them being myself. We all had our unique beliefs 
on the Khwaja and that's why we all had our unique hal. I firmly 
believed that no one else after our blessed Prophet (peace be 
upon him and his family) could offer his disciples such a 
[effective] high level of companionship (suhbat), ―, (tarbiyat) 
and wellguidedness. And I used to express my gratefulness to the 
Haqq that although I never enjoyed the companionship of Hazrat 
Muhammad,the Best of Men (slm) still I was not left out of the 
good fortune of having the companionship of someone with a high 
stature like my master. Hazrat Khwaja used to say: "That man 
believes that I have attained perfection (kamalat) but does not 
believe that I am a guide towards the Haqq (sahib irshad). And to 
him the level of the guide (irshad) is higher than the level of 
perfection (kamalat)." And that man: "He does not maintain any 
relationship with me at all." About the third man he used to say: 
"He denies us." In reality, we attained knowledge (ma‛rifat) 
proportionate to our beliefs.

Don't Deify the Pir

It should be known that the disciple's (murid) belief about his 
pir as being blessed and perfect (―­­) is the result of a loving 
relationship (―­) which is the medium (―) of giving and receiving 
spiritual benefit (―­­). 

(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.) 

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But it is necessary that none should give his pir higher rank 
(fadilat) than them whose greatness (bozorgi va ‛azimat) have 
been determined by the sharia. It is because that will be 
excessive veneration which is bad. The Shiites show an excessive 
veneration only to the family of Hazrat Muhammad (ahl­i bayat) 
and that is their fault. The Christians, due to an excessive 
veneration, have made Jesus the son of the Haqq and as a result 
they have faced a permanent loss. If someone gives a higher rank 
to his spiritual master (pir) to any other, except for those 
whose greater rank (―­) have been determined in the sharia, then 
it is acceptable (ja’iz). Instead, to do so is necessary (wajib) 
for advancing in the spiritual path (tariqat). To give such 
higher rank (fadilat) is not according to the disciple's own 
volition (murid...); instead if the disciple is capable then such 
a belief appears spontaneously in his mind and through the medium 
(wasila) of such belief he attains the perfections (kamalat) of 
his master (pir). However, if giving such a higher rank is 
according to the disciple's own volition and he tries to create 
such a belief against his true belief then it not allowed (ja’iz) 
and he gains nothing through it.

(end)

Minha 47

The Zikr of Negation-Affirmation

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

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 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

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

Minha 48

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

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

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

??????poem

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

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

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

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

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

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

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Minha 49

The Verse of Unity

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

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

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

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

Slm who follow wellguidedness and firmly follow Musatafa (slm).
―――――――――――――――――――――­
There are maktubs on this topic in the maktubat Vol III.

Minha 50

Sura Falaq and Sura Nas

Hazrat Makhdum Sharfuddin Yahya Maniri (the Haqq bless him) has 
written in his Maktubat:

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

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

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

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

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

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

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

Minha 51

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

emulation of the Tradition (Taqlid)

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

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

Hadrat Abu Bakr the Truthful (may the Haqq be pleased on him) is greatly endowed with
this habit (fitrat). And because of this, he accepted the prophethood [of Hazrat
Muhammad] (slm) without any delay and became the leader among the Truthful
(siddiqun). On the other hand, the accursed Abu Jahl could not favor himself with that
good fortune because he lacked the qualities of taqlid and imitation (mutaba‛at). As a
result, he became the leader of the accursed.

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

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

Bilal's wrong pronunciation as-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
(mutaba‛at) the friends of God (awliya) and may He grant us the good fortune of perfect
taqlid of the Prophet (slm).
 

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Minha 52

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

Hazrat Muhammad the messenger (rasul) of the Haqq is the leader 
of all prophets (nabi) and messengers (rasul). It is redundant to 
say how high is his rank as compared to the common people. Hazrat 
Jesus and Moses (slm) have received their share from the station 
of the Self­disclosure of the person (tajalli­i dhat) in 
commensurate to their competence and level (martaba). Like the 
Haqq (SWT) told Hazrat Moses (slm): "I have selected you for 
Myself" i.e. I have selected you for My Person (dhat). And Hazrat 
Jesus (slm) is the spirit of the Haqq (ruhullah) and the Word of 
the Haqq (q‛alimullah). There is a deep relationship between him 
and the (sarwar­i ‛alam).

