3-31,3-122,1-234, 2-1, 2-3

1) Bio of Mujaddid
2) Definitions+Glossary
3)The Body of the Book:
--------------------------------------------------------------------------
ta<alluq attachment
q-l-b qalb heart
r-wa-h* ru:h* spirit
badan body

[-----]= 1. Arabic original word

{-----}= is not in the text, words in the brackets added by the translator for better
understanding of the text ; also notes and references
(------)= is in the text, the brackets added by the translator for better understanding of the
text

maktub 3-31 Reviewed and complete

page 103

Written to Mulla Badruddin.

Subject: the Imaginal World and the Corporeal World.

All praise is for Allah and peace towards His chosen servants.

You have written that before attaching itself [ta<alluq] to the body [badan], the spirit
[ru:h*] used to be in the Imaginal World [<alam-i mitha:l] and after separating itself from
the body, it {the spirit} will go there again. Therefore, the "punishment in the grave"
[adha:b-i qabr] will be in the Imaginal World, like the pain that one feels in dreams in the
Imaginal World. You have also written that this idea has many corollaries [furu:<]. If you
accept this, then the many corollaries of this idea will branch out further into many more
sub-corollaries.

You should know that it is very unlikely that this type of idea is true. Let it not [maba:da:=
let not] misguide you away from the established path [muta<a:raf]. So despite it being a
daunting task [ma:ni<, plural:mawa:ni< = forbidding, obstacles], I've written a few words
on the realization of this idea, as it’s critical. The Exalted Allah is the Guide towards the
straight path!

Page 103 last line+page 104

Brother! They {the sufis} have divided the contingent domain into three divisions: the
Spiritual World [<alam-I arwa:h], the Imaginal World [<alam-I mitha:l] and the
1
Corporeous World [<alam-I ajsa:d]. They have said that the Imaginal World is the barzakh
between the Spiritual World and the Imaginal World. They have also said that the Imaginal
World is like the mirror of the meanings [ma<a:ni:] and realities [h*aqa:>iq] of both of
these two worlds. It means that the meanings and the realities of the Spiritual World and
the Corporeous World appears in the Imaginal World in the subtle form --- as there are
many forms and figures [hi:>at] appropriate [munasib] for all the forms and realities. That
Imaginal World, by its essential nature, never contain forms, figures [hi:>at] or shapes
[ashka:l]. Forms or shapes [suwar wa ashka:l] are reflected therein from other Worlds, and
find manifestation. It is analogous to the mirror --- the mirror, in its essential nature, never
contains a form. The forms that are there come from the outside.

When you will be able to understand it, you will understand the following: Before its
attachment to the body [jasad], the spirit used to be in the Spiritual World. That is above
the Imaginal World. After its attachment to the body, when the spirit descends, it comes
down [furud= descent] to the Corporeous World due to its connection of love [be <alaqat
h*ubbi:]. It {the spirit} has nothing to do with the Imaginal World; neither before its
attachment to the body nor after its attachment to the body. Except that sometimes, when
the Exalted Lord has provided him with the opportunity, he sees [mut*a:l<ah] some his
own states in the mirror of that Imaginal World and learns what is good and what is bad
about those states. [husn wa qabih-i ahwal] So this is the interpretation for {unveiled}
events [wa:qi<a:t; Fazlur Rahman translates as mystic visions] and dreams [muna:ma:t].

Many a time, he {the sufi} can sense this meaning even without any sense perception
[h*iss]. After separation from the body, if the spirit is of high-mentality then it looks
towards the above. On the other hand, if it {the spirit} is of low-mentality then lower
realm captivates it. However, {in both cases} it has nothing to do with the Imaginal
World. The Imaginal World is for seeing not for being. The place for being is either the
Spiritual World or the Corporeous World. The Imaginal World is nothing except the mirror
of these two worlds. It has been narrated before as well. The pain that is felt in dreams in
the Imaginal World is only the form and apparition of the punishment that the dreamer
deserves.

page 105

As a warning, he sees the dream. The punishment of the grave is not of this type --- that is
punishment in reality as opposed to the form and apparition of that punishment.
Additionally, the pain felt in dreams --- even if it’s true --- it’s of the same reality as the
pain of this world. {On the other hand,} the punishment in the grave is a punishment of
the last world. How different are they! What comparison is there between last-worldly
punishment (may Exalted Allah deliver us from it) and this-worldly punishment? There is
no comparison!

If a mere spark from hellfire fell [uftadam, mi uftam= to fall, to be omitted, to happen] on
the earth, it would burn [su:khtam, mi su:zam] and destroy [pa:k, mutla:shi:] everything.
To know the punishment in the grave as a dream is the result of not noticing [ittila:<] the
difference between the "form" of the punishment and the "reality" of the punishment. The
source of the error [ishtebah] is also the illusion [tawahhum] that the punishment in this
world is similar to the punishment in the last world. [mujala:st= companionship, similarity]
22
Question: As the Koran says, “Allah takes [yatawaffi:] the souls {of men} during their
death and for them who do not die during their sleep." {The Koran, Sura Zumar, 39:42}
From this, it’s understood that just like God may take someone’s soul during death, He
may also take someone’s soul during sleep. So how can you consider one as punishment
of this world and the other as the punishment of the last world?

Answer: God taking someone's soul [tuwaffi:] during sleep is of the type that someone
comes out [beru:n] of his familiar territory [watn ma:lawf-I khood] in the spirit of tasting
[dhawq] and longing [raghbat] for travelling [sayr] and sight-seeing [tama:sha:] until [ta:]
he attains fun and joy [farha wa surur]. Then he again [ba:z] returns home cheerfully and
joyfully [khurram wa sha:dema:n]. Where he travels [sayr gah-I uu] is the Imaginal World
that contains many amazing [<aja:>ib] kingdoms and dominions [mulk wa malaku:t].

{In contrast,} God taking someone's soul during death is not at all the same. In that case,
his familiar realm [watn ma:lu:f-I khood] is destroyed [hadm] and the building where he
lives is devastated. [takhri:b-I bina:-I ma<mu:r] For this reason, there is no hardship and
suffering [mihnat and kolfat] in the "taking away of the soul" in sleep. Instead, it contains
fun and joy [farha wa suru:r].

{In contrast,} there is severity and suffering [shaddat wa kolfat] in the "taking of the
soul" in death. The familiar realm of the person whose soul is taken away during sleep
remains in this world and the treatment that he receives is the treatment of this world. In
the "taking of one's soul" [mutawaffi:] during death, after the destruction of his familiar
territory [watn-i ma:lawf], he moves away to the last world. So he is treated the same way
as he would be treated in the last world. You may have heard the hadith report, "Whoever
dies, verily his Day of Destruction [qiya:mat] takes place."

page 106 1st paragraph

Take heed! Don't become enamored to beliefs that are opposed to the decided beliefs of
the Sunnite Community (may praise be to Allah who has kept me with it) through illusory
unveilings [kushu:f-i khaya:li:] and manifestations of imaginal forms [z*uhu:r-I s*u:r-i
mitha:li:]. Don’t be deceived [gharrah] by dreams and illusions. You cannot even conceive
salvation unless you follow this {Sunnite Community} that is the Faction of Salvation. If
you desire [a:rzu:] salvation then you should turn away from fun and frolic and instead try
to follow the masters with your body and soul. This news report is a news report of
stipulation --- There is nothing incumbent on the Messenger but to proclaim the message.
{The Koran, Su:ra Ma:>ida, 5:99}

Your expansive expressions has cast me into a rough idea that these imaginations of yours
are taking you away from following these great masters and making you follow your own
unveilings. I'm seeking the refuge of Exalted Allah from these and from the evil from us
and from the evil from our deeds! Satan is our powerful enemy, so be aware that he does
not take us away from the straight path and casts [anda:khtam, mi yanda:jm] us into a
narrow alley. [kucheh]

The period of time that you have been away [muddat-i mufaraqat] hasn't even stretched
33
[kashidan] to as much as [ta] one year! How dangerous! You have been cautioned to
commit to the following of the Sunna and to {the idea}that salvation is confined to the
following of these masters. Still, you have forgotten all those. And instead you have made
your own imaginations into your teachers. And branched out many branches out of the
thicket [shakhsar] of those imaginations of yours! In my opinion [behisab], the possibility
of us meeting [ih*tima:l-i mula:qa:t-i ma:] appears to be quite distant. So you should live
in a way so that the string of hope for salvation [rishteh-i umi:d-i naja:t] doesn't tear.

Lord! Give us mercy [rah*ma] from You and arrange for us all our affairs properly! [The
Koran, Sura Kahf, 18:10] May there be peace on them who follow guidance!

maktub 3-122
written to Mawla:na: H*asan Dihlawi:
subject:Essence of Muhammad etc.

page 117 +page 118 first para

In the name of Allah the All-Merciful and the Compassionate. All praise is for Allah and
peace towards His chosen servants.

The Muhammadan Reality (may the most excellent salutation and the most complete
peace be on it) is the first manifestation. It is the reality of all realities with the meaning
that all other realities, be it the reality of the honorable prophets or be it the reality of the
magnificent angels (may salutations and peace be on it and on them), are indeed its
shadows. It is the root of all realities. The Prophet (may salutations and peace be on him)
said, "In the beginning, what Allah created was my light!" He (may salutations and peace
be on him) also said, "Allah created me from His light and the believers from my light."
Therefore the Muhammadan Reality necessarily is intermediate [wast*e] in-between all
other realities and H*aqq. And it is impossible for anyone to actualize his intention
without its (may salutations and peace be on it and all that is related to it) intermediation.
Because he is the prophet of the prophets and his arrival was a mercy to the worlds (may
peace and salutations be on him and his descendents). It is for this reason that the
"possessors of resoluteness" prophets (although they themselves possessed root wuju:d)
desired to become his followers and hoped to be included in his community (may
salutations, peace and greetings be on him and on them), as it has been narrated {in the
Hadith}.

page 118 question #1

Question: What perfection is there that is dependent [marbut*] on being his {Prophet
Muhammad’s} follower? (May salutations and peace be on him and his descendents.) And
that the prophets (peace) could not attain although they possessed the treasure of
prophethood? ? (May salutations and peace be on him and his descendents.)

Answer: That perfection is reaching and unifying [us*u:l wa ittih*a:d] with that reality of
the realities. And {you may have that unification} only if you are [manut*= subject to] his
{Prophet Muhammad’s} follower and heir. Actually, it {having that unification} is
dependent on [mauqu:f] divine bounty [fad*l] and that is the lot of those members of his
44
{the Muhammadan} community who are the "elect of the elect.[akhs*-I khwa:s*s*]" And
until one becomes a member of his {the Muhammadan} community [ummat], one cannot
attain that treasure. And the veil of intermediation will not be eliminated --- it {the
elimination} is attained {only} through unification. It is due to this reason that God has
said, “You are the best of all communities." {The Koran, Sura A:l <Imra:n, 3:110}

He {Prophet Muhammad} (salutations and peace be on him and his progeny) is more
excellent [afd*al] than each one of the other honorable prophets and each one of the
magnificent angels. Likewise, he is also more excellent [afd*al] than all of them added
together (salutations and peace be on him and on them). It is just as the root is more
excellent [fad*l] than all its own shadows even if that shadow contains thousands of
shadows. Whatever effusion that that shadow attains from God is through the
intermediation [bi-tuwasti wa tufail-i] of that {root or the Muhammadan Reality}. I have
explained in my own writings that the point above [nuqt*a-i fauqa] has excellence [fad*l]
over all the points below [bar nuqt*aha:-i tah*ta] that are like the shadows of it {the point
above.} And the gnostic crossing that point above (which is like the root) is a far more
exalted undertaking [zaydeh] than crossing all the points below (which are like the
shadows of it) {of that root.}

page 119

Question: According to this clarification, does the excellence [fad*l] of the elects of this
community over the prophets (peace) become concomitant [la:zim]?

Answer: Nothing becomes concomitant. It is only established that the elect of this
communityhh shares that treasure with the prophets. Still, the prophets are adorned and
specified by numerous other perfections {that make them superior.} (salutations and peace
be on our prophet and on them.) The elect of the elect of this community, even if he
attains the maximum progress, even then his head does not reach the feet of a prophet ---
even if that prophet is of the lowest rank. So where is the possibility of equality or
superiority?

Allah has said, “Verily Our Word has been passed before {this} to the prophets.” {The
Koran, Su:ra S*a:ffa:t, 37:171} And if an individual among the communities, as an
“uninvited servant” and as a follower accompanying his own prophet [tufail wa tabi<yat]
reaches a station above a prophet then he reaches there as a servant and a follower.
Everyone knows that a servant will have no other relationship with the peers of his master
except servanthood. All the time, the servant will be an uninvited person accompanying
the master [tufaili:] who will be the guest.

“The Muhammadan Reality (salutation and peace be on him and his progeny) that is the
reality of the realities is the entification and the manifestation of Divine Love. It is the
origin of the manifestations and creation of the creations.” --- this was unveiled to me at
last after travelling through the levels of the shadows. A well-known “sacred saying” says,
“I was a hidden treasure. Then I desired to be known. So I created the creation so that I'm
known.” The first thing that appeared from that hidden place is “love.” It is the cause of
the creation-act of the creation [khulq-i makhlu:qa:t]. If this “love” were not there, the
“bringing into existence” {of the creation} would not occur [na mi kashu:d]. And the
55
cosmos would have been firmly fixed and entrenched [ra:sikh wa mustaqarr] within
nonexistence. The mystery of the “sacred saying”, “Without you, I would not have created
the heavens." indeed lies here. And the reality of the “sacred saying”, “Without you, I
would not have manifested my Lordliness.” should be sought here.

page 120

Question: Ibn al-<Arabi, the author of the Futuhat-i Makkiya, has said that the First
Entification, which is the Muhammadan Reality, is the Venerable Undifferentiated
Knowledge [had*rat-I ijma:l-I <ilm]. {In contrast,} in your own writings, you have said
that the First Entification is the “ontological entification” [ta<ayyun-i wuju:di:]. And you
have decided that its center, which is its part that is the most noble and the first in time
[ashraf wa asbaq], is the Muhammadan Reality. And you have pointed at the Entified
Venerable Undifferentiation [ta<ayyun-i had*rat-I ijma:l] as the shadow of this
“ontological entification” [ta<ayyun-i wuju:di:]. In contrast, you have written here that the
First Entification is the loving entification and that is the Muhammadan Reality. Could you
please explain? {literally: What is the proper justification between these sayings?}

Answer: Many times [basa], shadow of a thing shows itself as the root of that thing and
attracts the wayfarer [salik] to itself. Therefore, those two shadow entifications {the
cognitive entification and the ontological entification} are the first entifications which
appears to the gnostic during the time of ascent as the root entification [ba-as*l ta<ayyun]
i.e. the loving entification [ta<ayyun-i h*ubbi:].

Question: Is it proper [cheguneh rast a:yad] to call the ontological entification the loving
entification [ta<ayyun-i h*ubbi]? When wuju:d comes before love and love is a branch of
wuju:d?

Answer: I have proven in my own writings that the Venerable H*aqq exists by His own
Essence {i.e. He exists by Himself}, not {that He exists} by {His Attribute of} Existence.
Likewise, the Eight Attributes {exist} by the Essence of the Necessary Existence, not by
{the Divine Attribute of} Existence. It is because both wuju:d {Existence} and wuju:b
{Necessaryness} do not at all exist {literally: have no place} on that level as they both are
merely "crossing-overs" [i<tiba:r-a:t] {i.e. concepts}.

