Epistles (Maktubat Sharif)

Of Imami Rabbani Mujaddid Alf-Sani

Sheykh Ahmad Faruqi Sirhindi

Introduction

Cette édition est la seule qui se veut complète (pour l’instant elle est arrivée à mi-parcours, l’édition en langue originelle comportant trois volumes donnant les lettres classées chronologiquement.

Voir Yohanan Friedman cité infra.

D’autres éditions très partielles omettent la plupart des textes de valeur mystique parce que ces derniers sont adressés à des disciples obscurs lorsque l’on s’attache aux événements historico-politiques ou au droit musulman (shariah). Ces choix ne présentent donc guère d’intérêt pour nous car ils privilégient donc des observations légales ou les rapports inévitables avec les puissants du jour - auxquels Sirhindi livre de prudents conseils moraux pour leur bon usage…

J’avais donc une vision déformée, - voire défavorable - de Sirhindi, avant le travail de lecture attentive qui a conduit à établir la présente réédition. Et ceci même après avoir étudié des auteurs “ouverts” tels que Yohanan Friedmann, Shayck Ahmad Sirhindi, McGill, 1971 ; Schimmel ; etc. Je signale toutefois la traduction partielle suggestive livrée sur le net par un spirituel turc, disponible as « Endless bliss », Hakikat - publication appréciée jusqu’à maintenant. Par contre, le choix disponible at IrshadBook, U.S.A., 2010, ne nous a pas convaincu.

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Translation & Commentary by

Sheykh Muhammad Wajihuddin

al-Qari al-Hâfiz as-Siddiqi al-Hanafi

an-Naqshbandy al-Mujaddidy

Volume – I consisting of the first 213 epistles from the original Volume-I

Published by

Institute of Naqshbandy-Mujaddidy Works

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Tel:92-42-5412534 - 7843312. Fax: 92-42-7843312

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First Published: Rajab 1421 H / October, 2000. A.D.

First Edition: 1000 copies.

ISBN 978-969-9539-00-8

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Cette réédition livre en premier lieu les épitres de Sirhindi tandis que le « Foreword » a été placé en fin du volume I d’origine (soit en fin du volume II de cette traduction).

Travail de révision limité pour l’instant à une mise en forme générale ¹

Elle est accompagnée de ma sélection ² repérée par usage de « + » comme suit : « ++ texte + »

TABLE DES MATIERES

Epistles

In the name of Allah, the Compassionate, the Merciful.

Epistle -1

On the description of the mystical-states that are in agreement with the Name, Manifest (Al-Zahir 1), of the appearance of a special kind of Unity (Tauheed), of the ascensions (orujat 2) that extended high above the Demarcator (Muhaddid 3), i.e. the Glorious Throne, of the appearance of Paradise and its stages, of the appearance of stations of some of the saints, has written to his revered sheykh, one who is the conveyor to saintly stations, the guide to the path of "incorporation of the end into the beginning" (indrajun-nihayah-fil-bidayah 4) the helper of the beloved religion,our sheykh and imâm, ash-Sheykh Muhammad an-Naqshbandy, may Allah bless him, and may Allah elevate him to his highest desired stations.

Requests the lowliest of the attendants, Ahmad, and relates to Your Eminence, in submission to your noble instructions, and hence makes the audacity of describing his confused states, that during

1. Al-Zahir: The Manifest, one of the Attributive names of Allah. A seeker of high stations sees manifestations (theophanies) of Allah through this Name and perceives His presence in an indescribable way everywhere and in everything.

2. oruj pl. orujat: ascension, as a sufi-terminology it means ascension of the seeker's soul towards Allahea, it is correlative of descension (nuzul).

3. Muhaddid: Arsh, i.e. the Glorious Throne. Literally Muhaddid means "Demarcator." Arsh is so named in tasawwuf because it constitutes demarcation or boundary-line for a number of mystical matrices and things as shown in the Possible-Circle below:

………………….[ici représentation elliptique complexe ]…………..

4. indrajun-nihayah-fil-bidayah: the term means that a seeker of Naqshbandy Order gets the taste of the ultimate stages in the initial stages.

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the joumey, so much did He manifest Himself by the theophanies of the Name Al-Zâhir so that He, appeared in everything with especial distinct theophanies. Particularly, in the dresses of women ¹, and in each of their body-parts He independently appeared. To such an extent did I become submissive to this group (women) as is difficult to state. In this submissiveness, I was helpless, because the theophany which was in this apparel was nowhere else. Qualities fine and beauties amazing which were present in this attire no other exposer exposed them. Against all these I melted like ice. In a like manner, in every food, drink, and dress, did He appear differently and separately. The theophanic exquisiteness and beauty which was in a tasty food was not in the one otherwise. From a sweet water down to an unsweet one was the same difference. Rather, in everything tasteful and sweet there was a distinct qualitative perfection commensurate with its grade. The features of this theophany were such as are not possible to be presented to you in writing. If, however, were there in your high presence, perhaps could describe it. During the persistence of these theophanies had longing for the Highest Companion (the Rafiqi Ala) i.e. Allah, alone and as far as possible, avoided any inclination towards these. Yet, being