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

Although the station of Hazrat Noah (slm) is in the station of 
the self­disclosure of the divine attributes (tajalli­i sifat) 
which is far above that of Hazrat Abraham (slm), still Hazrat 
Abraham (slm) has a special level on that station that no one 
else have attained. However, his children have attained a part 
from this station due to emulation (mutaba‛at). The rank of 
Hazrat Adam (slm) is after Hazrat Noah (slm). the Haqq give peace 
and blessings to our prophet (slm) and all other prophets . My 
Lord (Rabb) have taught me this and have communicated this to me 
via inspiration (ilham) due to His grace (fadl va karam). It is 

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the Haqq (SWT) who knows the real meaning. 

Minha 53

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

The journey (sayr) of that traveller (salik) who has fallen into 
the vastness (??―­) of the divine the names and the attributes, 
his path towards the Majestic Sultan (jalla sultanuhu) has been 
closed. It is because the names and the attributes (asma va 
sifat) have no end so that the seeker can cross them and reach 
his intended waystations (manzil­i maqsud). The masters 
(mashaykh) have commented on this station: 
This station has no end (―).
Because the perfection of the beloved (kamalat­i mahbub) is 
endless (―). And to reach this point is uniting with the the 
names and the attributes (asma va sifat). That traveller (salik) 
is fortunate who finishes his wayfaring (―) in the the names and 
the attributes (­) concisely and within a short time unites with 
the holy person of the Haqq (―­ dhat­i ―). 

return After Reaching The Last Point

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

Therefore, those who reach the return point (last level?) (―) 
reach perfection (―). But there is no end point (―) for those who 

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wayfaring (sayr) in the vastness of the names and the attributes 
(―­­i asma va sifat). So they never reach perfection. 

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

Minha 54
done 4­13­07

The Station of Good-pleasure

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

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

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

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

Exalted Allah knows the best!

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Minha 55

Following the Prophetic Tradition\Rejecting Deviations

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

Reject him who will add any deviation to my faith.

I am amazed at them who add deviations to the religion 
(din) when that religion have attained perfection from 
all angles and have progressed to the zenith of 
perfection. Aren't they, who are trying to perfect this 
religion by adding deviations to it, are at all worried 
that this religion may become ruined because of these 
additions? 

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

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

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

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

Minha 56

The Jinn
Once the condition of the genies (jinn) was manifested to me. I had a vision,

“The genies (jinn) are wayfaringing around 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) is neither raising up
his head nor looking towards the left or the right but wayfaringing straight. They are like
prisoners in shackles without any powerfulness 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 genies (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 real Meaning of Partial Superiority of the Friend over the Prophet

Ibn Arabi’s proposition

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 Here the Mujaddid comments on

Whatsoever perfection (kamalat) that a friend (wali) attains or 
whatsoever level does he reach; he reaches there through 
following his prophet (tufayl of mutaba‛at of his nabi). Had he 
not had the emulation (mutaba‛at) of his prophet then he would 
not have even faith (iman) and the door to attaining a high level 
(martaba) would not have opened up. Therefore if a friend (wali) 
attains some benefit (fadilat) from the partial benefits (―­ 
fadilat) that the prophet (nabi) had not attained, or if he 
attains a level (martaba) from the exalted levels (buland 
darajat) that the prophet had not attained; then it is certain 
that the prophet (nabi) alos attains fully from that partial 
benefit (―­ fadilat) and elect level (khass martaba).The friend 
(wali) attains that perfection (―) as a result of following that 
prophet (nabi) and all his perfection (kamalat) is the result of 
following the traditions (sunnat) of that prophet (nabi). 
Therefore, it is certain, that the prophet (nabi) has all those 
perfections (kamalat). As our blessed master (hudur pur nur 
sallallahi alaihi va sallam) have said:

"He who starts a sacred tradition (nek tariqa) will receive its 
benefit (thawab) and he will also receive the full benefit 
(thawab) of all who will follow that tradition".

However, the friend (wali) will be the foremost because of the 
attainment of this perfection (―­­) and the first to reach this 
station (darja). The ulama (‛alim???) have said that it is 
allowed (ja’iz) for the friend (wali) to have this benefit 
(fadilat) above the prophet (nabi). It is because that is only a 
partial benefit (―­ fadilat) which is not at all equal to the 
full benefit (―­ fadilat). And Ibn al­Arabi have written in the 
Fusus al­Hikam.