For the bringing-into-existence [i:ja:d] of the cosmos, the crossing-over [i<tiba:r] that has
been made first is love. {What has been made} next is the crossing-over of wuju:d
[i<tiba:r-i wuju:d], which is the preamble to the bringing-into-existence {of the cosmos}.

Without these two crossing-overs, the crossing-over of love and the crossing-over of
wuju:d, Venerable wuju:d is Independent [istighna>] of the cosmos and bringing-into-
existence [i:ja:d] of the cosmos. As the Koran says, “Verily Allah is Independent of the
cosmos." {The Koran 29:6}

page 121

++++edited upto this point++++++

The undifferentiated cognitive entification [ta<ayyun-i <ilmi: jumali:] may be called the
66
shadow [z*ill] of those two entifications by this interpretation: That those two
entifications {the ontological entification and the loving entification} should be interpreted
as the Venerable Essence without observing the Attributes. While [wa] this entification
!!!!!!!!!!!!!!!!!!(i.e. undifferentiated cognitive entification [ta<ayyun-i <ilmi: jumali:])
should be observed as an Attribute (which is the shadow [z*ill] of the very Divine
Essence)!

It is necessary to know that: When observing the first entification (or the loving
entification) keenly, by divine grace, it can be learned that the center [markaz] of that
entification is love (or the Muhammadan Reality). And the circumference of that
entification is like a circle in the imaginal forms [surat-i mithal]. And that circumference is
like the shadow of that very center --- it is called friendship [khullat] (or the Abrahamic
Reality). Therefore, love is the root. And friendship [khullat] is indeed {love's} reflection.

This center and this circumference brought together is a circle and it is the First
Entification. The part {of the circle} which is the most noble and the first in time [ashraf
wa asbaq] is the center and it is love.

Both in the vision of unveiling [naz*ar kashfi:] as well as through interpretation (as that
part is the root and it predominates) --- {the center of that circle} is appears to be the
loving entification.

When the circumference of that circle is like the shadow of its center, it grows out of that
center and that center is {the circle's} root and its source [mansha>] then that
circumference may be called the Second Entification.

However, the vision of unveiling [naz*ar kashfi:] does not show two entifications. Instead,
it is one single entification that comprises [mushtamil] love and friendship [khullat]. And
{that entification} is the center and the circumference of a single circle. In the vision of
unveiling, the second entification is an "ontological entification" [ta<ayyun-i wuju:di:] and
that is like the shadow of verily the first entification as it has been described earlier. So
when the center is the root of the circumference [as*l-i muhit*] then to attain the objective
{i.e. to reach the root} there is no alternative [chareh nabashad] for the circumference
without reaching the center {literally: without the intermediation of the center}.
Therefore, reaching the destination [us*u:l be mat*lu:b] is via the road to the center since
{center} is the root and the "undifferentiation" of the circle.

page 121 last para+ page 122

In this clarification, it is found that there is a close relationship between Prophet

Muhammad and Prophet Abraham. When root is the intermediary for the shadow to reach
its destination [us*u:l be mat*lu:b] then it follows [la:jarma] that Prophet Abraham would
request the intermediation of Prophet Muhammad and would desire to enter his
community --- as it has been narrated in the Hadith.

Question: When their inter-relationship is like this {that Prophet Muhammad is in a far
more exalted rank than Prophet Abraham} then why was Prophet Muhammad instructed
to follow the Abrahamic community? What's its meaning? And in salawat {during Prayer},
77
why had the Prophet been supplicating, “{Give Muhammad peace and blessings}
according to the measure that Prophet Abraham was given?"

Answer: The reality of a thing, the more exalted [buland], incomparable to creation and
closer to God it is, the grosser [ansab= most related i.e. to the gross elemental world] is
the locus of manifestation of that reality in the world of the elements. {And that reality}is
also more wrapped [mutalabbis] with the qualities of human nature [bashariyat].
Therefore, it is difficult [mutadamman <asr] for this locus of manifestation {i.e. the sufi}
to ascend [<uruj] to that reality.

The Abrahamic community is a wide boulevard [shahi rah] for reaching the Abrahamic
Reality which lies next to the Muhammadan Reality, as it has been said before. And
Venerable Abraham has already reached there through that path {also, as it has been
mentioned before}. Therefore, {Venerable Muhammad} has been instructed to reach the
reality of the realities {i.e. the Muhammadan Reality} {through that path} by following
that {Abrahamic} community. In salawat during Prayer, that master [sarura] {Venerable
Muhammad} has suggested us to pray for divine blessings in accordance to the measure
that God has blessed Abraham but that was only after attaining the treasure of reaching the
reality.

On the other hand, we can also say that if a more excellent person is instructed to follow a
less excellent person then in this instruction to follow, he does not have to have a
shortcoming. Just as Allah has instructed the Prophet [peace] {referring to the
companions}, “Consult with them in matters." {The Koran 3:159} Along with the order to
consult with the companions comes the order to follow them. Or else what's the benefit of
consultation?

page 123

!!!!!!! [Know that} the Reality of Venerable AbuBakr (text: i.e. his lord among the Divine
Names or his origin of entification [mabda>-i ta<ayyun]) is the shadow of the
Muhammadan Reality [z*ill-i haqiqat-i Muhammadi]. And it is without any intermediation.
Whatever is there in that {Muhammadan} Reality, all of it is in that shadow {of that
Reality} as its follower and heir. It is for this reason that {Abu Bakr} is the most perfect
[akmal] and most excellent [afd*al] of the heirs [warithan] in this community.

The Prophet [peace] said, "Whatever Allah had poured into my breast, I poured that all
into the breast of Abu Bakr". Also it has been revealed [la>ih gashtam] that the reality of
Seraphiel is also the same Muhammadan Reality. However, it {the inter-relationship
between the Muhammadan Reality and the Reality of Seraphiel} is not the same as the
inter-relationship between the root and its shadow, as it is in the case of the Prophet and
Abu Bakr. There the Muhammadan Reality is the root and Reality of Abu Bakr is the
shadow.

In contrast, in this case both {the Muhammadan Reality and the Reality of Seraphiel}are
roots and none of them is the other's shadow. However, there are differences between
their universals [kulliyat] and particulars [juz>iyat]. The master [sarura] of all is the
Prophet and that's why that reality has been named in his name. The realities of all other
88
angels have been created from that Reality of Seraphiel.

page 123 1st new question

Question: May the gnostic attain his own reality (text: i.e. the Divine Name that is the lord
of that gnostic) and then progress above it?

Answer: After travelling [t*ayy] through the levels of wayfaring [suluk], that reality is
attained, i.e. the travel towards Allah is completed, in two manners. One manner is joining
[us*u:l] a shadow among the shadows of that Name while that shadow is displaying itself
as reality in its own ontological loci of manifestation [dar mazahir-i wuju:diyya-i khood
ra]. That is, it seems that it itself is the reality.

Such doubt appears in many places on this road. Its a treacherous valley for the wayfarer
[salik]. Only by the sheer grace of God, the wayfarer may be rescued from this valley.
There is no doubt that it is permissible to progress above this shadow that looks like
reality [z*ill-i haqiqat noma] --- actually it happens.

page 124

However, if it joins [us*u:l] with his own reality then he may not progress beyond that
without the inter-mediation [bi: tufail wa tab<iyat] of someone else as that reality is the
extreme [nihayat= extremity, limit] level of his own preparedness [isti<dad]. However, if
through someone else's inter-mediation, he is brought to someone else's reality (that is
above his own reality) then he may progress (or progress is permissible.)

They say that this journey [sayr] is compelled [qasri:] journey that is beyond a journey that
is natural [tabi<i:] or one for which he is prepared [isti<da:di:]. A small part [shameh] from
this has already been narrated in the preceding section, in the clarification of arriving at the
Muhammadan Reality.

page 124 1st question

Question: The Muhammadan Reality is the reality of the realities. No reality among the
realities of the contingent things is above the Muhammadan Reality. Then how can one
progress above it? However, you have written in your writings that, "progress above the
Muhammadan Reality has been attained." What do you mean by that?

Answer: No! None may progress above the Muhammadan Reality. [ja<iz nist] For above it
lies the level of la-ta<ayyun {non-entification} where no "entified thing" [muta<ayyan]
may exist. Saying that reaching and joining [us*u:l wa ilh*a:qq] are "without how" [bi:
takayyuf] is not [mujarrad] being eloquent [tafwah]. Before arriving at the reality of the
inter-relationship one is consoled [tas*li:= consolation s-l-w] with that {i.e. such talk}.

After arriving at the reality, the act to order not [<adam] to join [us*u:l wa ilh*a:qq]
becomes concomitant --- so that there is not the slightest doubt [ri:b] there. When I had
written, "progress above the Muhammadan Reality has been attained;" what I meant was
the shadow reality that was a name for Undifferentiation of the Venerable Divine
99
Knowledge and for Oneness. At that time, I confused the shadow with the root. When by
the sheer grace of God, I was freed from all shadows, then I learned that one may not
progress above the Reality of the Realities --- in fact, it is not even possible [i.e.
permissible]. If one raises [barda:shtam, mi barda:ram] his feet and places [naha:dam, mi
naham] in front, then he drives [ra:ndam, mi ra:nam] his feet in the Necessary domain
[wuju:b] and he leaves the contingent domain --- and that is impossible both by
intelligence and by the laws of nature. [<aqli: wa shar<I:]

Question: In this realization, it is concomitant that Venerable Muhammad did not progress
above the Muhammadan Reality. Is it true?

page 125

Answer: Prophet Muhammad had a highly exalted and glorified rank. Still he was always a
contingent thing. He never left the contingent domain and had union with the Necessary
--- that would have meant that he would become one with divinity [uluhiyyat]. However,
Allah is beyond having a peer and partner.

What the Christians said of their prophet

Do not say that of my prophet!

Question: From the preceding realization, it is clear [wa:d*ih*] that other people may also
(as servant [tufaili] and heir of their master Muhammad) reach the reality of the realities.
And may establish some kind of joining and unification [ilha:qi: wa ittiha:di:] with those
elect Muhammadan perfections. And share them. Even that [mutadamman] the veil is
lifted, the inter-mediation is eliminated and all the perfections are surpassed. If it is so then
what's the difference between the follower and the leader and between the honored guest
[as*li:] and the accompanied servant [tufaili:] in this perfection? And what's the superiority
of the leader and the honored guest over the follower and accompanied servant?

Answer: Others who reach the Muhammadan Reality do so in the manner that a servant
reaches his master or the accompanied servant meets the honored guest. If he who reaches
is the elect of the elect (those are few) even then he is a servant himself. Even in the case
that he is a prophet, even then he is only a servant who eats the master's leftovers
[la:shkhood= one who eats left-overs].

page 126

How will they have the same rank with the master? And before the master, what exalted
position does he have?

An “accompanied servant” [tufaili:], although he sits with the master (who is the guest)
and eats with the master, is still an "accompanied servant." If that servant arrives at
magnificent mansions along with the master, eats the left-overs of sumptuous meals made
for the master or receives respect, still then he receive them due to the greatness of the
master and the exaltedness of following him. It is said that the master obtains more respect
because the servants accompany him, although he already has respect accorded to him.

1010
Listen! The Prophet said, “He who institutes a beautiful practice, he receives its
compensation as well as the same compensation that the other people who follow that
practice receive." Therefore, the more followers does the leader have on the beautiful path
that he has instituted, the more compensation does he receive. So how can the leader and
the follower be peers? What equality can you think for them?

Listen! Listen! A group of people may be on a single station and they may share the same
treasure. Still, they will be treated differently but none will know about the other. In
paradise, the pious wives of the Prophet will live with him in the same location. They will
eat the same food and drink the same drinks. However, they will not be treated the same
way as the Prophet. Nor would they have the same enjoyment [iltidha:dhi:] and leadership
[saruri:] that he has (may salutation and peace be on him and his family.) Although they
will share everything with the Prophet, the bounties [afd*aliyat] that they will receive will
not be the same as the bounties that the Prophet will receive. If they were partners with
the Prophet in all matters then their excellence, like the excellence of the Prophet (may
salutation and peace be on him and his family), would also necessarily rank higher than
everyone else. It is due to the fact that excellence is commensurate to the amount [kathrat]
of rewards before Allah.

page 126 last para+page 127

Question: This loving entification (i.e. the first entification or the Muhammadan Reality)
--- is it contingent or is it Necessary? Is it newly arrived [ha:dith] or is it eternal [qadim]?
Ibn al-<Arabi, who wrote the Fusus, called the First Entification the Muhammadan
Reality as well as Oneness [wah*dat]. Likewise, he called the Second Entification one-
and-allness [wahidiyyat]. He established the fixed entities (i.e. the realities of the
contingent things) on that level [of one-and-allness]. He called both of these entifications
"entifications of the Necessary domain [wuju:bi:]" and knows them to be eternal. The
three other entifications (i.e. the spiritual [ru:h*I:], the imaginal [mithali:] and the
corporeous [jasadi:]) are "entifications of the contingent domain [imka:ni:]." What are
your comments on this matter?

Answer: To me, nothing is related to entification or entified things [muta<ayyuni:]. What

entification is there that makes nonentification into an entified thing? Such talk is in
accordance to the taste of Ibn al-<Arabi and his followers. If such a talk has occurred in
my writings then it should be considered the same kind of talk [sana<at-i musha:kilah]. At
all times, we should know that that entification is "entification of the contingent domain."
And it is created and newly arrived. The Prophet said, "In the beginning, what Allah
created was my light." In other hadith reports, the time of the creation of that light is also
given. As the Prophet said, "Two thousand years before the creation of the heavens" etc.
And all that is created and was previously within nonexistence is contingent and newly
arrived. When the reality of the reality that is in the forefront of the realities is created and
contingent then all other realities are also created, contingent and newly arrived. The
Muhammadan Reality (also called the realities of all the contingent things or the fixed
entities) --- the Shaykh rules that they are Necessary and eternal [qadi:m]. Isn't it
surprising? It goes against the saying of the prophet. Every subdivision of a contingent
thing e.g. the form, the essence etc., they all are contingent. How will the entification of
the Necessaryness [ta<ayyun-i wuju:bi] will be the reality of the contingent thing? The
1111
reality of the contingent things should be contingent. Contingent things do not have any
mutuality [ishtaraki:] or relationship [intisabi:] with the Necessary. Except for that the
contingent things are the creation of the Necessary and the Necessary is their Creator.

The Shaykh has not made any distinction between the Necessary and the contingent things
and he himself has said that distinction between them is nonexistent. In that event, if he
says that the Necessary is contingent and the contingent things are Necessary then he
should have no fear [ba:k]. If God considers him incapable of committing a sin, [ma<zur]
then it is the perfection of His generosity and forgiveness.

Lord! Do not condemn us if we forget or err! [The Koran 2:286]

Question: In your own writings, you have established the relationship of rootness and
shadowness between the Necessary and the contingent things. And you have said that the
contingent things are the shadow [z*ill] of the Necessary. And you have also written that
the Necessary (as it is the root) is the reality of the contingent things and the contingent
things are the shadow of the Necessary. And you have relegated many gnostic knowledges
[ma<rifat] to the Necessary.`If the Shaykh said that the Necessary is the reality of the
contingent things according to this interpretation, why can't he say it? Why should he be
censured for it? [mala:m= censure l-w-m= to censure, blame]

Answer: This kind of knowledge that establishes inter-relationship between the Necessary
and the contingent have no proof in the Shariah. All that knowledge is gnostic knowledge
originating from intoxication. It is from their inability to reach the reality of that inter-
relationship.