1. Commentary: This illumination (kashf) of the Sheykh is of great significance regarding this prophetic tradition, …………….. (Have been made my favourites from your world, women, perfumes, and has been placed the delight of my eyes in the prayers),

as it completely negates any voluptuous and vulgar interpretation which a perverted or an ignorant mind could assign to it in relation to women. It should be noted how this hadis exalts woman by placing her in line with perfumes and prayer, since things of like nature are compared, is a common law. Returning now to the hadis about woman, it can be easily understood that when the eyes of a saint have seen woman so nobly endowed and blessed with such exaltedness and splendour that she is the best site for a particular Divinely theophany, what then in her would have seen the eyes of the Prophet, can well be imagined, and how sublime would have been the motives for his liking woman.

overpowered had no way out. In the meantime, it became evident that this theophany had no interference with that (previous) transcendental reference (nisbati ^l tanzihi ²), and the inner-self remained occupied with that as before, being disinterested in the outer-self. The outer-self which was free from that reference (nisbat) and, hence, idle, had They ³ alone blessed with this theophany. That it was really so, I did confirm it and did find that the inner-self indeed was not at all engaged in any eye-wandering and remained indifferent to all these phenomena and manifestations* . The outer-self which was disposed towards multiplicity and duality had They alone favoured with these theophanies. After sometime, these theophanies vanished and the same state of bewilderment (hayrat ⁴) and ignorance (nadani ⁵ ) did

1. nisbat: spiritual relation of a saint with Allah, being in agreement with his taste and disposition. Considered with respect to a Spiritual Order as a whole, it means the spiritual relation with Allah characteristic of that Order, and which the Order imparts to its every successful seeker. It, in fact, is the spiritual disposition of the founder of the Order, or the specific way he preferred to reach Allah according to his spiritual taste.

2. tanzihi: that state of spiritual relation with Allah which is absolutely free from any kind of feeling and passion, and is beyond the limits of consciousness, being directly with the Divine Essence, by-passing the Divine Attributes.

3. They: refers to the Divinity or any Divine Agency.

*. His words: "That it was really so, ………and manifestations."

Commentary: A tremendously significant spiritual secret has been laid unveiled here, for if they penetrate into the interior the traveller falls prey to the destructive inference of Unity of Being (Wahdatul Wujud).

4. hayrat: bewilderment, it is an experience which a seeker passes through in advance stages of the Path, and it is in two ways. One, when during the persistence of an all-pervading Divine theophany, his absorbedness and interest deepen to a degree that all things including the personal self disappear from his sight and become lost to him, then he stands bewildered; the other, when the theophany itself suddenly disappears and he does not find the traces of the Beloved. The internal passions and raptures depart, and he stands aghast where to search Him and what to do.

5. nâdani: ignorance, this is also an experience in advance stages of the journey and means a state of incomprehension of the situation, imperception of the Divine emanations, and a total timely loss of the internal states.

I find in myself. Then became those theophanies naught, as if they had never existed there.

After that a special vanishing (fanâ) appeared and, indeed, that cognitional determination (ta-ayyuni ilmi ¹) that had appeared after the return of determination (audi ta-ayyun) got lost in this vanishing (fanâ), and no traces in the abode of ego remained. At this stage, signs of real Islam and indications of destruction of hidden-partnerism (shirki khafi ² ) began to appear and a change in

1. His words: "After that a special vanishing (fanà) appeared and, indeed, that cognitional determination (ta-ayyuni ilmi) that had appeared after the return of determination (audi ta-ayyun) got lost in this vanishing (fanâ), and no traces in the abode of ego remained."

These wordings of Imarni Rabbani can be rearranged as: The return of determination (audi ta-ayyun) was followed by cognitional determination (ta-ayyuni ilmi) whereafter appeared a special vanishing (fana) in which the cognitional determination was lost and thenceforth no traces in the abode of ego remained.

Commentary: The following should be borne in mind as a preliminary to the understanding of the above recorded lines. - determination or ta-ayyun herein means human faculties and qualities such as hearing, seeing, life, bodily form etc. etc. - return of determination or audi ta-ayyun herein means regaining normal bodily conditions.

- cognitional determination or ta-aeuni-ilmimeans knowledge/consciousness of being endowed with faculties and qualities. - knowledge is of two kinds 1. Acquired knowledge or ilmi husuly meaning knowledge of worldly things excluding the self. The effacement of ilmi husuly from the bosom is related to the vanishing of heart or fana qalb. 2. Self-knowledge or ilmi huzuri which is the same thing as cognitional determination or ta-ayyuni ilmi mentioned above. The effacement of ilmi huzuri from the bosom is related to the vanishing of carnal-soul or fana nafs. - The theophanies of Az-Zahir mean Attributive theophanies which bring about a near-complete vanishing of the carnal-soul. Perfect vanishing of the carnal-soul to its transmutation into restful-soul or nafsi mutma-innah takes place under the full impact of the Attributive theophanies (tajalliyati sifatiyah) with reflections of the Essential theophanies on top of that. Noting that vanishing internally means ascension of the soul, the vanishing should be deep enough so that the soul might cross the limit of the Attributes and reach the Essence or Zat to have the reflections Thereof. - with the attainment of restful-soul or nafsi mutma-innah, real Islam and deliverance from the hidden partnerism or shirki khafi automatically follow.