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

Actually, the commentators of the Fusus al­Hikam have used 

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convoluted logic (―­­) to justify the above statement and have 
said: 

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

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

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

Minha 58

Can A Friend Be Higher Than A Prophet

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

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

Minha 59

The Divine Attributes

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

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

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

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

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

Actually, this [attribute of livingness, hayat] is the door to reach the the desired destination
(usul be-matlub). It’s because the attribute of livingness (sifat-i hayat) is above the
attribute of knowledge (sifat-i ‛ilm). You may reach that homestead (mawtin) only after
traversing [all the different] levels of knowledge. Be it manifest knowledge or nonmanifest
knowledge. Or be it knowledge of the sharia or knowledge of the tariqa. Very few people
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 shay’un” [???] Still, analogies (mithal) are valid (ja’iz).
And analogies have been permitted. For He says, Allah has the most exalted analogies.
Wa liLlahi ‘l-mathalu ‘l-a‛la. [???]

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 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
or comparison and He is free from witnessing (shuhud) or being manifested. We believe that the
Haqq circumscribes everything but we are not aware of the real nature of this circumscription.
Whatsoever we know is analogies of that circumscription.

On the other hand, the encompassment of God is “without what manner” and “without
how” (bi-chun va bi-chegun). And He is beyond being witnessed and unveiled (shuhud,
makshuf). We believe that He (SWT) encompasses everything. However, we do not know
the nature (keh chist) of that encompassment. Whatsoever that we know are analogies
(shabh va mithal) of that encompassment.
You have to think in terms of analogies (qiyas) on the nearness (qurb) and withness (ma‛iyat) of
the Haqq the Almighty. Whatsoever that comes in unveiling (kashf) or witnessing (mushahida) are
only analogies, never the reality (haqiqat).

We will have to interpret the nearness and encompassment of God in such a way that all
that becomes witnessed or unveiled (mash-hud va makshuf) from THEM

is an analogy (shabh va mithal), not the reality. 

We also believe that the Haqq (SWT) is with us and near us but we do not know what is the real
meaning (haqiqat) of this withness and nearness. It says in the sunna: "Our Lord will be seen

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smiling." In this saying, the Holy Prophet (slm) is describing the vision as in analogy (mithal). It’s
because the analogy of perfect good-pleasure (ridha) should be a smiling face. You can also create
analogies for hands, feet, faces etc.

We believe that He (SWT) is near (qarib) us and with us (ba ma). However, we do not
know what’s the true nature (haqiqat) of that that nearness and encompassment.

It comes in a prophetic (salam) hadith, “Your lord will disclose himself smiling. (yatajalla
rabbakum dahikan)”. [And what that hadith describes is] with respect to an imaginal form
(surat-I mithali). For an image (mithal) for the realization of perfect good-pleasure should
be a smiling form (bi-surat-I dahik). And when we talk about God having a hand, face, feet
or finger ― they also should be interpreted as imaginal forms.

My lord has taught me such! And Allah chooses whomever He wants! Allah possesses
magnificent bounties! Almighty Allah! Bless our leader Muhammad and his progeny and
give them peace and blessings!

Minha 61
If there is any discrepency or contradiction in this author’s description of the states,
raptures and ideas (ahwal, mawajid, ‛ulum, ma‛arif), then it should be predicated to the
difference in times and contexts. It is so because each and every moment has its own state
(hal) and ecstasies (mawajid). And for each context, the knowledge (‛ulum va ma‛arif) is
different. Therefore, there is no contradiction or discrepancy.

For example, It is analogous to an injunction of the sharia which seems to reverse after it has
been repealed (mansukh) or changed. However, when we consider that the times and the
contexts are different, then that contradiction or discrepancy vanishes.

Arabic

Exalted Allah has been wise and helpful in this [descrepency in the author’s description]!
Therefore, do not remain a doubter.

Almighty Allah! Bless our leader Muhammad and his progeny and give them peace and
blessings!

in noskheh keh mabda’ va ma‛ad benam

ze anfas-i nafis-i hazrat-i FaKHR-i kiram
chun

Terms

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lamakani non-spatial
makani spatial
hal state
mabda’ the origin
ma‛ad the return

110
1
Refers to the Hadith report, “The rich will enter paradise five-hundred years
after the poor.” This is reason this rich companion, Abdur Rahman ibn Auf, is
reaching paradise late.