What powers do the contingent things posses,

That they can be the shadows of the Necessary?

Why will the Necessary have a shadow, when shadow is the false [mawhum] engendering
[tuliyad= engendering] of the the original thing [mithl]{i.e. God}? Also shadow the proof
that the root is not perfectly subtle. When the Prophet did not have a shadow due to the
subtleness of his body then how can his God have a shadow?

Divine wuju:d is located in the outside [kha:rij] by His Essence with Independence
[istiqlal] and with the Eight Attributes i.e. the divine reality. Except for that, all that is
there has become existent by His "bringing into existence" [i:ja:d]. And they are contingent
things, created things and newly arrived things. [mumkin, makhluq wa h*a:dith] The
shadow of the Creator [kha:liq] Himself is not in any created thing. And except for the
relationship of being His creation [makhlu:qiyyat], nothing has any other relationship with
its Creator. However, there are such relationships as those that have been described in the
Shariah [note: e.g. servanthood etc.].

Knowing that the cosmos is a shadow helps the wayfarer [salik] on this path [rah] in many
ways. It drags [kashan kashan= drag, pull] him to the root. And when through the extreme
[kama:l] divine solicitude [inayat], he travels through the waystations of the shadows
[manazil-i zilal] and arrives at the root [as*l] then through the sheer divine bounty [fad*l],
he realizes that even this root has the same characteristics [hukm] of the shadow and is not
1212
worthy [sha:ya:n] of being the "object that is being sought" [mat*lu:b] as it is branded
[muttasim] by the mark [da:gh] of contingentness. And the "object that is being sought"
[mat*lu:b] is beyond the range of perception [idrak] and joining [us*u:l wa ittisal].

Lord! Give us mercy [rah*ma] from You and arrange for us all our matters properly! [The
Koran 18:10]

=============================

IbnArabiMaktubs (3) 1-234,2-1,2-3

M1-234 Maktubat-i Imam Rabbani

Prophet Moses prayed, “Areni anzur ilaika! I want to see You.?Show me your view" In
contrast, Prophet Muhammad prayed, “arina haqaiqal ashya kama hiya! We want to see
/Show us the realities of things as they are."
Here he didnot just say "Show me" he said "Show us" and thus included his community in
this supplication. He did not supplicate "Show us your Essence" instead he was indirect,
he prayed to see the reality of things. Thus he displayed extreme [kama:l]"adab." and
ma<rifat. Remember the haqiqat of haqiqat is Allah Himself.

Maktub I-234

page 3

In the name of Allah Who is All-Merciful and Compassionate. Praise be to God who is
“without how” [bichun] and salutation [darud] to the Prophet who is the guide
[rahnamun].

I. The Root Level

Know that the Exalted Reality of H*aqq is Sheer wuju:d [wuju:d-i sirf] to which nothing
else has been added! [indimam niyafte ast] That Supreme wuju:d is the source [mansha>]
of all good and perfection [khair wa kama:l] and the origin [mabda>] of all beauty and
grace [husn wa jamal].

That Supreme wuju:d is a true particular. [juz>i haqiqi] And it is a noncompounded thing
[basiti:] which does not have root compoundedness [tarkib as*lan] on that path, [rah]
neither mentally [dhihnan] nor externally [kha:rijan]. And that wuju:d is truly [behisab-i
haqiqat] beyond conception! [mumtani< at-tasawwur]
`
That wuju:d is predicated to the Supreme Essence prototypally [mu>atatan] not
derivatively [ishtiqa:qan] {i.e. it is not that God has wuju:d, instead it is that God is
Wuju:d}. Although, [har chand] in reality, there is no place for the relation “predication” in
that abode also. It is so because [zira] relations do not even apply there. [literally: has
fallen out --- saqt]

1313
II. The Shadow Level

And the wuju:d that includes everything and is in everything [<am wa mushtarak] [bengali:
je osttitto sadharan o shomudoy bostur moddhe baepto] is from the shadows of that Elect
[khas*s*] wuju:d Who is God. And this shadow is predicated to the divine Essence and to
the things derivatively [ishtiqa:qan] not prototypally [mu>at*a:tan] --- although it may
seem hard to believe but the predication is indeed in such a manner [bar sabil tashqi:q].

That shadow intends [marad] to manifest of the Venerable wuju:d on the levels of
descents. [maratib-i tanazzulat] And one of those shadows is the first, the earliest in time,
and the most noble. [ula wa aqdam wa ashraf] And it is that one which is predicated to
the divine Essence derivatively [ishtiqa:qan].

page 4

Therefore, on all the root levels, [har martaba>i as*alat] while you can say, “Allah is
wuju:d”, you cannot say, “Allah is existent” [mawjudun].
`
And on the level of that shadow “Allah is existent” [mawjud] is true not “Allah is
wuju:d”. And when the sages/ philosophers [hukama>] and among the sufis, the Tribe
have become proponents [qa>il gashteh and] of the identity of all wuju:d [<ayniyyat-i
wuju:d], they have neither taken cognizance [itla<] the reality of the difference [farq] nor
have they disjoined the shadow from the root. --- They have established both the
predication “derivation” [ishtiqa:q] and the predication “prototyping” [mu>atah] on the
same level [martaba]. And in order to prove [tashih= to prove correct] the predication
“derivation” [ishtiqa:q] correct they have employed cunning [tamhal] and hypocrisy
[takalluf]. However, the truth is that what I’ve described and I’ve realized it via divine
inspiration. [ilham-I Allah]

These shadowness and rootness [as*alat wa z*illiyat] are like the shadowness and
rootness of the remaining real attributes [sa>ir-i s*ifa:t-i haqiqiyya]. Since on every level
of rootness --` the abode of undifferentiation and absent of the absent [QUESTION:
undifferentiation and abode of the abode --- are they 2 different levels? or are there more
levels?]--- [ghayb al-ghayb] this attribute is predicated prototypally [betariq mu>atah] not
derivatively [ne betariq ishtiqa:q]. You can say, “Allah is Knowledge” but you cannot say,
“Allah is the Knower.” Since it is predicated derivatively, [haml ishtiqa:q] there is no
alternative for it except attaining a type of otherness [mughayira chare nabud].

Even through reification, [law bala i<tiba:r] it [????] is truly nonexistent [mafqud fi zal`kal
mawt*in ra>asan] since there is no otherness except on the levels of shadowness.
[z*illiyat] However, there is no shadowness here [la z*illiat thammata] since it is far
[namarahil= by far] above the First Entification. The relationships are observed [malhuzeh]
to be in the undifferentiated manner in that entification --- [i.e.] nothing is observed in that
abode [of undifferentiation] in any manner whatsoever. [On the contrary,] on the level of
the shadow --- which is the differentiation of that undifferentiation --- the predication is
derivation [haml ishtiqa:q] as opposed to prototyping [mu>atan]. However, on that level
of [differentiation], the identity of these attributes [with each other] is a branch [furu<] of
the identity of divine wuju:d [with the attributes]. And that wuju:d is the source [mansha>]
1414
of all good and perfection [khair wa kama:l] and the origin [mabda>] of all beauty and
grace. [husn wa jamal]

In my books, wherever I have denied the identity of wuju:d [with attributes] [nafi^
<ayniyyat-i wuju:d kardeh ast], I have meant the shadow-like wuju:d where the
predication has been derivation. [ke mas*h*ih* haml ishtiqa:q ast]. This shadow-like
wuju:d is also the origin of the external traces [mabda>-i athar-i kha:rijiyya].
3333333333333333333334444444444444444
Therefore, the quiddities who are the qualifiers of [muttasif] [bengali seems to be wrong
here --- it says qualified] that [shadow-like] wuju:d will be [khwahand bud] in a level of
external existents [dar har martaba<I az maratib-i mawjudat kha:rijiyya], whatever level it
may be. [dar har martaba>i] Therefore, you should understand it. [fa-afhum] Verily it will
be useful [yanfa<a] to you in many situations. Therefore, Real Attributes [s*ifa:t-i
haqiqiyya] are also external existents [mawjudat-i kha:rijiyya] (i.e. existent in the outside)
and contingent things are also existent in the outside [kha:rij].

Son! This mysterious knowledge is hard to understand! [hadha, ai farzand, sirrun

ghamid*un]. Listen! Essential perfections, [kama:lat-i dhatiyyah] on the level of the
Venerable wuju:d of God, are identical to the Venerable wuju:d.

page 5

=====
For example, let’s take the divine attribute of Knowledge. In that abode [of Venerable
wuju:d], it [i.e. Knowledge] is identical to the Venerable wuju:d. Power, Desire and the
remaining [sa>ir] attributes are also likewise [hamchenin]. Additionally, in that abode,
Venerable wuju:d [Venerable dhat] is entirely Knowledge and it is also [hamchenan= such
as that] entirely Power [betamam-i qudrat ast]. It is not that [a:nke= that which] some
part of the Venerable wuju:d is Knowledge and some other part is Power. It is because
[ke**] God being subdivided into parts [taba<ud* wa tajzi:] is impossible [muhal]. They
say that these perfections [i.e. attributes such as power, desire etc.!!!] are expelled
[muntaza<] from the Venerable wuju:d and have attained differentiation [tafsil] and
distinction [tamayyuz] on the level of Venerable Knowledge. [dar martaba-i ???had*rat-I
Venerable <ilm tafsil yafteh ast wa tamayyuz paida kardeh] --- Along with the Venerable
wuju:d [ma<a baqa>i Venerable al-dhat ta<alat wa taqaddasat] abiding [ma<a baqa>i] on
that Sheer Undifferentiated Oneness. [<ala tilka al-sarafat al-ijma:liyyat al-wah*daniyyat]

After that nothing remains [ne mandeh] in that abode (i.e. of divine Essence) which is not
included within this differentiation [dar in tafsil dakhil ne shod] and has not become
distinct from the others [mutamayyiz ne gashteh]. Instead [bilkeh], all the perfections (on
that level), all of which [har kodam] were identical to divine Essence, have come to the
level of Knowledge. And these differentiated perfections [kama:lat mufassilah], on the
secondary level, have attained shadow-like wuju:d [wuju:d-i z*illi] and have been named
the “attributes.” And they abided [qiyam] with the Venerable wuju:d, which is their root.

1st para

Ibnul <Arabi (mercy be upon him), author of the |Fusus|, wrote that the fixed entities are
1515
names for those differentiated perfections [kama:lat-i mufassila] which have attained
cognitive wuju:d [wuju:d-i <ilmi:] in the abode of Knowledge. To me, the realities of the
contingent things [haqaiq-i mumkinat] are the nonexistences which are the founts [mava]
of all evil and imperfection, and along with them those perfections which have been
reflected in them (i.e. in those nonexistences). These remarks [sukhn= remark, speech]
should be elaborated.

It must be understood with the inner awareness (literally: heard with the ear of
knowledge) that -------- may Allah guide you ------- nonexistence is the counterpart of
wuju:d [muqabil] and its contrary [naqid]. Therefore, by its essence, it is the source of all
evil and imperfection instead [bilkeh] identical to all evil and corruption [fasad] just like
[chenancheh] wuju:d on the undifferentiated level [ijma:l] is identical to all good and
perfection.

Page 6

Also, just like [chenancheh] Venerable wuju:d in the abode of the root of the roots
[mawt*in-i as*l al-as*l] is not predicated to the divine Essence derivatively. [be tariq
ishtiqa:q] And, in the same way, that nonexistence which is the counterpart [muqabil] of
that wuju:d, is also not predicated to its own quiddity [ma:hiyyat-i <adamiyya]
derivatively. [be tariq ishtiqa:q].

You cannot say that on that level that quiddity is nonexistent. [dar an martaba an
ma:hiyyat ra ma<dum na mitwan goft] --- Instead [you can say that] it is sheer
nonexistence. [bal hua <adama mahd].

On the levels of cognitive differentiation, the “particulars” of the “quiddity of

nonexistence” are qualified with nonexistence derivatively. [This paragraph is an
interpretation as the original is extremely convoluted]

{the above paragraph literally: On the levels of cognitive differentiation, [maratib-i tafsil
<ilmi] those what are related to that quiddity of the nonexistence; [ma:hiyyat-i <adam !!!!
or <adamiyya??? ] there [i.e. on those levels] the “particulars of that quiddity” [= that
what are related to that “quiddity of nonexistence”] are qualified with nonexistence and
the predication derivation comes straight in them --- haml ishtiqa:q rast miayad dar anha]}

And that what is understood to be nonexistence [<adama] seems to be [gawya= it seems

that] expelled [muntaza<] from that quiddity of the undifferentiated nonexistence
[ma:hiyyat-i ajmaliyya>-i <adamiyya] and [that nonexistence is] like the shadow of that
quiddity [of the undifferentiated nonexistence]. Verily [mar] it finds [yaftam, yabam] that
quiddity [ma:hiyyat ra] (i.e. quiddity of the undifferentiated nonexistence) predicated
derivatively [be tariq ishtiqa:q ] on its [whose????? The quiddity’s or the nonexistence’s
or the shadow or the ] all-gathered differentiated individuals [bar jami< afrad mufassal>I
a^n] --- as it will be described soon.
@@@@@@@@@5/17/02
1st new paragraph

Nonexistence in the undifferentiated level [a:n adama dar martaba-i ijma:l] was identical to
1616
all the evils and corruptions. However, in the divine Knowledge, each of the evils has
become disjoint [juda gashteh] from all the other evils and each of the corruptions has
become distinct [imtiyaz dashteh] from all the other corruptions. --- In the same way,
[chenanke] with respect to wuju:d, [dar janib-i wuju:d] the Venerable wuju:d on the
undifferentiated level [martaba-i ijma:l] is identical to all good and perfection. However,
on the cognitively differentiated level, [martaba-i tafsil-i <ilmi] each of the perfections has
become distinct [imtiyaz] from all the other perfections and each of the “good”s has
become disjoint [juda gashteh] from all the other “good”s. -----

Therefore every perfection from these ontological perfections [kama:lat-i wuju:diyyah] has
been reflected in each imperfection from these non-ontological imperfections [naqayis-i
<adamiyyah]. These [imperfections] had been their counterparts [i.e. the counterparts of
these perfections] [muqabil] in the abode of knowledge.

And the cognitive forms have been mixed [mazaji:] all together. [ekdigar ba hamdigar]
Those nonexistences which are names for those evil and imperfections along with those
reflected perfections [kama:lat-i mun<akis] which, on the level of the Venerable Divine
Knowledge, had attained cognitive differentiation [tafsil-i <ilmi] and then became the
quiddities of the contingent things. SUMMARY: Those nonexistences are like the roots
and matters of those quiddities and those perfections are like [hamchu] the “forms in the
state” [suwar haleh] in there. Therefore, to me, fixed entities are names for these
nonexistences and those perfections which have become commingled [mumtazaj] with one
another.

Page 7

The All-Powerful Chooser, whenever He wills, colors [munsabagh] them (i.e. the
quiddities of the contingent things, mahiat-I mumkinat) with that shadow-like wuju:d
[wuju:d-i z*illi] and makes them existent in the outside [kha:rij] [mawjudat kha:rijiyya
sakht] and makes [gardanid] them the origin of the external traces [mabda>-i a:thar-i
kha:rijiyya].
====================
These nonexistential quiddities [ma:hiyyat-I <adamiyya] [bengali: nasti-shombhuto] with
their necessary things along with the shadows of the ontological perfections [THE BOOK
IS WRONG HERE!!!!!????? The book says kama:lat-I zilal-I wuju:diyya on the other
hand it seems that it should be zilal-I kama:lat-I wuju:diyya; bengali is right- it says zilal-I
kama:lat-I wuju:diyya check AMRITSARI]
------- which have been reflected by the Venerable Knowledge onto these [nonexistences]
and have received the name the “quiddities of contingent things.”