After these elaborations, an explanation of the aforerecorded lines will be as such, and the truth is best known to Allah .

Subsequent to the disappearance of the theophanies of Az-Zahir, the ensuing bewilderment, and the state of incomprehension, the Imam's self returned to normal conditions. Then an especial vanishing took hold of him wherein he lost the ilmi huzuri to the effect of finding no faculties and qualities in himself and having the carnal-soul transmuted into restful-soul along with the appearance of signs of real Islam and destruction of hidden partnering-instincts.

2. shirki khafi: hidden-partnerism, in Islam to obey the dictates of one's inner-self, when they are in disobedience to Allah is considered as making one's inner self one's deity, which is interpreted as giving it the standing of a partner to Allah. This conduct is called "shirk-khafi" or hidden partnering, and is a sin.

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the sight was there, causing the eyes to see deficiency in acts and insincerity in intentions and aims. Alongside, signs of servanthood (ubudiyah) and self-insignificance (nesti) have, thenceforth, to a degree, reappeared. Allah has through the blessing of your concentrations given access to the real meanings of servanthood (ubudiyah), and ascensions above the Glorious Throne (the Muhaddid) take place quite often.

First time when the ascension took place, and when I reached above the Throne after the completion of journey, Paradise from there came into view below. At that time a thought struck that the stations of some of the men of Allah be seen. When turned to that, their stations were caught sight of, and so also they, in their respective abodes, according to their station-differences, elevations, ranks, yearnings, and tastes.

Second time when the ascension took place again, stations of the prominent sheykhs, of the Imams of the Prophet's family, of the Virtuous Caliphs, the particular station of the Prophet, and likewise, the stations of all other prophets and messengers, with their rank-differences, and the stations of the High Angels, were seen above the Glorious Throne. The extent of ascension above the Throne was as much as the distance from the earth's center to the Throne or a little less, and it ended near to the station of Hazrat Khàjah Naqshband.

Above this station there were some of the sheykhs, rather, in the level of this very station, but slightly higher, such as Sheykh Mâroof Karkhi and Sheykh Abu Saeed Kharrâz. Of the remaining sheykhs, some were below this station and some in the same. The ones below, were Sheykh Alà-ud-Daulah and Sheykh Najmuddin Kubra. Above this station were the Virtuous Caliphs. The stations of all other prophets were aside and apart from the station of our Prophet. Likewise, the stations of the High Angels were on the other side and apart from that station. As for the station of our Prophet, it was loftier than and superior to them all. And Allah knows best the realities of affairs all.

Whenever I desire, ascension by the grace of Allah takes place, and at times it takes place without intention and something else is seen. To some of the ascensions follow results but most of those get forgotten and howsoever hard do I strain to have some of the happenings written down to get them to mind while writing the letter, I do not find it possible. These, however, appear so worthless to the eyes that they should rather be repented of than be written down. While writing the letter some of those were in memory but did not last till the end and, hence, did not do any more audacity. The condition of Mulla Qasim Ali is better, he is under the sway of fallenness (istihlak ¹) and absorption (istighraq ²), and has placed his foot above all passional stations and the attributes which would he first see proceeding from the Root (Asl), now in spite of that fact, sees those attributes detached from himself, and finds himself completely devoid of them ³. Rather, the light (nur ) as well, which the attributes subsist by, sees detached from himself and finds himself cut-off from that light and on the opposite side of that. The state of other fellows is well enough and towards improvement day by day. In the next letter, God willing, a detailed account intend to present.

1. istihlak: fallenness, the state of becoming idle and irresponsive to worldly things under overwhelming Divine emanations. In the present context, however, the word means the state of vanishing.

2. istighraq: absorption, materially it means a powerful strike of the Divine emanations on the heart of the seeker which results in his being idle, deeply pensive, and absorbed.

3. His words :" The condition of Mulla Qasim Ali is better, he has placed his foot above all passional stations and ………finds himself completely devoid of them. "

Commentary: In the wordings "has placed his foot above all passional-sations", "passion" refers to the pre-travelling passion, and "passional-stations" means his having experienced Encompassment (lhatah), co-Presence (Ma-iyat), Immanence (Sarayan), Nearness (Ourb), and Vision (Shuhud), commensurate with the pre-travelling passion. His being in the state of fallenness (istihlak) and absorption (istighraq), and seeing his faculties and qualities as reflections of the Root (Asl) in the first instance, and seeing himself devoid of them in the second instance, is indicative of his being in the state of vanishing (fana) and under the strike of Attributive theophanies. In short, he is now beyond the shadowy ranges of the into-self journey (sairi anfusi) and is well within the Root-Circle (Da-irah Asl) , i.e. has crossed the limit of Attributes.

N.B. The word Root (Asl) in the foregoing refers to the Divine Attributes, and RootCircle (Da-irah Asl) means the Divine Names and Attributes in cases like this.