The reflection of the ontological perfections

1717
The perfections of the ontological shadows [kama:lat-i zilal-i wuju:diyya] which has been
reflected in these nonexistences [I:nha] in the Venerable Divine Knowledge !!! and

These nonexistential quiddities [ma:hiyyat-i <adamiyya] with these [i:nha] necessary

things [lawazim] [anushongik bostu????]
along with the perfections of the ontological shadows [kama:lat-i zilal-i wuju:diyya] which
has been reflected in these nonexistences [i:nha] in the Venerable Divine Knowledge !!!
and
have obtained the name “quiddities of the contingent things” [ma:hiyyat mumkinat nam
yafteh].

These nonexistential quiddities/ nonexistent quiddities with these necessary things

===========================
It is necessary to know that coloring [munsabagh sakhtan] the cognitive forms [suwar
<ilmiyya] --- which are names of the fixed entities of the contingent things and their
quiddities --- does not mean that the cognitive forms, having left [bar amadan] the abode
of knowledge, have become existent in the outside [kha:rij]. That is so because that is
impossible [muhal] and necessitates that God is ignorant. God is far more exalted than
that! Instead it means that the contingent things in the outside [kha:rij] gains wuju:d
accordance to those cognitive forms. That is, in addition to their cognitive existences,
[wuju:d <ilmi^] [the contingent things] attain external existences in accordance to their
cognitive existences. It is just like when the head-carpenter, having formed a picture of a
throne in his mind, builds it in the outside [kha:rij]. In this situation [surat], that mental
form of the throne which means “the quiddity of that throne” has not left the abode of
knowledge (i.e. mind) of that carpenter. Instead, that throne has attained an existence in
the outside [kha:rij] in accordance with that mental form. So understand!

!!!!!!!!!!!!!!!!!!!The paragraph below is extremely difficult and convoluted because the

Iqbal Academy manuscript has errors!!!!!!!!!!!!!!!!
Know that [badan] every [bar] nonexistence is a shadow from the shadows of the
ontological perfections. [zilal-I kama:lat-I wuju:diyya] That [ontological perfection] what
was opposite that nonexistence and whose reflection fell on it [i.e. that nonexistence],
[that nonexistence] [Bengali: i.e. those nonexistences; or should it be that nonexistence
???????] became coloredd by it [i.e. by that ontological perfection] and then [that
nonexistence] attained “mental existence” in the outside.
A [ontological perfection] was opposite that nonexistence and it’s reflection fell on [that
nonexistence]. Then [that nonexistence] [Bengali: i.e. those nonexistences; or should it be
that nonexistence ???????] became colored by it [i.e. by that ontological perfection] and
then [that nonexistence] attained “mental existence” in the outside.

1818
[Note: The term “mental existence” is used because it refers to the realization of the Great
Mujaddid that the contingent things, although externally existent, is not “real” like the
divine Existence. Instead it has a “shadow existence” which is only a “mental existence”
when compared to the “reality” of the divine Existence]

Sheer wuju:d is quite its opposite [bekhilaf]. It has not become overwhelmed [muta>thir,
ben: obhibhuto] and have not been colored by any of these shadows.

How [cheguneh] will it take a color when it is not a counterpart [muqabil] of these
shadows? If it does have a counterpart [muqabil] then it is the Venerable wuju:d who is
God. Therefore --- the gnostic who has completed the path of gnosis [ma<rifat] and
having advanced [tarqi:] to the Venerable wuju:d, has descended to the station of sheer
nonexistence --- through his intermediation this nonexistence also becomes decorated
[majin] having been colored with that Presence (of Sheer wuju:d) and it is considered
beautiful [mustahsan].

page 8

In this situation, [i:n zaman] that gnostic’s all the levels of nonexistences --- which in
reality is all his essential levels both undifferentiated and differentiated --- finds beauty and
excellence [husn wa khairiyat] and attains perfection and grace. [kama:l wa jamal] These
excellences [khairiyat] which are transmitted [sarayat namayad] to all his essential levels
[dar jami<-i maratib-i dhatiyya sarayat namayad] is specific to such a [chenin] gnostic. For
anyone except him, if excellences are transmitted [agar khairiyat sarayat namudeh ast] then
[it is either of these two situations].

Either it is limited [maqsur] to some of the differentiated levels [maratib tafsili:] of his
essential nonexistences [a<dam dhatiyyah].

Or it has been transmitted [davidan] in all his differentiated levels [maratib tafsili:] in
accordance to their ranks. [tafawat-i darajat] And this last type is also rare.

Now on the undifferentiated level [ijma:l], nonexistence which is identical to all evil and
imperfection, for none except that [bengali says purno=complete arif; check Amritsari]
gnostic, it [i.e. that nonexistence] comes anywhere near [bu<I:az, rangi: az] excellences
[khayriyyat] or beauty [husn].

Therefore, necessarily, for that gnostic who has completed the excellences [khairiyyat] and
has been qualified [muttasaf],

his Satan [i.e. his undifferentiated nonexistence --- Bengali] also finds the beauty of Islam.

And his carnal soul [nafs-i ammara] becomes tranquil [mutmainna] and satisfied towards
his Lord.

1919
It is in this place that the Prince of the Prophets (salutation and peace be on him and his
descendents) said, “My Satan has become pacified.” Therefore, no warrior can excel him
in battle! Or lead Satan as competently as he does, from error [dalalat] to good! [bengali
seems to be wrong here]

Exalted is Allah! The gnosis/ gnostic science/ esoteric knowledges [ma<rifat] that are
being spontaneously manifested to me! If most of the group gather together and try
[kushidan] to describe it, I don’t know if they will succeed. [literally: I don't know if it
would be possible!] However, [mana ke] even more enjoyment of these knowledges is the
lot of the Venerable [Venerable] Mahdi Who Will Come [mau<ud] (<alaihi ridwan, we
accept him).

If the old woman comes to door of the King

Khwaja! Do not pull out your moustache! [sabi:l nakun]

May blessings be on Allah the most beautiful Creator!

May praises be on Allah the Lord of the worlds!

Therefore, the essences of the contingent things are the nonexistences that have been
decorated by the “shadows of the ontological [wuju:di] perfections” that have been
reflected in those nonexistences. Therefore, necessarily, the contingent things are founts
for all evil and corruption and asylums [maladh] for all depravity [sewa>] and
imperfection.

page 9

And all good and perfection that is natural [ta<biyye] in them is borrowed [a<riti] from the
Venerable wuju:d which is sheer good [khair mahd] and an effusion from it [i.e.]. This
Generous Verse is a witness to that meaning:

“Whatever beautiful that happens [asabaka] to you is from Allah

And whatever ugly [saiyyatin] that happens to you is from yourself [nafsika]” [The Koran
4:79]

Through divine grace, the sufi will find [yaftam, yabam= I find] this ‘vision of borrowing’
[did-i <arit] (i.e. the vision that all perfections are borrowed from wuju:d) overwhelming
[istila> yabad] and he will find that even his own perfection properly comes from God. [az
an tarf= side] Then he will find himself to be sheer evil [shar mahd] and will know himself
to be clear [khalis] imperfection. [naqs-i khalis] And he will not witness any perfection in
himself even as a reflection. [in<akis]

It is like that person who used to be naked and he puts on [dar bar kardan] borrowed
clothes. This “vision of borrowing” becomes perfectly overwhelming on him [bar vei] in
such a sound manner [bar nahji ke durust] that he returns the clothes in imagination and
although he still has those borrowed clothes on him, he indeed sees [har a:yina-I = indeed]
himself naked. One who possess” such lofty vision attains the station of servanthood
[<abdiyyat] and that is above all the perfections of sainthood.

2020
This bringing together [ijtima<] of good and evil and perfection and imperfection which in
reality is the bringing of wuju:d and nonexistence together is not some kind [qabil] of
bringing two contraries together [naqidain] --- that’s [something which you know to be]
impossible. It is so because the contrary of sheer wuju:d is sheer nonexistence. These
shadow levels, [maratib-i z*illia] [chenankeh= just like] on the side of wuju:d, have
descended [nuzul farmude and] from the apogee of the root [dharu>e as*l] to the perigee
of the descents.[behadid-i tanazzulat] In the same way, on the side of nonexistence, those
shadow levels have risen [irtiqa> namudeh and] from the perigee of sheer nonexistence.
[hadid-i sarafat-i <adama].

Bringing them together is like bringing the contrary elements together. [ijtima<-i <anas*ir
mutad*adeh]. Here the contrariety of each of them has been destroyed [surat d*iddiya>-i
har kodam ra inkasara sakhte] and they all have been brought together.

[d*ad I:I??????? to be counterpart,contrary, contradictory vi to be contrary with one

another
mutad*a:dd counterpart, contrary
d*iddiya contrariety]

So Exalted is He Who has brought darkness and light together. [The Koran !!!!!]

Question: Before, you had also commanded sheer nonexistence to become colored with
sheer wuju:d which is its contrary and that creates a situation where two contraries are
brought together.

Answer: We say that bringing together of two contraries into a single locus is impossible.
However,
something abiding [qiyam] with its contrary or
something qualifying its contrary --- [either of these two] is not impossible.

In the same way, the lords of the intelligible (i.e. philosophers) [arba:b-i ma<qul] have said
that wuju:d is nonexistent and nonexistence qualifying wuju:d is not impossible. [ke
wuju:d ma<dum ast wa ittisaf-I wuju:d be-<adam muhal nist] Therefore, if nonexistence
becomes existent and it becomes colored with wuju:d, why should it be impossible?

page 10

Question: Nonexistence is a secondary intelligible / secondary-level rational concept

[ma<qulat-i thanawiyya] which do not have [munafi= inconsistent with] external existence.
[Instead, they have only mental existence] Then how can that be qualified with external
existence?

Answer: What is understood to be nonexistence is said tobe a secondary intelligible.

However, if one single instance from all the instances of nonexistence becomes qualified
with wuju:d, what’s the harm? In the same way, the lords of the intelligible (i.e. the
philosophers) [arba:b-i ma<qul] have only noticed the outward appearance as opposed to
the inner significance [in the way of ashka:l]. And they have said that wuju:d is not
2121
identical to the Essence of the Necessary Being since wuju:d is a secondary intelligible
which do not have external existence. [Instead, secondary intelligibles have only mental
existence.] And Essence of the Necessary Being is existent in the outside [kha:rij].
Therefore they are not identical. [i.e. wuju:d is not identical to God]

And in answer, they [i.e. the philosophers] say that what is understood to be nonexistence
is {indeed} a secondary intelligible but not its particulars. [juz>iyat] [i.e. the particulars of
the nonexistence are not secondary intelligibles] Therefore, a specific particular [of the
nonexistence] may have external existence. And so they can indeed be existent in the
outside. [kha:rij]

Question: From the preceding [sabiq] realization, it is understood that wuju:d of the real
attributes [s*ifa:t-i haqiqiyya] are on the levels of the shadows [maratib-i zilal] and they do
not have any wuju:d on the levels of the root. [maratib-i as*l]. This remark [sukhn] is
against the opinion of the people of truth --- may praise be to Allah who has kept me with
them! They never consider the divine attributes disjoint [juda>] from the Essence. Instead,
to them, such disjoining [al-infikak] is even beyond conception!

Answer: In the clarification above, that it is possible to disjoin the divine attributes from
the Essence. [literally: permissibility of disjoining --- jawaz-i infikak --- is not proven] It is
so because this shadow is necessarily the shadow of that root. [literally: i:n z*ill la:zim a:n
as*l ast] Therefore, there is no disjoining. SUMMARY: The gnostic whose kiblah of
attention [qiblah-i tawajjuh-i u] is the unity of the divine Essence [ahadiyat-i dhat] and
who observes none of the names and attributes, he will indeed find the Essence in that
abode and he will not observe any attribute. It is not that there will be no attribute existing
[hasil] [in that abode] at that time.

Therefore, the gnostic, with interpretation, !!!!! observes that the attributes are disjoint
from the Venerable wuju:d. (literally: disjoining of the attributes from the Venerable
wuju:d is established to be observed by the gnostic with interpretation). However, it is not
actually the same thing with interpretation. !!!!! [ne bi-<itibar-i nafs] --- if it were so it
would be in contradiction of the opinion of the Sunnite ulama. So understand!

page 11 - 1st para

this paragraph is edited=========

This clarification clarifies [la>ih*=evident, outward appearance; gasht=make, become] the
meaning of the saying, “He who knows himself knows his Lord.” The reason is that [a
time may come] when a person will recognize [shanakht= recognition] his own reality
[haqiqat] as evil and imperfect and he will know that all good and perfection which are in
his nature [tabi<a] are borrowed [musta<ar] from the Venerable Necessary Being. Then he
will necessarily recognize H*aqq as good, perfection, beauty and grace. The meaning that
is through esoteric interpretation [tawili] of the Generous Verse --- “Allah is the light of
the heavens and the earth.” [The Koran 24:35] --- it will become clear from these
realizations. [It will become clear] because what is evident is that the contingent things are
entirely [ba sirrha] nonexistences that are thoroughly [sarasar] darkness and evil. And the
good and perfection and beauty and grace that are in them are from the Venerable wuju:d
who is the same [nafs] as divine Essence and identical to all good and perfection.
2222
Therefore the light of the heavens and the earth is necessarily the Venerable wuju:d which
is the Reality of the Necessary [haqiqat-I wajib].
===========edited very well
++++++++++++++++++++++
And when this light comes to the heavens and to the earth via the “intermediation” of the
shadows then to eliminate [uplift] the illusion [wahm wa ihman!!!] so that none is
confused into understanding “without intermediation”, God has given us an analogy on
that light --- where He says, “ A parable of His light is a Niche in which there is a Lamp.
And that Lamp is enclosed in a Glass.” [The Koran 24:35] --- through this Generous Verse
He has proven “intermediation.” The elaboration of the esoteric interpretation of this
Generous Verse, if Allah wills, I wish put in some other place since there is a lot of
opportunity for discussion in that place but there is no room for elaboration in this writing.
What I’ve said means esoteric interpretation [tawil] of this Generous Verse as opposed to
a commentary [tafsir] because for it to be a commentary a requirement is that it is
transmitted [and heard] from the earlier commentators. You should have heard the saying,
“Whosoever writes a commentary of the Koran according to his own opinion becomes a
unbeliever.” I have heard that for esoteric interpretation [tawil], an interpretation by a
single and unrelated individual [i.e. who does not follow earlier interpreters] [mujarrad-i
ihtimal] suffices although the stipulation is that the interpretation is not against the Book
and the Sunna.
==============edited
page 11 last para + page 12

--------------------------
Therefore it has been established that the existent essences and the roots of the contingent
things [dhawat wa us*u:l-i mumkinat] are nonexistences and their attributes of
imperfection and vice. [naqa>is wa radha>il] They
?????????????????????check it incomplete
are necessarily coming [muqtadayat= requirements] from those nonexistences which has
come to existence through the bestowal of existence [i:ja:d] from the All-Powerful
Chooser. [On the contrary,] their perfect attributes [s*ifa:t-i kamilah] are borrowed
[musta<a^r] from the shadow of the perfection of the Venerable wuju:d. [zil-i kama:lat-i
Venerable wuju:d] which has found manifestation as reflection [in<ikas] and has become
existent through the bestowal of existence [i:ja:d] from the All-Powerful Chooser as well
===================edited

The criterion [masdaq] of beauty or ugliness [husn wa qabih] for anything is this: He
whose face is turned to the last day and who is prepared for it is beautiful even if other
people do not consider him beautiful. On the contrary whose face is turned to the this
world [dunya] and who is prepared for it, he is ugly [qabih] even if other people consider
him beautiful and even if he shows sweetness and freshness [h*ala:wat wa t*ara:wat] ---
like ornamentations of this world [kal-muzakharafat al-duniwiyya]

This is why in the Muhammadan Shariah, it is forbidden to look with desire at beautiful
beardless boys [be hasan amarad= beardless, arabic] or women outside of marriage
[ajnabi] and at the worldly ornamentations [muzakharafat duniyawwi]. It is so since this
beauty and freshness arises from [muqtad*iyyat] nonexistence, a fount of all evil and
corruption. If the source of this beauty and grace were ontological perfections then the
2323
Shariah would not have forbidden it. However, it is considered improper because it’s
improper to turn one’s face towards the shadow when the root exists. However, such
prohibition is to attain inner beauty. [istihsani] It is not mandatory [wuju:bi]. And that is
just the opposite of the previous prohibition. Therefore, the beauty manifested in a worldly
locus [mazahir duniyawwi] certainly isn’t [havida-ast] from the shadow of divine Beauty.
Instead it is from the necessaries [lawazim] of nonexistence which due to its adjacency to
beauty has attained a type of beauty that’s apparently beautiful [husn-I: dar zawahir] but in
reality ugly and imperfect [qabih wa nakis]. It is like poison covered [ghilaf] with sugar or
excrement overlaid with gold. [zarandud= overlaid with gold] Enjoyments [tamta<a+t]
from married beautiful women and slavegirls [ama>] have been permitted
[tajwiz=permissibility] [farmude ast= decreed] for the sake of gaining children and making
the lineage [nas*l] permanent so as to maintain the worldly Order. [ke mat*lu:b ast dar
baqa>i nazzam-i alam]

page 13= last para of page 12 + page [juz>iyat] 13

++++++++++++++++++++ these paras been edited

Therefore, some of the sufis have been captivated by [gereftar and] beautiful loci of
manifestation [mazahir jamilah] and graceful melodies [naghmat-i mustahsana] imagining
that this beauty and grace is borrowed from the perfections of the Venerable Necessary
Being who have been manifested in these loci. And they suppose [mi ingarand] that this
captivation [gereftari^] is good [nik= good wa mustahsan] and think of it as a road
towards the roots [rah-i us*u:l]. To me, the contrary has been established. It is a little like
[chenanche= it is like; a little= shamah] what has been mentioned [mazkur] above. It is
surprising! Some of these sufis, in order to prove that intention, produce this saying as
proof [sanad], “You! Beardless boys [al-mard]! Verily in them is color like the color of
Allah [lawnan ka-lawn Allah]” !!!!!!!!! check the quotation!!!!!!!!

The words [kalimah-i] “like the color of Allah [ka-lawn Allah]” is casting [andakhtam, mi-
andaz= to cast, throw, omit] them into error [ishtebah]. They do not know that this saying
is the opposite of [munafi:= inconsistent with] what they want to prove [talab] and
confirms [mu>ayed= confirmer] my God-given knowledge. [marifat] It is because words
of caution [kalimah-i tahdhir] have been brought and they have forbidden to turn their face
towards them. And the source of the error have been clarified in that “their beauty is ‘like’
the beauty and grace of H*aqq but not that beauty itself” So the error has been located.

Our blessed master Muhammad (peace and salutations be on him) said, “This world and
the last world are like two co-wives. [d*aratan] Verily if one of the two is satisfied then
the other one is displeased.” [sakhiat= to be displeased, annoyed, angry] It is clear [tasrih]
from this hadith report that there is indeed contrariety [naqa:d*itah wa mubayyinatah]
between the beauty and grace of this world and the last world. [duniyawwi wa akhiri:]

And it is prescribed [muqarrar] that the beauty [husn] of this world is not that with what is
to be satisfied [mard*I:]; instead the beauty of the last world is that with what is to be
satisfied. Therefore, evil must be in the beauty of this world and good must be in the
beauty of the last world. And so the source of the beauty of this world must be
nonexistence and the source of the beauty of the last world must be wuju:d. Yes! [a:ri:]
However, there are some things with one face towards this world and the other face
2424
towards the last world. These things in their this-worldly face are ugly and in their last-
worldly face are beautiful.

The distinction [imtiyaz] between these two faces and between beauty and ugliness --- all
these are in the jurisdiction [fad*a= give jurisdiction to] of the Shariah. The Exalted Allah
has decreed, “Whatever the Messenger [rasul] has given you, take it and whatever he has
forbidden you, abstain from it.”” [The Koran 59:7]

It has come in a report [of the Prophetic Tradition i.e. hadith] that when this world
[dunya] was created [a:fridam,mi a:fri:nam= to create], Venerable H*aqq did not look at it
[favorably] and so it became accursed by Venerable H*aqq. All these is due to the
ugliness, imperfection and corruption of this world which arises [muqtad*ayyat] from
nonexistence which is the fount of all evil and corruption.. The beauty and grace of this
world and their sweetness and freshness [h*ala:wat wa t*ara:wat] are like garbage to
throw on the street [matru:h* fi tariq] --- they are not the things to be sought. The beauty
of the last world is that what is worthy [sha:ya:n] of attention and wherein lies the
satisfaction [mard*I:] of H*aqq. The Exalted Allah has said complaining [shekayat] about
their state, “You desire the wealth [<ard*= width, breadth, presentation, show] of this
world and Allah desires the last world.” [The Koran 8:67]

Supplication: Allah! Make this world smaller in our eyes and make the last world greater
in our hearts for in reverence for him --- he who has shown pride in poverty and warded
off affluence. Grant the most complete and perfect salutations on him and his
descendents.

page 14 1st para

The Great [ajall] Shaykh Muhyiuddin ibn al-<Arabi does not look at the reality of the evil,
imperfection and corruption in them (i.e. in the contingent things). So he knows the
realities of the contingent things [haqaiq-i mumkinat] as forms in the knowledge of H*aqq
[suwwar <ilmiyya-i H*aqq]. And he knows that those forms were reflected in the mirror
of the Venerable wuju:d. And he believes [the Venerable wuju:d/ Essence ????

] to be the only thing existent in the outside [kha:rij]. And [he believes that having been
reflected in the mirror of the Venerable wuju:d, those forms in divine Knowledge or
Cognitive forms] became existent as external forms. [namud kha:riji hasil kardeh ast] And
he knows those cognitive forms as forms of the tasks and attributes [shu>un wa s*ifa:t] of
the Necessary. Therefore, he necessarily gives his ruling towards |wah*dat-i wuju:d. And
he says that the wuju:d of the contingent things is identical to the wuju:d of the Necessary.
And having said that evil and imperfection are relative [nisbati], he denies true evil and
imperfection [literally: unbounded evil and sheer imperfection ---shararat mutlaq wa naqs
mahd] It is for this reason that he does not know anything as ugly [qabih] in its essence.
They even know unbelief and error [dalalat] bad merely relative to belief and guidance, not
in itself [literally: relative to its own essence --- nisbat be dhat-i khod]. At the same time,
they deny belief and guidance (literally: that) being identical to good and godliness [salah].
???????????????????????? note: whats the real meaning of the sentence below???????
And they firmly allott [be istaqamat hakama] relationships on their possessors. [wa nisbat
be arba:b-i kho:d I:nha ra be isteqamat hakama mi namayad]
2525
??????????????????????
They make [sa:khtam, mi sa:jm= to make, build] this Generous Verse a proof to this
meaning, “There is not a moving creature whose forelock is not in His Grasp. Verily! My
Lord is on a straight path.” [The Koran 11:56] Yes! All who give their ruling towards
“wah*datul wuju:d”, why will they abstain [tahashi] from talks like this. What has been
revealed to me is that the quiddity of the contingent things is nonexistence [ma:hiyyat-i
mumkinat <adamat and] and along with it the ontological perfection [ba: kama:lat
wuju:diyyah] which have been reflected in them and have been commingled. [mumtazaj
shad] Verily! It is like what has been described before in differentiated form [or in detail]!
Exalted is Allah who proves the truth as the truth and guides on the [straight] path!

page 15

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Son! These knowledges which none among the people of Allah have discussed before ---
neither clearly [bes*uri:h*] nor in allusion --- are from the most noble and complete
knowledges. After a thousand years, it has become manifestated in the place for
revealation [mans*ah>i] and have clarified the reality of the Necessary and the contingent
things properly and as much as possible. These knowledges are not contrary to the Book
and the Tradition and not in contrast to the words of the people of truth. The supplication
of the prophet (salutations and peace be on him and his descendents) that he taught his
community, “Allah! Show us the truth of the things as they are!” --- may be [ma:na:ke] the
purpose of this supplication seems to [gawya] teach his community these realities which
have been revealed [mubin] regarding these knowledges and they are appropriate to the
station of servanthood. And which is similar to [mula>im] state of servanthood and
indicative of imperfection, suffering [dhull] and brokenness [inkisar]. The incapable [<ajz]
servant considers himself as identical to an All-Powerful Lord! What sweetness is there? It
is news of great discourtesy!

Son! This time is such a time that in a time full of darkness as this, among the communities
of the past, a prophet from the “possessors of resolution” [ulul <ajm; ulul= pl. of dhu=
possessors] would appear and revive a new [ihya^>] Shariah. This community is the best
of all communities and its prophet is the Seal of All Prophets, salutation and peace be on
him and his descendents. Its ulama has been given the rank of the prophets of the Children
of Israel
And it has been decreed that the existence of the ulama [in this community] would !!!!
suffice !!!! the existence of the prophets [in the other communities].

Due to this reason, at the head [sar] of each century, God sends a |mujaddid| among the
ulama of this community who revives [ih*ya:>] the Shariah. After a thousand years has
elapsed, among the communities of the past, a “possessors of resolution” [ulul <azm]
prophet would arrive and a regular prophet would not have sufficed. In such a time a such
a scholar [alim] is needed who has [also] completely attained the gnostic sciences [marifat]
who will be like the “possessors of resolution” [ulul <azam] prophets of the past.

With the help of the effusion [fayd] of the Holy Spirit

Anyone can do that what Jesus has done
2626
====================================================== ========
page 16

+++++++++++++++++++++++++++++++++++++++++++++++++++
Son! Sheer wuju:d [wuju:d-i sirf] is the counterpart [muqabil] of sheer nonexistence
[<adama-i sirf].
As it has been said before, sheer wuju:d is the reality of the Necessary Being [haqiqat-i
wajib al-wuju:d] and it is identical to all good and perfection. However, [har chand] [when
we] contemplate on [malahuzeh] this [identity] [we find that] although [agarcheh] it [i.e.
sheer wuju:d] is [ba shad] in the undifferentiated mode [bar sabil ajmal], it does not have a
place in that abode (i.e. the abode of the Necessary Being) as [ke] it has a taint of
shadowness [z*illiyat].

And sheer nonexistence which is the counterpart of that wuju:d is that nonexistence which
does not have any relationship with it [i.e. that wuju:d] and it is identical to all evil and
imperfection. However, this identity is also not contained [gunji:dam, mi gunjam= to be
contained, to be inserted] in there as [ke] it has a measure of relationship

It is known that the complete manifestation of a thing concludes in the true counterpart of
that thing. [bastan, mi band= to close, shut, tie, bind, fasten, conclude] “And through their
contraries [bi-d*adha], things become clear.” Therefore, necessarily, sheer wuju:d is
manifested completely only in the mirror of sheer nonexistence.

It has been established [muqarrar] that descent [nuzul] is in proportion to ascent. [<uruj]
Therefore, someone whose ascent, through the solicitude of Allah, is realized
[mutaH*aqqiq shod] upto the Venerable Sheer wuju:d, his descent [nuzul] will be upto
sheer nonexistence which is its opposite. But during the time of ascent there the gnostic
will fade away / be considered perished ????? [istihalak bengali: bilin hoiya jaibe] and for
that he should necessarily be ignorant. On the other hand, during the time of descent, the
gnostic will be awakened and that is the station of knowledge and gnosis. In this station
of waking up, the gnostic is ennobled by the “self-disclosure of the Essence” [tajalli-I
dhati] which is free [mubara>] from the taint of shadowness and innocent [munazzoh] of
any sign [malahoze] of essential tasks and crossing-overs. [shu>un wa I<tiba:rat-i
dhatiyya] and he learns that before these, all the self-disclosures that he has attained have
been behind a veil among the veils of names, attributes, tasks and crossing-overs. [shu>un
wa i<tiba:rat] --- The gnostic always knows those self-disclosures as a sign of the names
and tasks [asma wa shu>un] and considers [shemard] them as self-disclosures of the
Venerable wuju:d. [tajalli-I Venerable wuju:d-I sirf]

Exalted is the Lord! This nonexistence which is the source of all evil and imperfection ---
through the intermediation of the complete manifestation of the Venerable wuju:d --- has
created/found beauty in reality [ma<na-I husn] and it found that what no one else found!
That what is ugly in its essence is considered beautiful because of exhibited beauty! [husn
<a:rid*I]

The human carnal soul [nafs-I ammara] that, in its essence, is running towards evil --- it
has the highest degree of relationship with that nonexistence. Due to this reason, it
2727
surpasses [ma>il, m-l-w] everything else in [receiving] the elect self-disclosure [tajalli-I
khas*s*] and progresses more than the other things.

Those who are entitled to forgiveness are rich in sins!

[bengali says: sinners deserve forgiveness indeed]

. =============================
This page is complete!!!!
page 17 1st para

++++++++++++++++++++++++++
It is necessary to know that --- the gnostic who has completed the gnostic path --- [arifi
ta:m al-ma<rifat] after he has traversing [t*wai farmayad] the stations of ascent and the
levels of descent [it may have 2 meanings:
1) after travelling through ……….. only then one completes the gnostic path
2) Although a gnostic does not need to travel …. In order to complete the gnostic path.
Still when he has done both then

--- when he [bengali: descends on sheer nonexistence and] will become a mirror of a
specific world [dar-I:] of the Venerable wuju:d, then indeed the gathering of the
perfections of the names and attributes will find manifestation [zuhur khwahad yaft] in
him. And in a differentiated form all will be revealed [khwahid namud] along with those
centers [lataifat-I:] which are included [mutadammin] in the undifferentiated station.
Except for him, this treasure is not possible [moyasar] for any one.
===============================edited very well

Being this mirror of a world among the world s is an apparel “worthy of pride” [fakhir]
which has been cut and sewn for his size. [cut for one Q-d-a-w] However, within the
treasury [khazina-I] of the Venerable Knowledge, there is a differentiation in form. [tafsil-I
surat] [?????? Bengali: a similar differentiation?????] Now this, that mirror [of a world
among the worlds!!! ] is on the level of knowledge {i.e. cognitive} and the mirror of that
gnostic is on the level of the outside [kha:rij] {i.e. externally existent}. It is like that he has
revealed all the perfections in the outside. [here mirror of that gnostic= that gnostic being
like a mirror etc.]

Question: What is the meaning of “nonexistence is like a mirror”? And when

nonexistence is “sheer non-thing” [la shayi: mahd] then how can that be interpreted to e
the “mirror of wuju:d”?