Things of this universe, animate or inanimate, material or abstract, subsist so long as the Divine Attributes remain connected and related with them by the media of their reflections (tajalliyat). This connectedness and relatedness appears to the illuminational eye as a continuity of light or as a medium of light between the two, i.e. the Root and the objects. When the traveller finds and sees himself void of faculties and qualities, this light medium he also sees disconnected from himself at the same time. This is what the Imam means when he says of the light (nur), which the attributes (of Mulla Qasim Ali) subsisted by, he sees detached from himself as well.

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Epistle-2

On the description of gaining advancements, of taking pride in the Divine favours, has this also written to his eminent sheykh.

Request the lowliest of the servants, Ahmad, to Your Eminence that your orders for seeking Divine guidance (istikhara) at the eve of Ramadan conveyed Maulânà Shah Muhammad. There was not available any free time before Ramazan to have the honour of kissing your threshold. Being helpless, had no way except to solace myself upon what was missed. What to state of the blessings of Allah which are proceeding in constant succession through the benedictive concentrations (tawajjuhat ¹ ) of your good self,

I am an earth, the first spring clouds,

When rain upon with blessed droppy showers.

Be then if a hundred tongue to every body hair,

Yet the bounties can't I thank so helpless and bereft of power.

Though a description of this kind of states means audacity and boldness, and implies pride and boasting,

Yet when my Lord hath lifted me off the earth,

Why then I raise not my head beyond the skies.

The beginning of the state of sobriety (sahw ² ) and abiding (baqa) is from the end of the month of Rabi-ul-Akhir and tell now have They honoured with especial abiding in every interval. The initiation is with the same Essential theophany (tajallah-Zatiyah ³) as was in the case of Sheykh Mohyi-yuddin ibni-al-Arabi. At one time They bring into sobriety and at another, revert to inebriety (sukr ⁴ ). In descensions and ascensions They bless with uncommon cognitions and wondrous gnoses (ma-arif ⁵), and honour at every

1. tawajjuhat: concentrations, the exerting of the spiritual power of a sheykh on the heart of a disciple to enrich him spiritually and to elevate him to higher stations.

2. sahw: sobriety, means self-possession and calmness shown by a seeker of high stations.

3. tajalla-Zatiyah: Essential theophany means the Divine Essence's manifestations free from any tinge of the Attributes.

4. sukr: inebriety, means loss of self-possession, or appearance of rapturous acts in a seeker.

5. ma-arif: gnoses, means the cognitions and the holy secrets gained by a seeker on the way to Allah.

stage with especial goodness (ihsan ¹ ) and vision (shuhud), as is commensurate with the abiding of that station. On the sixth of Ramazan They blessed with such an abiding and, consequently attained a goodness (ihsan), which is difficult to describe in words. It so seems as if the end of capability lies here. The union (wasl ² ) comparable to the state was achieved here. The passion-side has presently got completed and into-Allah journey (sairi fillah) conforming to the passion state has started ³

As much would the vanishing be perfect, as would the consequent abiding be, and more would the sobriety be, and as much would the sobriety be, as would the arrival of cognitions in keeping with the shari-ah be. Perfect sobriety, however, belongs to the prophets only. The cognitions that have proceeded from them constitute the holy ordinances of the shari-ah, and also the beliefs concerning the Essence of Allah and His Attributes. Any opposition to the formal aspects of these is due to residual inebriety. The cognitions that are proceeding to this humble servant

1. ihsan: goodness, said Prophet Muhammad: ….

Ihsan is that thou worship Allah as if thou seest Him, and if thou seest Him not, then as if He seeth thee. In Islam, goodness (ihsan) marks the zenith of spiritual rise. Here it means, the Sheykh's attaining to highest degree Divine Visions.

2. wasl: union, means closeness to Allah as implied in mysticism.

3. His words: "The beginning of the state of sobriety (sahw) and ………conforming to the passion state has started."

Commentary: The Imarn's is a special case. For, his having such extraordinary experiences while he is in the travelling-stages and under the influence of pre-travelling passion is due to his being among the elects and beloved ones. In this epistle, after informing his Sheykh that the vanishing (fana) and intoxication (sukr) stage is over, he repeatedly talks of high-degree abiding (baqa) and goodness (ihsan). It should be noted that one of the aspects of abiding (baqa), as mentioned in the foregoing, p.xxv is capability to withstand the Attributive-theophany (tajalla-Sifatiyah) with total self-possession. In the present case, however it would mean capability to withstand the Essential-theophany (tajalla-Zatiyah). The meaning of goodness (ihsan) has already been stated, and in the present case it would mean the visions of the Divinity in the Necessity Degrees (Maratibi-Wujub). The particularly mentioned especial abiding and the goodness consequent upon that simply mean Essential-theophany (tajalla-Zeiyah) in its highest degree followed by a most superb Vision (Shuhud).

As for his words "It so seems that the end of capability lies here" in all probability they mean that the described Essential-theophanies and visions were the highest attainable states in the pre-travelling passion-ranges, and not the end of his capability and propensity because in the very next sentence he talks of his entering into next higher stage —the journey into Allah. The wordings "passion-side" and "passion state" refer to pre-travelling-passion and post-travelling-passion respectively.