Answer: Nonexistence, since it is located in the outside [kha:rij], is indeed “sheer

nothing”. However, it has found distinction [imtiyaz] in knowledge, rather it has also
attained mental wuju:d to the proponents of mental wuju:d. It can be called the “mirror of
wuju:d” by this interpretation, “On the level of nonexistence whatever is from evil and
imperfection is established to be from anti-wuju:d [“wuju:d which is its contrary” or
nonexistence or wuju:d ke naqid-I u: ast or bengali uha wuju:d-er biporit]. Since [it is
from anti-wuju:d] then necessarily it [i.e. whatever is from evil and imperfection] will be
taken away.” [mas*lub]
2828
And those perfections among all the perfections [har kama:l-I:] which were taken away
[mas*lub gardad] from the level of nonexistence --- those will be [khwahid bud]
established in the Venerable “wuju:d.” Therefore, necessarily, nonexistence became the
cause of the manifestation of the ontological [wuju:di] perfections. There is no other
meaning of “mirror-like” [lil-maratiyya] except for this. So understand! Verily it will
benefit you! The Exalted Allah is the inspirer of truth! [al-mulhim]

Son! I hope that the knowledges that have been drafted here are inspirations from the All-
Merciful [ilhamat rah*mani] and it is the whole truth [as*l] untainted [shayiba= taint] by
Satanic suggestions [waswasa].

page 18

[this page is complete]

My proof for the above interpretation, “When these knowledges had been coming out of
my breast and I had sought protection [multaji] from God the All-Holy Person, then [I had
a vision]. I saw what seemed to be the venerable angels --- may salutation and peace be on
our prophet and on them ----- warding off [dafa:< mikardand] the Satans from the area
[nahiyah, pl= nawahi = area, region] around my house. They were not even letting the
Satans assemble anywhere in the neighborhood. Allah knows what really happened!”

Since revealing is mightily majestic [jalila az <azi:m], I’ve shown the courage of praising
and revealing this tremendous bliss. I hope that it is free from vanity [muznai <ajaba
mubara>]. How [cheguneh] can vanity have a place when through the grace of Allah [be-
<inayat-i Allah], I’m seeing before my eyes [nasb <ayn ast] every moment my evil and
imperfection as my essence and my perfections as gifts from God.

First and last, may praise be on the Lord of the cosmos [Rabbul <alamin]. May salutations
and peace be on the Prophet, his noble descendents and the venerable companions
[sahaba-i kira:m] perpetually and endlessly. [daiman wa sarmadan] May peace be on the
others [sa>ir] who follow guidance and firmly [altazm] follow the Prophet. May complete
and perfect salutations and peace [salawat wa tas*limat] be on him and on his
descendents.

M2-1 Makyubat-I Imam Rabbani

page 18

The Contingent Domain Is God’s Mirror

-------------------------------------------------

God made the contingent domain as the mirror that reflects the Necessary [wuju:b] and
induced [sayyara ] the nonexistence [<adama] to become the locus of manifestation
[maz*har] of “wuju:d” and the Necessaryness [wuju:d wal wuju:b].

God Is Incomparable
---------------------------

2929
Perfection and Exaltedness [kama:lahu subhanahu] are indeed God’s attributes.
However, He cannot be described by these two attributes alone. For God is beyond the
gathering of names and attributes [jami<il asma> wal s*ifa:t] , beyond the gathering of
tasks and “crossing over”s [jami<il shu>un wal i<tiba:rat], beyond manifestation and non-
manifestation [zuhur wal butun], beyond “coming out in the open” and “becoming hidden”
[buruz wal kumun], beyond self-disclosures and manifestations [tajalliyat wal zuhurat],
beyond witnessings and unveilings [mushadat wal mukashafat], beyond all sensory things
and intelligible things [mahsus wal ma<qul], beyond all illusory things and imaginalized
things [mawhum wal mutakhayyal], and God is beyond the beyond, and then beyond the
beyond, still then beyond the beyond:

What will we say about the name of this bird?

Who lives in the same nest along with the “<anqa”
Before man, it is named the “<anqa”
For my bird, that name is still hidden

[there is a long darud and other irrelevant things which are skipped]

God and the Contingent Things are Different

-------------------------------------------------------

“Wuju:d” is the origin [mabda>] of all good [khair] and perfections [kama:lat] and
nonexistence [<adama] is the source [mansha>] of all evil [shararat] and imperfection.
[naqs] Consequently, “wuju:d” is verily established for the Necessary and nonexistence is
the lot of the contingent things. Therefore all good and perfection belong to God and all
evil and imperfection belong to the contingent things. To establish “wuju:d” for the
contingent things or to maintain that good and perfection belong to the contingent things
is in reality is to make the contingent things a partner with God in the divine possession
and kingdom [malak wal mulk]. Likewise, to regard the contingent things as identical to
the Necessary or to regard the attributes and acts of God as identical to the attributes and
acts of the contingent things is discourtesy [su> al-adab] and heresy [ilhad] in the divine
names and attributes. A lowly scavenger [kanas-i khasis] branded with imperfection and
loathsomeness in his essence, how can he show a chance to conceive himself as identical
to a king magnificent in his rank [azim al-shan] who is the origin of all “goodness”/
excellences and perfections! [khayrat wa kama:lat]

The ulama of the manifest knowledge has established that the contingent things indeed
have “wuju:d”. Furthermore they have maintained [da^shtan=to have, to maintain] that the
two “wuju:d”s, i.e. the “wuju:d” of the Necessary Being and the “wuju:d” of the
contingent things, are both instances of the same unbounded “wuju:d” [afrad-i mutlaq-i
wuju:d]. SUMMARY: They have said it with uncertainty [bar qadia tashqiq] (i.e. through
doubtful knowledge gained through a method like reasoning which is other than assured
knowledge that is gained through a method like divine revealation) that the “wuju:d” of
the Necessary is the first and the earliest in time. [ula> wa aqdam] This meaning
necessitates the contingent things are partners with the Necessary in its perfections and
virtues [kama:lat wa fada>il] arising [na^shi^] from its “wuju:d”. God is far more exalted
than that!

3030
In a “sacred saying” God says, “Greatness [kibria>] is my cloak and magnificence
[<azi:ma] is my loin-cloth.” If the “ulama of the manifest knowledge” were aware [a:gah
migashtand] of this subtle difference [explained above], they would never [har gaz]
establish “wuju:d” in the contingent things. Neither would they, with “deeper
interpretation,” [bi-i<tiba:r ikhtis*a:s*] specify [ikhtis*a:s*..ithbat ..... nami
namudand=show the ascription] “wuju:d” of the good and perfection that is specific
[ikhtis*a:s*] to that [Venerable] presence in the contingent things. [ikhtis*a:s*-i wuju:d-i
mumkin ra].

Lord! Do not condemn us if we forget or err. [The Koran 2:286]

page 21 1st indentation

Many sufis, particularly the latter ones, knows the contingent things as identical to the
Necessary and consider [angoshtan] the attributes and acts of the contingent things as
identical to His attributes and acts.
They say:

Neighbor, friend, companion on the journey --- All is He

The beggar in his rags, the king in his satin --- All is He
The separation in the congregation, the assembly in the hidden house
By God All is He, then again, by God All is He

However much these masters [proposing Oneness of Being] have shown divergence
[tanazzoh= distance, divergence] from making a partner with “wuju:d” and have fled
[garikhtan=to flee, retreat, escape, take refuge] from duality, still [ama=now this, still]
they have found nonexistence as “wuju:d” and talked about the imperfection as perfection.
They say that nothing is evil or imperfect in its essence. Instead, if it is, its merely relative
[nisbi wa id*afi]. For example: lethal venom’s relation to man is that of harm in that its the
destroyer of his life. On the other hand, its relation to creatures who are created in that
poison [i.e. venomous creatures] is that its the elixir of life and a helpful anti-dote to
poison. Their teacher [muqtada] in this matter [amr] is unveiling and witnessing. As much
[har qaddara] as that appears [zahir sakhtan], they discover that knowledge. “Allah! Show
us [arna] the realities of things [al-ashya>] as they are.” [kamahiya]

I’m expounding [mi namayad] in detail whatever that has been revealed to me. First, the
thoughts on this matter of Ibn Arabi who is the leader and the teacher of the sufis of the
later times have been clarified. After that [ba<ad az an], whatever that has been unveiled
to me [makshuf gashteh=become, been] for dissemination [dar tahrir], has been produced
[mi a:rad, a:vardan=to bring, to produce]. Then [ta] the difference [farq ] between
[miyan=between. among, middle, center] the two schools, will be completely understood
and despite the subtleness [daqt] of their difference, these two schools will not be
confused [khalt shodan] with each other.

page 22 1st indentation

Ibn Arabi’s Realization/ Doctrine of the Wah*datul Wuju:d

----------------------------------------------------
3131
Ibn Arabi has said that the names and attributes of the Necessary are identical to the
essence of the Necessary and likewise identical to one another. For example, let’s take the
attributes of knowledge and power [ilm wa qudrat]. In the same way [chenancheh] that
they are identical to the Essence, they are also identical to each other. Therefore, in that
abode [mawt*in] with respect to form or content [ism wa rasm], there is no manyness
[ta<addada wa takaththara] nor is there any distinction [tamayyuz wa tabayyun].
SUMMARY: Those names, attributes, tasks and crossing overs have gained distinctions
[tamayyuz wa tabayyun] in divine knowledge both in an undifferentiated [ijma:l] mode and
in a differentiated [tafsil] mode. The name of that distinction in the undifferentiated mode
is described as [mu<abbir=expression] the First Entification and in the differentiated mode
is named [musamma] the Second Entification. The First Entification is also called
“oneness” [wah*dat] or the Muhammadan Reality and the Second Entification is also
called “one-and-allness” [wahidiyyat] or the “Realities of the Journey of the Contingent
Things” [haqaiq-i sayr-i mumkinat] or the “fixed entities” [a<yan thabita]. They establish
[ithbat minamayand] these two knowledged [i.e. cognitive] entifications [ta<ayyun-i <ilmi]
---- oneness and one-and-allness ------ on the level of the Necessary [martaba-i wuju:b].

They say that these entities do not have any external “wuju:d” [wuju:d-i kha:riji] at all and
in the outside [kha^rij] nothing is existent except God the Disengaged Unity [ahadiat
mujarrada] This manyness which is seen in the in the outside [kha:rij] is the reflection of
those fixed entities reflected in the mirror of manifest “wuju:d” who is God (literally: Him
except Whom nothing exists in the outside [kha:rij]) and have created an imaginalized
“wuju:d” [wuju:d-i takhayyul], like [in the color that] when the picture of an individual is
reflected in the mirror and an imaginalized “wuju:d” on that mirror is created.

page 23

For this reflection, an “wuju:d” in imaginalization [takhayyul] is established.. Nothing has

been indwelling [hulul kardeh nist] inside the mirror nor any picture has been [gashteh=to
become] imprinted [muntaqish] on the surface of the mirror. If there is an imprinted
picture then it’s only in an imaginalized form and it appears to be on the mirror like an
illusory thing [mutawahm]. This imaginalized [mutakhayyal] and illusory [mutawah*m]
things when its the result of divine artisanry [sana<i khudawand-i] then it has been
completed with durableness. [itqan tamam darad] { - enough durable ness to last until the
last day.} With the uplifting of the illusion and imaginalization, verily
================
[these things] are still not eliminated. [biraf< wahm wa takhayyul mar tafa> nagardad]
Eternal reward and chastisement [<adhab] for the servant {in the last world} is decided on
that basis i.e. on the basis of the works done in this world.

This manyness [kathrat] which has created an appearence in the outside [kha:rij] is
classified into three classes [qism]:

1. Spiritual Entification [ta<ayyun-i ru:h*i]

2. Imaginal Entification [ta<ayyun-i mithali]
3. Corporeous Entification [ta<ayyun-i jasadi] --- having connection [ta<alluq] to
witnessing [shahadat] {i.e. its visible}
3232
These three entifications are called the external [kha:riji] entifications and they are
established [ithbat mi nama:yand] on the contingent level [martaba-i imka^n]. {i.e. within
the circle of contingentness} These are also called the Five Descents or the Five Presences
[tanazzulat-i khamsa, Venerable khams]

When in knowledge or in the outside [kha:rij] [<ilm wa kha:rij], the Necessary Essence
[dhat-i wajib] or the names and attributes of the Essence (which to Ibn Arabi is identical
to the Essence) has been established and he knows the knowledged form i.e. “form in
divine knowledge” [surat-i <ilmiyya] as identical to the “possesor of the form” [dhi surat],
not as their apparitions [shabah] or images and likewise the “forms of the reflections of
the fixed entities”, which in the mirror of manifest “wuju:d”, have created appearences
[namudi:=appearence=bikash paida kardeh and] which he considers [tasur ..... kardeh
and] identical to the fixed entities not merely as their apparitions/likenesses [shabah], then
he is compelled to declare unificationism [ittih*a:d] and say “All is He _ hama ust.”

This is Ibn Arabi’s clarification [bayan] on the matter [mas>ala] of “wah*dat-i wuju:d” in
short. These knowledges and its likes are what Ibn Arabi knows to be the lot of [makhsus]
the Seal of Sainthood. They say that the Seal of Prophethood takes this knowledge from
the Seal of Sainthood. The commentators of the Fusus indicate lots of work to justify this
position.

page 24

To sum up, [baljumleh] none from this Tribe [t*aifah] before the Shaykh has spoken on
these knowledges and mysteries [<ulum wa asrar jaban ne kashadeh ast] and have
described this clarification in this manner [nahj]. All the time speeches of Tawhid and
unificationism [ittih*a:d] in the state of predomination [ghalabat] of intoxication [sukr] has
been coming out of them and “I’m H*aqq [Ana al-H*aqq]” and “Exalted as God am I
[Subhani]” have been said. Stll, the justification for unificationism has not been made and
the source of the Tawhid has not been located. Therefore Ibn Arabi has come as the
demonstration [burhan] for the earlier ones [mutaqaddimun] from this Tribe and has
become the argument [hujjat] for the later ones [muta>akhkhiran]. Despite this, I’ve
written many subtle perceptions in this theory that has not revealed to him but has been
revealed to me. Allah! You are the Truth of the Truths! Guide us to the Path!

page 24 makhduma!

Mujaddid’s Refinement of Wah*dat al-Wuju:d --- commonly known as Wah*dat al-

Shuhud
---------------------------------------------------------------------------------------------------------
---

Since the people of truth (i.e. the Sunnite ulama) believe --- praise be to Allah for keeping
me with them --- that the Eight Attributes of the Necessary Being are existent in the
3333
outside [kha:rij] then it is necessary that in the outside [kha:rij] they are distinct
[mutamayyiz] from the Essence with the distinction [betamizi] of the type “without how”
[bichuni] and “without gun" [bi-chuguni:]. Likewise these attributes are distinct
[mutamayyiz] from one another with the distinction [tamyiz] “without how” [bichuni].
Instead, the distinction [tamyiz] “how” when on the level of the Venerable Essence
[Venerable dhat] is also established --- because God is all-embracing with an all-
embracingness that is unknown in its howness [liannahu al-wasi< bil-wasi< al-majhul al-
kifiya].

God that All-Holy Person [janab-i quddus] does not have [ma bashad] the distinction
[tamyiz] which is within [farakhur =in proportion to] human comprehension [fahm] and
perception [idrak]. God is beyond being sub-divided or being broken down into
categories. {literally: The categorization [tab<ad* wa tajzi; verb jaza>] of God is beyond
conception/conceptualization [mutasawwur nist].} He is beyond [ba^r neh] analysis [tahlil]
and classification [tarkib]. He is beyond [ganjaish neh] states [haliyat] and loci [mahliyat].
To sum up, that All-Holy Person [janab-i quddus] is beyond [mas*lub ast] attributes
[s*ifa:t] or accidents [i<rad*]. There is nothing like God! It is not in essence, nor in
attribute nor in act.

Even with the existence of the distinction “without how” [bichuni] and the all-
embracingness [wasa<at] “without how [bikayfi], the names and attributes of the
Necessary, in the abode of knowledge [khana-i <ilm] have again [niz] created
differentiation [tafsil] and distinction [tamyiz] and have been reflected.

The Difference between the two Realizations/ Doctrines

----------------------------------------------------

Every name and attribute, which have found distinction on the level of nonexistence, has a
counterpart [naqid] in the abode [mawt*in] of knowledge.

page 25

For example: What is the contrary [naqid] of the attribute of knowledge in the level of
nonexistence is “nonexistence of knowledge” or ignorance and what is the counterpart
[muqabil] of the attribute of power [qudrat] is incapacity [<ajz]. For other attributes, the
same line of reasoning may be taken.

Those counterpart nonexistences [<adamat muqabila] have also attained differentiation

and distinction [tafsil wa tamyiz] within the Knowledge of the Necessary. They have
become mirrors [maraya:-i: ???] for the counterpart Names and Attributes [of those
nonexistences.] [mara:ya:i:??? asma: wa s*ifa:t muqa:bilah khood gashteh]. And have
become loci [maha:l] for the manifestation of their reflections [zuhur <akus anha shad].

To me, those nonexistences along with those reflections of the names and attributes are
the realities of the contingent things. In summary: Those nonexistences like [dar rang]
those roots [us*u:l, singular:as*l] and matters [mawad, singular madda; substratum] are
those quiddities and those reflections are like [hamchun] those “forms of the state”
3434
[suwar-i hala] in those matters [mawad]. Therefore, to Shaykh Muhiyuddin the realities of
the contingent things are the same as those names and attributes distinct [mutamayyiz] in
the level of knowledge. To me, the realities of the contingent things are the nonexistences
which are the counterparts [naqa:>id*] of those names and attributes. Along with the
reflections of the names and attributes reflected in the mirrors of those nonexistences in
the abode of manifest knowledge [dar maraya-i an <adamat dar khane-i <ilm-i z*ahir
gashteh] and have been commingled with one another [ba: ekdigar mumtazaj shadeh].

The All-powerful Chooser [Qadir-i Mukhtar] whenever He wills having chosen

[gardanideh/here it must mean chosen!!!] one quiddity [ma:hiyyati] from all those
quiddities commingled [mahiat mumtazaja] with the shadow-like “wuju:d” which is a ray
[parto] from the “wuju:d” Who is the Qualifier [wuju:d-i muttasif] and then makes it
existent in the outside [kha:rij]. To sum up, having cast a ray from the “wuju:d” upon [bar]
these commingled quiditties [mahiat mumtazaja] , He makes it the origin [mabda>] of the
traces [a:thar] in the outside [kha:rij].

Therefore, “wuju:d” of the contingent thing, be it in knowledge or in the outside [kha:rij],

is ------- like journey in the Divine attributes [dar rang-i sa<ir-i s*ifa:t-i u:] {like its- the
contingent things - attributes !!!!!} ___ a ray from the Being/ “wuju:d” and from the
perfections [kama:lat] that follow Him. For example, knowledge of the contingent thing
[<ilm-i mumkin] is a ray of from the knowledge of the Necessary and a shadow that has
been reflected on its counterparts [muqabil....]. For example, the power of the contingent
thing [qudrat-i mumkin] is also a shadow reflected on its counterparts [muqabil] which is
incapacity [<ajz] and likewise “wuju:d” of the contingent thing is also a shadow from the
“wuju:d” reflected on the mirror of its counterpart nonexistence.

page 26

I’ve brought it from the house, it’s not mine [nakhast]

You gave everything, nothing is mine [tost]

However, to me the shadow [z*ill] of something is not identical to that thing. Instead its a
apparition [shabah] or an image [mithal] of that thing. To interprete one as the other is
impossible. Therefore, to me the contingent things are not established to be identical to the
Necessary. Whatever reality contingent things have is nonexistence. The reflection that is
reflected there {nonexistence} from the names and attributes is the apparition [shabah]
and image of those names and attributes, not identical to them {i.e. not the actual names
and attributes}. Therefore “All is He” [hama ust] is not correct , instead what is correct is
“All is from He” [hama az ust]. Whatever is essential to the contingent things is
nonexistences which are the source of all evil, imperfection and loathsomeness [khubth].
So whatever is found in the genus/category of perfection [jins-i kama:lat] in the contingent
things (e.g. its “wuju:d” etc.) is from God [wuju:d] and that what comes from Him
[tawa^bi<] ---- whatever has been acquired from Him, rays from the perfections from the
Essence of God. Therefore, God is necessarily the light [nur] of the heavens and the earth.
And whatever is beyond God is darkness [zulmat]. Why not? Since nonexistence is below
the darkest ?????????. Realization [tahqiq] of this discussion is in the writing in the name
of my late eldest son on the talk on the reality of “wuju:d” and the realization [tahqiq] of
the quiddities of the contingent things. [Maktubat, Volume I, maktub #234, written to
3535
Khwaja Muhammad Sadiq]

Therefore, to Ibn Arabi cosmos is the names and attrinutes which have created distinction
[tamyiz] in the abode [dar] of knowledge and then have created appearence [namudi] in
the mirror of manifest “wuju:d” in the outside [kha:rij]. In contrast, to me cosmos is those
nonexistences on which the Names and Attributes of the Necessary have reflected in the
abode [dar] of knowledge. And in the outside [kha:rij], with creation God made existent
with shadow-like existence all those nonexistences, along with those reflections.
Therefore, its clear that the in cosmos. for things essentially loathsome or evil --- these
attributes are their own inborn attributes and the good and perfection, all of that belong to
God.

page 27

“Whatever beautiful that happens [asabaka] to you is from God

And whatever ugly [saiyyatin] that happens to you is from yourself [nafsika]” [The Koran
4:79]

Therefore, from this realization [tahqiq] what is understood is that the cosmos is existent
in the outside [kha:rij] with shadow-like [z*illi] “wuju:d”, just like God is existent in the
outside [kha:rij] with root [as*l] “wuju:d”, rather with His Essence. In summary: This
outside [kha:rij] i.e. the cosmos is also the shadow [z*ill] of that [haman] outside [kha:rij]
i.e. God in the color of “wuju:d” and the attributes. Therefore, you can’t say [namitwan
goft] that the cosmos is identical to God and you can’t relegate one to the other {as its
predicate}. It is not logical to say that the shadow of a individual is identical to that
individual. Both are different in the outside [kha:rij] because the two are indeed different.
If someone says that a individual’s shadow [z*ill] is identical to that individual then he
must mean in a symbolic sense and that is not what we are discussing.

Question: Ibn Arabi also believes that the cosmos is the shadow of God. So what’s the
difference between his view and your view?

Answer: He says that the shadow exist only in illusion and it does not exist at all in the
outside [kha:rij]. To sum up, he interprets illusory manyness [kathrat mawhum] as the
shadow of the existent oneness [z*ill-i wah*dat-i mawjud] and knows God to be the only
thing existent in the outside [kha:rij]. There is indeed a difference between these two
views. Therefore the only reason for considering the shadow as the root or not is to
establish the external “wuju:d” for the shadow or not. Since they are unable to establish
the external “wuju:d” for the shadow then they are compelled to establish it as dependent
on the root. Since I know that the shadow has “wuju:d” in the outside [kha:rij] then I’m
not so eager to relate it to the root [as*l]. I concur with them on denying the “wuju:d” of
the shadow as well as on the establishing “wuju:d” that comes from the shadow. However,
I establish that shadow-like “wuju:d” in the outside [kha:rij] and they guess it to be in the
in world?cosmos [<alam].
[question: is not the cosmos within the outside [kha:rij]?]

3636
I establish the shadow-like wuju:d [wuju:d-i z*illi] in the outside [kha:rij]. They infer that
the shadow-like wuju:d [wuju:d-i z*illi] is in illusion or imaginalization [dar wahm wa
takhayyul]. They do not believe that anything exists in the outside [kha:rij] except God the
Disengaged Unity.

Page 28

They do not even establish the Eight Attributes as existent anywhere except within the
attribute of knowledge.which are established by the Sunnite ulama as existent in the
outside [kha:rij] with external wuju:d,

Both they and the ulama of the manifest knowledge have avoided the middle path and
adopted the two extremes. However, I have adopted t he middle of the true path. Had
they found this outside [kha:rij] {the contingent domain} as the shadow [z*ill] of that
outside [kha:rij] {God}, they would not have denied the external wuju:d of the cosmos
{<alam]. They would cease saying that the cosmos exists only in illusion [wahm] and
imaginalization [takhayyul] and they would not deny the external wuju:d of the attributes
of the Necessary Being. Also if the ulama of the manifest knowledge also aware of this,
then they would not establish it all the time that contingent things have root wuju:d
[wuju:d as*li]. Instead, they would have known shadow-like wuju:d [wuju:d-i z*illi] as
sufficient. I have written in several of my writings “the term wuju:d is applicable to the
contingent things is in its real meaning --- not [or inconsistent with=munafi] in a
metaphorical [majazi] meaning” That statement is not in antithesis to that realization
[tahqiq]. Because the contingent things which are in the outside [kha:rij] with shadow-like
wuju:d are existent in the real way [betariq haqiqat] not merely in an illusory or an
imaginalized [tuwahm or takhayyul] way, as they believe.

Question: Ibn Arabi has said in the Futuhat that the fixed entities are a barzakh in-
between [bayna] wuju:d and nonexistence. Therefore, according to him, nonexistence is
also included in the Realities of the Contingent Things [which is also your realization]. So
whats the difference between this realization [tahqiq] and that saying [qawl]?

Answer: He has called it a barzakh according to the understanding that forms in divine
knowledge [suwar-i <ilmiyya] {or the fixed entities} have two faces. One face is toward
wuju:d via the intermedediation of knowledged fixity [thubut <ilmi] and another face is
toward nonexistence via the intermediation of the external nonexistence [<adama kha^riji].
It is so because, to him [<indahu], those entities do not have external wuju:d at all.
[literally: does not even hope for the smell of /shama=sh-y-m=to look out,expect,hope for;
ra>ihah=smell......<indahu]. The nonexistences that have been included in this realization
have a different reality.

Likewise, what [a^ncheh] is called Exaltation [<izza; Inaccessibility] in some [ba<d*i]

expressions --- which is ascription of [unbounded!!!!] nonexistence onto the contingent
things --- [itlaq-i <adama bar mumkin rafteh ast] means that externally nonexistent thing
[marad az an m<adum kha:rijiyya], not the nonexistence whose realization we’ve
discussed before.

God is beyond of beyond from those names and attributes which have had differentiation
3737
and distinction [tafsil wa tamyiz] on {the level of} knowledge and having been reflected in
[is it har a:----niyah-I = verily, indeed, also ?????] indeed in the / [the mirrors of]
nonexistences, have become the realities of the contingent things. Therefore is no
justification [wajh] for God having a relationship [munasabat] with the cosmos in any way.
“Allah is Independent of the cosmos!” [The Koran 29:6] To make God identical or unified
[muttahid] with the cosmos or even to attach any kind of relationship, is totally
insupportable to me. Lord! They are there and I am here! [chenin=such .... as this; so;
thus]

+++++++++++++++++++++++++++++++++++++++++++++++++++

ma<qula:t rational concepts

maktub 2-3

Written to Khwaja Muhammad Said. It says that all external and internal all spiritual -----
are reflections and talks about the lesser sainthood, perfection of prophethood etc.

In the name of Allah the All-Merciful and Compassionate. All praise is for Allah and may
peace be on His chosen servants.

Whatever appears in the mirror out of the selves [afa:qi:] and in the mirror within the
selves [anfusi] is branded [muttasim] by the mark [da:gh] of shadowness. Therefore, they
deserve to be [sazawar= deserving] extinguished [nafi:] and then the root will be
established. So when the domain out of the selves [afa:q] and the domain within the selves
[anfus] is crossed then the knot of shadowness will be cut and the self-disclosure of the act
and the attributes will begin. And then it will be understood that all the self-disclosures
that have appeared in the journey out of the selves [sayr-i afa:qi:] and in the journey within
the selves [sayr-i anfusi] previously, --- although they were known to be self-disclosures of
the Essence, --- still all were known to be attached [ta<alluq] to the shadows of the act
[zilal-i fa<al] and attributes as opposed to the actual [nafs] act and attributes. How will it
reach its essence?

Its because the Circle of Shadowness ends [nihayat] with the end of the domain within the
selves [anfas]. Therefore whatever appears in the domain out of the selves and the domain
within the selves [afa:q wa anfas], all is within that Circle [of Shadowness]. Act and
attributes also --- whatever are within the Reality of the Shadows of the Venerable wuju:d
--- all are within the circle of the root. The friendship of this level is the friendship of the
root. Unlike the friendship of the previous level, which has attachment with the domain
out of the selves and the domain within the selves [afa:q wa anfas], it is friendship of the
shadow. ?????

The people who have reached the end of the circle of the shadow attain [moyasar ast] the
lightning-like self-disclosure [tajalli-i barqi:], which grows from the level of the root. It
saves [raha:nidam, raha:nam] them from the knot of the domain out of the selves and the
domain within the selves [afa:q wa anfas] for a moment. And for those people who cross
the circle of the domain within the selves and the domain out of the selves [afa:q wa anfas]
and reach the root from the shadow, this lightning-like self-disclosure [tajalli-i barqi:] is
3838
perpetual [dayimi], since the home [maskan] and the original source [mava] of those great
men [buzurgaran] is the circle of the root and the self-disclosure grows out from there.
Instead their acts/ interactions [mu<a:malah] is even above the self-disclosures and
manifestations. It is since no self-disclosure and manifestation, to whatever level it may be
attached, is free from the taint of shadowness. And being captivated [gereftari:] by the
root of the roots, it makes them empty of the shadow and rescues them from an inability
to hit the mark [literally: zi:gh-i bas*r= poor eyesight].

page 111 1st para

The end of the perfection [nihayat-i kama:l] of the friendship of perfection (i.e. the lesser
friendship) is connected to the lightning-like [barqi:] self-disclosure by obtainment
[hus*u:l]. This lightning-like self-disclosure [tajalli-i barqi:] is the first step of the greater
friendship and that is the friendship of the prophets. On the other hand, the lesser
friendship is the friendship of the friends. From this, you should find [yaft shodan= to be
found or obtained] the difference between the friendship of the friends and the friendship
of the prophets (note bengali: i.e. the end of the friendship of the friends is the beginning
of the friendship of the prophets).