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are mostly explicative of the shari-ah and expositive thereof. The rational is changing into the visional, and the summed into the detailed.

Were if to describe

The details thereof are beyond description.

And I am afraid lest it be leading to insolence,

Upon the servant it is, to know his limits.

Epistle-3

Concerning the companions that have come to a state of halt in a particular station, while some others have passed over, and have reached the stages of Essential theophany, has this also written to his respected sheykh.

The request is that the companions that are there, as well as those here, everyone of them stands stopped in a particular station. The way to pull them out of those stations is difficult and the amount of strength commensurate with that station do not see in myself.

Allah, however, through the blessings of your noble concentrations has moved forward one of the fellows of this humble servant who, having passed this station, has reached in the vicinity of the Essential theophany. His state is excellent, and is following in the foot-steps of this humble servant. About the others have the same hope.

The next thing is that some of the companions that are there do not have agreement with the path of the nigh-led (muqarrabin ¹ ). Rather, more suited to their state is the path of the forlorn ones (abrar ² ). Anyway, whatever certainty have they achieved is worthwhile and accordingly should the instructions be,

Everyone has been originated for a task particular.

To a description of their names have dared not, as would not be hidden from your good self and, therefore, have avoided being audacious. On the day of writing this humble letter, Mir Sayyid Shah Husain saw in his absorption as if he has reached a big gate and thinks that the gate is bewilderment (hayrat), when looks

1 . muqarrab pl. muqarrabin: literally means "brought near". But in mystical terminology it means a seeker who is a favourite of Allah so that He has blessed him with faculties and qualities that enable him to gain utmost nearness to Himk very easily without much of self-mortification.

2. barr pl. abrar: devoted, godly, but in mystical terminology it means a seeker who is in a state of forlornness and constant sadness, i.e. is far away from Allah and paves his path to Him with labour and self-mortification.

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inside, sees your good self and this humble servant, and howsoever hard does he struggle to throw himself inside, his feet do not help.

Epistle -4

On the highly valued month, the month of Ramazan, and on the Reality of Muhammad (Haqiqati Muhammadiyah), has written this also to his revered sheykh.

Requests the lowliest of the servants that no esteemed letter informing of the conditions of the servants of that high threshold has reached since a long time, and am looking for one every moment. Congratulations upon the arrival of the holy month of Ramadan, as this month has perfect harmony with the Qur-an, which is inclusive of all the Essenceosplendrous (Zati-wa-Shuyuni ¹) excellences in entirety and pertains to the Root-Circle (Da-irah Asl ) to which naught of any shadowiness has found way. The First Ability (Quabliyati Ula ²) is its shadow, and because of this harmony its revelation was effected in this month:

1. Zàti-wa-Shuyuni: Essenceosplendrous, literally it means of or related to the Essence and the Splendour.

Shan: state, condition, prestige, importance, concern, business, affair, matter, manner of being.

The meaning "state" when referred to the Divinity will be used for splendour, being also supported by a verse of the Qur-an, …. (Everyday He is busy with some affair being in a Splendour, Q-55 : 29).

Note: the words "busy" and "state" both have been taken as the meanings of the word Shan as they are correlative in this case.

2. Qàbliyati Ulà: The First Ability (of the Essence).

Commentary: He who has blessed His creatures with abilities cannot Himself be devoid of abilities, is an irresistible conclusion, and a self-evident truth. Of the Divine Abilities, the first to come in manifestation was the Divinity's descent from noDetermination (Ici Ta-ayyun) to Determination (Ta-ayyun) assuming a Mode wherein the Essences and the Attributes appeared in a commingled, comprehensive, and in an indistinguishable manner.

lt is a matter of common sense to understand that to invest oneself with qualities one ought to have within one's self a potential power, termed generally as ability. Naturally, thus, qualities proceed from abilities.This Ability, in effect, is exactly the Essence and is called a Consideration or Itibar of the Essence. Furthermore, this First Ability marks demarcation between the Essence and the Knowledge-Splendour. Since the Essence is a colourless thing and nothing can take the colour thereof, the First Ability existing between the Essence and the Knowledge-Splendour gets imbued with the colour of the Knowledge-Splendour and in this form it is called shadow (zil) of the Knowledge-Splendour.

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"The month of Ramazan, in which was revealed the Qur-an," (Q- 2: 185), is a verifier of this statement. By virtue of this harmony, this month is comprehensive of every good and blessing. Whatever good and blessings proceed to anyone in the entire year, whichever way might they proceed, they are only a drop out of the river of this highly valued month of countless blessings. The peace (jam-iyah) of this month is a source of peace (jam-iyah) for the entire year, and the distraction of this month is a source of distraction for the entire year: "Then good tidings be unto him upon whom passed this blessed month in pleasure, and woe unto him upon whom it passed annoyed, so he remained prevented from blessings and deprived of virtues." Also the tradition (sunnah) of recital of the complete Qur-an in this month is a means of obtaining all the Rootexcellences and shadowy blessings: "Then he who gathered them both would, expectedly, be not deprived of its blessings and prevented from its benefits." The blessings which are related to the days of this month are different, and the benefits related to the nights of this month are different, and probably it is because of this secret that haste in fast-break and delay in predawn-meal have been advised so that full benefits of both the intervals (the day and the night) be obtained. The First Ability stated above, which is tantamount to the Reality of Muhammad (Haqiqati Muhammadiyah ¹ ), is not the Essential Ability characterised by all the Attributes, as have said some (sheykhs), but is the Essential Ability with regard to the "knowledge" related to the entire Essenceosplendrous excellences which are the gist of the Reality of