What shall I say about the "perfection of prophethood" of the prophets! The beginning of
prophethood is the end of that /prophethood/friendship [of the friends]. As he was the
follower and heir of the prophets, Venerable Khwaja Naqshband obtained a share of the
"friendship of the prophets." For this reason, he said, “We have inserted [darj kardan] the
end in the beginning." I know this much about the Naqshbandiyya relationship and
presence that when it will gain perfection then it will join [pivistam, mi pivandam] the
greater friendship and obtain it completely. {And it will obtain many [wa:fir] of its parts
[hazz]} The other Lineages are its opposite in that their perfection ends at the lightning-
like self-disclosure [tajalli-i barqi::].

page 112 1st para

You should know that the journey that happens after the journey out of the selves [sayr
afa:qi:] and the journey within the selves [sayr anfusi] is the journey within Divine
Nearerness [aqrabiyyat]. It is since the Divine Act [fa<l] is closer [nazdiktar] to us than
even we are to ourselves [az ma bema nazdiktar]. Likewise the Divine Attribute
[s*ifa:t????] is closer to us than both we are to ourselves and we are to the Divine Act.
And the Divine Essence is closer to us that us that both we are to ourselves [az ma bema]
and we are to the Divine Act and the Attribute [s*ifat]. Journey in these levels is journey in
[note bengali: the Circle of] Divine Nearerness. The Realities of the Self-Disclosure of the
Act, Self-disclosure of the Attributes and Self-disclosure of the Essence --- all have been
self-realized [mutah*aqqiq] in this abode [mawt*in]. Salvation is attained in this place
from the realm of authority [sultanate] of illusion and the circle of imagination [khaya:l]. It
is because the authorities [sultan] of illusion and imagination have no realm of authority
[sultanate] outside the circle of the domain out of the selves and the circle of the domain
within the selves [da>ira-i afa:q wa anfas]. End of illusion is until [ta:] the end of shadow.
Wherever there is no shadow, there is no illusion. Therefore, necessarily, cutting [khalasi:]
of the knot of illusion after death is possible in the shadow-like friendship since there is no
illusion there. And in the friendship of the root (i.e. the greater friendship) the cutting [of
3939
the knot] of illusion and imagination is possible in this birth [note: i.e. in this world]. As if,
despite the existence of illusion, he is free from the knot. That what the First Tribe will
gain in the next world, the Second Tribe will gain it in this world. In the shadow-like
friendship, in this birth [nasha>t], nothing else is attained except the??? desired objects
[mat*lu:b] that are shaped [manhu:th] by illusion and imagination. On the other hand, in
the root-like friendship [wilayat-i as*li], the desired object [mat*lu:b] is free and clear
[munazzoh wa mubara>] from the illness [<illat] growing from [turshi:= souring from, as
milk turns sour] illusion. May be it is for this reason that Venerable Mawlana Rumi desired
death [arzu-i: mawt] as he became possesed [h*!!!it*eh] by illusion and trapped [kaida] by
imagination and [as a result] he was driven helpless. [He desired death] so that he would
be able to embrace [dar kinare] what he desired naked [<uryan] of the clothing of illusion
and imagination. And prior to death, he forbade people to pray "May Allah cure you!" and
instead, he recited:

When I shall be [shodam,shovam= to be] naked from the body [tan]

And He will be naked from imagination
Till then I shall walk gracefully [ta khara:mam]
In the end, with the beloved, is the "union" [al-wis*a:l= union with the beloved]

page 113

Listen! I said previously that in the the domain out of the selves and in the domain within
the selves [afa:q wa anfas], what are there are the self-disclosures of the "shadows" of the
Acts and Attributes as opposed to the self-disclosures of the of the Acts and Attributes
themselves. Its clarification is that engendering [takwin] is indeed a Real Attribute [az
s*ifa:t-i haqiqiyya], as the Maturidite ulama maintains (may praise be to Allah Who has
kept me with them) and it is not a relative attribute [az s*ifa:t-i id*afiyya] as the Asharite
ulama maintains [za<ama].

As compared to the other attributes, there are many more relationships [id*afat] in this
attribute. [literally:the 'likeness of relationship' predominates] So it appears to be [goman
burdeh and= it has carried the opinion; goman= belief, opinion; burdan= to carry] a
relative attribute [az s*ifa:t-i id*afiyya]. However, its not really that, instead, its a Real
Attribute albeit commingled [mumtazaj] with the color of relationship [rang-i id*afat].

This Attribute of Engendering is lower than all the other Attributes. Still its colored by the
color of the highest Attributes [s*ifa:t-i <a:liya]. For example, it has relationships with
Knowledge and Life [hayat] as well as parts [haz*-i:] of Power and Desire [qudrat wa
iradat].

This Attribute of Engendering has many particulars [juz>iyyat]. In reality, they [those
particulars] are the shadows of that Attribute [of Engendering]. [Some of those particulars
are] the act of creating [takhli:q], the act of providing [tarzi:q], the act of giving life
[ihya>], the act of giving death [imatat], the act of giving someone bliss [an<am], the act
of giving someone agony [i:la:m] Although these particulars are parts of the Divine Acts,
still, in reality, they are shadows of that Attribute [of Engendering] and outside the Circle
of Real Attributes [da>ira-i s*ifa:t-i haqiqiyya]. This Act [of Engendering] has two faces.
One face is towards the agent [fa:<il] and the other face is towards the object of the act
4040
[maf<u:l]. In the vision of unveiling [naz*ar kashfi:], both of the faces appear to be
distinct [mutma:yiz]. The first face is the higher one [<ali] and the second face is the lower
one [safil]. Also the first face appears to be the root and the second face is in the color of
the shadow of the root [z*ill-i as*l]. Also, the first face has the color of Necessaryness
[wuju:b] and thes second face has the color of Contingentness [imka:n]. This second face
is the place of origination [mubadi:] of the entifications for everyone except the prophets
(i.e. for the honorable friends [awliya>-i kira:m] and the rest of the people.) And by
interpretation of the two sides [jaht-ain], this Act of God has the color of Necessaryness as
well as the color of contingentness. Therefore it [this Act] is a contingent thing [mumkin]
since the composition [murakkab] of the Necessary and contingent things is a contingent
thing.

page 114

!!!!!!!!!
Additionally, this Act, with respect to its side above, is eternal and with respect to its side
below, it has stepped onto newly arrived things [h*uduth]. Therefore, it is necessarily
newly arrived since the composition of the eternal [qadi:m] and the newly arrived
[h*a:dith] is a newly arrived thing [h*a:dith].
!!!!!!!!!!!!!!!

The group that says that the Divine Act is eternal has considered only the first side. On
the other hand, the other group that says that it is newly arrived has considered only the
second side. The consideration [naz*ar] of the first group is high and the consideration of
the second group is low. Still both of the sides have left the true path and have taken the
two sides. However, I found that the true path lies in the middle of those two sides.

This is the bounty [fad*l] of God. He is propitious [yawtiyahu] to whomever He wills

Allah possesses magnificent bounty [zul fad*lil <azi:m].

page 114 1st para

You should look at some of the other letters where there are realizations like this
realization of the real attributes. [Most probably Maktubat, Volume I, letter #294]

page 114 1st para 2nd line

You should know that the second face of the Act means the connection [ta<alluq] of the
Act with a specific created thing [khulq khas*s*] e.g. with Zayd [B:i.e. the act of creating
Zayd]. And this act of creating Zayd seems to be a particular among the particulars of
the universal act of creating [mutlaq-i khulq]. This specific act of creating [khulq-i
khas*s*] that is related to Zayd has its own particulars as well e.g. the act of creating
Zayd's essence, the act of creating Zayd's attributes, the act of creating Zayd's acts. So
these "particulars" of the "act of creating Zayd" are "shadows" indeed of that "act of
creating Zayd." ============
The act of creating the act of Zayd has also shadow and locus of manifestation. That is
called the "performance" [kasb] of Zayd. It is related to his [Zayd's] act. Zayd didn't bring
this performance from his father's home. Instead, his performance is a ray [parto] from the
4141
Divine Act of Creating. Therefore, it is known from this gnostic knowledge [ma<arif] that
the Act is a shadow of bringing-into-existence [takwin]. And the second face of the Act is
the shadow of indeed of the first face. This realization has been explained before.

The second face again has a shadow e.g. the creation of Zayd [khalq-i Zayd]. And the
creation of Zayd again has shadows e.g. the creation of the act of Zayd [khalq-i fa<al-i
Zayd]. And these shadows again has shadows e.g. the performance of Zayd etc.

page 114 para starting on last line+para continuing on page 115

Now that you have learned these knowledges, at this point you should learn this
knowledge. Let's take the attribute of "performance" as an example. Let's assume that it is
taken away [muntafi:] from Zayd and the relationship [id*afat] of that [attribute of
performance] with Zayd is indeed eliminated. So, during the time of wayfaring, when the
wayfarers see that [Zayd has no attribute of performance] then they know H*aqq as the
agent of that act. In fact, they know all the acts of the created things as the act of one
agent. When this meaning appears, then they believe that it is the self-disclosure of the
Acts.

Is this self-disclosure the self-disclosure of the Divine Act [fa<l]? Or is it the self-
disclosure of a shadow among the shadows of that Act [fa<l] that has descended down the
levels (C:i.e. it is the shadow of the shadow of the shadow of the shadow and so on many
more times) and has obtained the name "shadow [of the Divine Act]" (C:i.e. just the first-
time shadow as opposed to shadow of a shadow)? They should consider this as well.

They should also compare the other self-disclosures with the self-disclosure of the Act
and decide if they have found a shadow among the shadows as sufficient and have
considered it to be the root of the roots [as*l al-as*l]. And have been satisfied with
walnuts [juz] and raisins [mawyiz].

115 1st para

++++++++
You should know that in the Necessaryness of wuju:d [wuju:b-i wuju:d], if there is any
relationship [nisbat wa id*afat] then necessarily that [relationship] is found on the level of
the Act. [fa<l] If this relationship is unrelated to the cosmos and instead specific to the
Artisan of the cosmos then it is related to the first side of the above-mentioned [ba:la: zikr
yafteh ast] Act [fa<l].

Question: In this clarification, it becomes concomitant that wuju:b [Necessaryness] is not

established on the level of the Divine Essence and Attributes. So the Divine Essence and
Attributes should not be called "necessary". Therefore, wuju:b is negated [mas*lub bud]
from Venerable wuju:d and Attributes, just like contingentness [imka:n] and
impossibleness [imtana<] are negated [mas*lub ast]. Therefore, a fourth category is
established apart from Necessaryness [wuju:b], contingentness [imka:n] and
impossibleness [imtana<a]. However, according to intellect [<aql], the categories (of
relationships of quiddities to their wuju:d) are limited to these three categories. [So how
can there be a fourth category?]

4242
Answer: With respect to relationship of the quiddities [ma:hiyyat] to their wuju:d, the
categories are limited to three. However, there is no such limitation where the quiddity
[mahiya] has no relationship [nisbat] with wuju:d. It is just like the Essence and Attributes
of the Necessary. [B:They have no limitation with respect to their relationships with
wuju:d].

Verily His Essence exists by His Essence, not by His [Attribute of] Existence, [B:
regardless whether that Attribute of Existence were identical !!!!! quiddity or that
Attribute] were additional [za:>idan]]. [???<aina:=!!!!]

And the Divine Attributes exist by His Essence not by His Existence --- the attribute of
existence has no relevence there. So the Divine Essence and Attributes are far above those
three categories. GIST: There is no way to understand it in its entirety [kunh]. Still if you
try to understand the Divine Essence and the Attributes through the intellect, [employing
conceptual methods like] phases [wujuh] and crossing-overs [i<tiba:rat],

page 116

then the Divine Essence appears to be Necessary in its [the Essence's] shadow-like
imagined wuju:d [al-wuju:d al-tasawwuri: al-z*illi], as its [this Necessaryness is]
appropriate for His Independence.

[On the other hand,] His Attributes appear to be contingent in their mental wuju:d. As it
[this contingent state] is appropriate for them [the Attributes] as they [the Attributes] are
in need [ihtiyaj] of the Essence. Therefore, the Divine Essence and the Attributes, in
accordance to their own definitions [hadd-i anfusha], are above the level of Necessaryness
and contingentness. They are also above the level of wuju:d.

As the Essence is imaginary shadow wuju:d, necessaryness [wuju:b] is appropriate for the
Divine Essence and contingentness is appropriate for the Attributes. Therefore, with
respect to external wuju:d, the Attributes are neither necessary nor contingent. Therefore,
with respect to external wuju:d, the Attributes are neither necessary nor contingent ---
They [the Attributes] are above necessaryness and contingentness. However, with respect
to mental wuju:d, they [the Attributes] are contingent.

They [the Attributes] do not become newly arrived [ha:dith] because of such
contingentness.

?????????? look at AMRITSARI

Since contingentness of Attributes is different from the contingentness of the (other)
contingent things / Since other contingents need perfection from outside but the Attributes
don't./ Since that contingentness is not its own [or essential] like other contingent things,
instead its due to its shadow-like wuju:d [bal li-wuju:datha al-z*illiyya] /// ?????????????

And this gnostic knowledge conforms/relates to [yanasib] what the lords of the
intelligibles said about the universality [kulliyya] and particularity [juz>iyya] of the
4343
instances/occurences [ta<rid*an] for the quiddities [li-al-ma:hiyyat] according to the
specificity of the mental wuju:d.
MEANS:
That the quiddities are universal or particular according to the specificity of their mental
wuju:d.

================
Therefore, a quiddity, while in a state of having external wuju:d, will not be qualified by
the two of them [huma: ] For example, let's assume that ZAYD is existent in the
outside. Before one thinks about him [ta<qul], he is neither a universal nor a particular.
Instead, he has become a particular [lit: particularity has ocurred/happened to him] after
shadow-like mental wuju:d. [has happened]. Instead we say that all the relationships [al-
nisbat], attributions [al-id*afat], properties [al-ahkam] and crossing-overs [i<tiba:rat] that
are predicated to God e.g. divinity [uluhiyya], lordliness [rububiya], firstness [awwaliyya]
or beginninglessness [<azaliyya], that exist apart from the Eight Attributes, verily they are
truly [tasdiq] in God when we interprete [b-i<tiba:r] it through imagination or intellect [al-
tasawwur wa al-ta<ql]. [bengali is slightly inaccurate here]

Or else [wa illa] His Essence, as His Essence [min haithu hua], is not attributed by any
attribute, nor named by any name nor ruled by any ruling property [hukm].

page 117

The Names and the Properties [ahkam] with which Exalted Allah, Lord of the Shariah has
designated His Essence, they should be interpreted as/with "proportionality" [tanasub] and
"similarity" [tashabuh]. So that there can be [literally: for the "coming to be" [takawwun]
of] something "near" [qaribah] [their intelligence and knowledge] that the creation
understands. And so that there can be [literally: for the "coming to be" of] conversation
between themselves in proportion to their intelligence [ <ala qadr-i <aqlhum].
The mental wuju:d of Zayd who is existent in the outside is not observed --- in such a
situation if it is said that

!!!!!he is/is with a particular [juz>i:] then it will be said as making a comparison [tashbih
wa tanz*ir]. However, it is more apprpriate that Zayd's property is particular [bil-juz>iyya]
than that his property is universal [kulli:].!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!However, it is more
appropriate [ansab wa ashabbah] that Zayd's property is particulars [juz>iyyat] than it
is/being an universal [kulli].!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Likewise, the Essence Who is Independent having the property of Necessaryness [wuju:b]
and wuju:d is more appropriate [<ala wa awla wa ansab] than the contingent domain or
the impossible domain having such property. Else [except for that reason], neither wuju:d
nor wuju:b may approach God the Divine Person, and likewise, neither may the contingent
domain nor the impossible domain.

So understand this gnostic knowledge that is noble and holy [quddus]! It is the foundation
[asas] of the religion and the gist [khulasa] of the knowledge/science??? of Divine Essence
and Attributes. None among the magnificent and the great men has spoken on this matter.
Allah has given me [literally: this servant] exclusive possesion of this gnostic knowledge.
4444
May there be peace on them who follow guidance!

4545