1. Haqiqati Muhammadiyah: the Reality of Muhammad.

Prophet Muhammad was the prime cause for the creating of creatures, and also the motive for the descent of the Divinity from no-Determination to Determination. As the Defined Mode represents the First Ahility — the Head-Source of all kinds of existential and spiritual emanations — and as the motive for this Defined Mode was the creating of Muhammad, according to rule, the First Ability can rightly be called the Reality of Muhammad, the Cream of and the Cause for creation.

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Qur-àn ¹ . The Attributive Ability (Qcibliyati Ittesaf ²) which is related to the domain of Attributes and constitutes Demarcation (Barzakh) between the Essence and the Attributes, stands for the realities (haqa-iq ³) of other prophets. This very Ability (i.e. the Attributive Ability) with regard to the Considerations (Itibarat) registered in it has turned into numerous realities ⁴ . The Ability which is called the Reality of Muhammad, although is shadowy, yet the Attributes have not tinged it and nothing intervening is there ⁵. The Realities of the Muhammadi-taste

1 . His words: "The First Ability stated above, ………which are the gist of the reality of Qur-an. »

Commentary: Imam Rabbani herein points out three important things. First, the First Ability should not be confused with the Attributive Ability as have done some sufi sheykhs. Second, the First Ability is related to the Knowledge-Splendour (Shan Al-Ilm) in the compass whereof fall all Essenceosplendrous excellences. Third, by the word "gist" he means the Essenceosplendrous excellences, and by the word "Reality" he means the Speech-Splendour (Shan Al-Kalam), so that the Qur-an, being the Word of Allah, is to be taken as an embodiment of all the Essenceosplendrous excellences proceeding from the Speech-Splendour.

Note: 1. The property of "knowledge » is to compass all things. 2. The property of "speech" is to give utterance to hidden excellences and matters. Hence, in the compass of the Divine Knowledge fall all excellences and all things, and at the bottom of the Divine Speech, lie all excellences and all details, hence they run parallel and they have a kind of relation with the Essences which, according to Imami Rabbàni, other Attributes have not.

2. Qàbliyati Ittesàf: the Attributive Ability (of the Essence) means the ability of the Essence to qualify Itself with Attributes.

3. haqà-iq singl. haqiqah: realities, these are emanation-sources for the prophets/saints referred to herein sometimes as "shadows" of the Divine Entities, and sometimes as "offshoots" of the same.

4. His words: "This very Ability with regard to the Considerations (Itibarat) registered in it, has turned into numerous realities."

Commentary: The Attributive Ability sending forth emanations through a particular Attribute constitutes the reality of one prophet, through another Attribute, of another prophet, and thus it breaks-up into numerous realities. This breaking-up of the Attributive Ability into numerous branches or realities is but a human consideration of the Divine.

Note: The realities of the Five Resolute Prophets, Noah, Abraham, Moses, Jesus, and Muhammad fall into the Primary Attributes.

5. His words: "The Ability which is called the Reality of Muhammad,……and nothing intervening is there."

Commentary: The Reality of Muhammad is a cognitional thing, i.e. a Mode of the Divinity, and, hence, cannot become a barrier respecting the Essence, and as such, is not something intervening. In fact, it is exactly the Essence Itself. It is shadowy, not in the sense that it is something of lower order than the Essence, but in the sense that it is intermediary between the Knowledge-Splendour and the Essencee*, and appears imbued with the colour of the Knowledge-Splendour and, therefore, it is technically called its shadow.

Vol.1 13 Ep.-4

(Muhammadi-ul-mashrab) saints are the Essential Abilities with respect to the "Knowledge" which is related to a part of those excellences ¹ . The Ability of Muhammad (Qabliyati Muhammadiyah ²), however, constitutes Demarcation (Barzakh) between the Essencee and these numerous Abilities. The judgment of those "some" is based on the fact that the foot-rest of that (i.e. Qabliyati Muhammadiyah), is in the domain of Attributes, and that is all, and the maximum ascension of the domain of Attributes is only up to that Ability (Qabliyat) ³. For this reason, it has been attributed to the Prophet Muhammad. Since this Attributive Ability can never be by-passed, it is for this reason that those "some" have established that the Reality of Muhammad is always intervenient.

1. His words: "The Realities of the Muhammadi-taste (Muhammadi-ul-mashrab) saints ……….to some of those excellences."

Commentary: When the First Ability of the Essence sends forth emanations with respect to one of the Attributes, only a part of the excellences are projected. It should be recalled here that the word "knowledge" in the above text means the KnowledgeSplendour, and a partial streaming of that Ability provides a part of excellences and is looked upon as having broken-up into numerous Abilities, hence the words "Essential Abilities".

2. Qàbliyati Muhammadiyah: the Ability of Muhammad

The Attributive Ability of the Essence sends forth emanations including all the Attributes only in case of Hazrat Muhammad, and, therefore, it has been designated as Qabliyati Muhammadiyah . While in case of other prophets, it streams emanations only partially, i.e. with respect to only one Attribute.

3. His words: "The judgment of those "some" is based on is only up to that

Ability (Qcibliyat)." Commentary: Since the Ability of Muhammad (the Attributive Ability of the

Essence comprehensive of all the Attributes) is an intermediary between the

Essence= and the Attributes, naturally the start of the unto-Allah journey will be from

the Attributes onwards to the Essence**. Hence the words "the foot-rest of that is

in the domain of Attributes". The cause of misjudgment of those some (mashci-ikh) is their confusing the Ability of Muhammad with the Reality of Muhammad, and taking the one for the other, which again is due to their inability to distinguish between the Splendours and the Attributes, rather, due to their unawareness of the Splendours.

Vol.1 14 Ep.-4

+++But the non-appearance of the Reality of Muhammad, which is a sheer Consideration (Itibar) of the Essence, to the sight is possible, rather, occurrent ¹.

The Attributive Ability although is also a "Consideration", but being a Demarcation (Barzakh) has the colour of the Attributes that are present in the exterior having additional existences and their removal is not possible. For this reason it had to be established that they are an ever-existent barriers. The like of such cognitions, the object whereof is the gathering of the Root and the Shadowy (excellences), hit excessively and are mostly written down on papers. The station of star-sainthood (qutbiyat) is marked by cognitional niceties pertaining to the shadowy stations, while the degree of singular-sainthood (ferdiyat ) is a channel for the arrivai of the Root-Circle cognitions. The distinguishing between the

………….

………….

But the non-appearance of the Reality of Muhammad, which is a sheer Consideration (Itibar) of the Essence, to the sight is possible, rather, occurrent.

From the Epistles (Maktubat) of Imam Rabbani, vol.1, Ep.4, three lines of the original Persian and the Arabic translation texts have been reproduced above with the English version of these by the translator. The underlined words, appearing at the same location in the aforesaid two texts, differ. In the original Persian, it is Qcibliyati Muhammadiyah, and in the Arabic translation, published in Turkey, it is Haqiqati Muhammadiyah. In the opinion of the translator, the term Haqiqati Muhammadiyah, appearing in the Arabic version, is correct and, hence, it has been adopted in this translation. The word Itibar following in this context also supports the opinion of the translator.

shadow (zil ¹) and the Root (Asl) is not attained without gathering these two wealths.

Hence, some of the sheykhs do not accept the First Ability (Qabliyati Ula) which also is said the "First Determination" (Ta-ayyuni Awwal), as an addition to the Essence, rather, they consider the vision of that to be the Essential theophany. The truth is what have I established, and the matter is what have I clarified, and Allah, establishes the truth and shows the path. The pamphlet, for the writing whereof this humble servant was ordered, could not be completed due to unfavourable circumstances. The drafts remain lying till now and do not know what the scheming of my Lordk, is in this delay. Anything further would be audacity and beyond the limits of regards.

Epistle -5

In the recommendation of Khajah Burhanuddin, one of the sincere fellows, and on the description of some of his states, has this also written to his eminent sheykh.

Requests the lowliest of the servants that a pamphlet on the description of the Method (Tariqat ³ ) of the honoured Khàjgàn ⁴ has been sent and would come before your noble eyes. It is only an initial draft so far. Khàjah Burhânuddin set-off in a hurry and, hence, there was not enough time to rewrite it in a clear manner. It is possible to add some more cognitions to it.

One day a pamphlet "Silsilat-ul-Ahrar ⁵ " came before the eyes and at the same time it came to my poor thinking to request your good self to write something personally conceming some of the cognitions in that pamphlet, or else, order this Faqir to write

1. zil pl. zilal: literally means shadow, but as a mystical term it stands for the shadows of the Divine Entities mentioned before. It possesses the capability of receiving emanations from the Divine Entities and transmitting these to the seeker to help him build his spirituality. In other words, shadows (zilal) are emanation-transmitting media between the Divine Entities and the seeker.

2. Ta-ayyuni Awwal: The First Determination, or the First Self-determination of the Divinity, it is when for the first time internal distinctions appeared in the Being. Ta-ayyuni Awwal is another name for Qàbliyati Ula and Haqiqati Muhammadiyah, i.e. all these three terms stand for the same Divine Mode.

3. tariqat: method, in mystical terminology it means the art of doing mystical deeds in keeping with the shari-ah and sunnah with the object of attaining union with Allah.

4. khajgan: title of the Naqshbandy saints in Turkistàn.

5. silsilat-ul-ahrar: a collection of the poems of Hazrat Bàqi Billah, the spiritual guide of Imam Rabbani.

Vol.1 16 Ep.-6

something in their context. This thought had become sufficiently persistent when, in the meantime, some of the cognitions of this pamphlet descended so that some of the cognitions of that pamphlet (i.e. Silsilat-ul-Ahrar) became clarified through these in a compendious manner.

If this draft is made the end chapter of that pamphlet, would be suitable, or would be equally appropriate if a suitable set of cognitions is selected from it and made a supplement to that. Any further boldness is beyond the limits of respect. Khàjah Burhân has done the job well during this period and has also acquired a share in the third journey conforming to the passion stage.

In the province of Màlwah, his heart remains perturbed due to straitened circumstances and, hence, has set out to be in your presence. Whatever way should you advise, would be better for him.

Epistle -6

On the description of attainment of passion (jazbah) and travelling (suluk) , of being perfected by both the Attributes, Beauty (Jamal ¹) and Majesty (Jalal) ², of vanishing and abiding, and of matters relevant to these, of the superiority of Naqshbandiyah-Reference, has this also written to his revered sheykh.

Requests the lowliest of the attendants, Ahmad, that the Absolute Director has through your noble concentrations granted perfection through both ways, passion and travelling, and through both Attributes, Beauty (Jamal) and Majesty (Jalal). And now, at present, Beauty is exactly the Majesty, and Majesty is exactly the Beauty.

These wordings have been caused to deviate from their clear meanings and have been given a self-fancied interpretation in the margin-notes of Risalah Qudsiyah ³. The sentence, however, is fixed in its apparent sense, being unadapted to any deviation or other interpretation. + The signs of this perfection lie in being distinguished by love for the Essence. Prior to this distinction,

1. Jamal: Beauty, means the Divine Beauty, but mystically, when the Divine will is favouring and kind to a seeker so that he executes his travelling comfortably and peacefully, it is said he is being disciplined by Jamal.

2. Jalal: Majesty, means the Divine Majesty or the Divine Awe. When the Divine will subjects a seeker to afflictions, hardships, and poverty, in order to discipline him and purify him, it is said he is being treated with Jalal.

3. Risalah Qudsiyah: Name of a pamphlet on mysticism written by Hazrat Khajah Naqshband.

Vol.1 17 Ep.-6

perfection is not possible. The love of the Essence is the sign of vanishing and vanishing means obliviousness of all other than Allah.Thus, so long as knowledge does not get effaced from the bosom-plain and one does not get marked by a total ignorance, naught of vanishing is attained.

This bewilderment (hairat) and ignorance are permanent and their removal is not possible. It is not so that they exist at one time and vanish at another. The sum and substance in this regard is that prior to vanishing there is sheer ignorance, and after abiding, ignorance and knowledge are co-existent. In total ignorance is knowledge, and in utter bewilderment is in the Presence. This is the stage of Realised Conviction (Haqqul-Yaqin) where knowledge (ilm) and the "identical (ain)¹ are not a veil to each other. The knowledge existing prior to this ignorance is out of discussion. But in spite of this condition, if there is knowledge, it is within oneself, if there is vision, it is also within oneself, and if there is gnosis or bewilderment, that also is within oneself. So long as the sight shares without, it is in vain, be though it directed inwards. The sight should be completely disconnected from without. The honoured Khàjah Bahà-uddin Naqshband says: "Whatever the men of Allah, see after vanishing and abiding, see within their selves, and Whatever recognize, recognize within their selves, and their bewilderment lies in their own selves." From here it is clearly understood that vision, gnosis, and bewilderment lie within the self and none of these is without. So long as even one out of these three lies without, be though it seemingly appearing within the self, vanishing has not been achieved, how could then be abiding. This is the ultimate stage regarding vanishing, and this is Vanishing Absolute (Fana Mutlaq) ², whereas absolute vanishing (mutlaq fana) is general. Abiding is in proportion to vanishing. This is why that some of the men of Allah, after the realisation of vanishing and abiding, possess vision in the exterior as well. As for the Reference of these divines (the Naqshbandys), it is above all the References. +

Everyone with a mirror can't be Sikandar,

And lo! everyone tonsured can't be Qalandar

1. ain: identical, means the Divinity's concept of a man in His mind/knowledge.

2. Fana Mutlaq: Vanishing Absolute, it is the vanishing experienced at the end of the journey unto Allah (sairi ilallah) whereas "absolute vanishing" is common vanishing experienced at various stages of the journey unto-Allah (sairi ilallah).

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When amongst the greatest of the sheykhs of this Order, They bless with this Reference only one or two, and after many decades, what to state of other Orders. This Reference belongs to Abdul Khaliq Ghijdwani, and the perfecter and completer of this (Reference) is the master of masters, I mean the revered Khàjah Bahà-uddin, known as Naqshband, and among his successors the revered Khàjah Alà-uddin was blessed with this wealth.

Too precious a wealth, see whom They bestow upon.

Strange is the affair, previously afflictions and sorrows that would befall, would cause joy and pleasure and would say: "Is there any more?", and whatever would be lost from the worldly things, would be pleasing and would like that to be more so. Presently, when They have brought in the world of means and measures, and the eye is seeing self-frailty and neediness, even a slight harm causes a kind of perturbance in its very initial touch, though it ends immediately and remains no trace thereof. Likewise, previously if invoked for the removal of calamities and afflictions, the object thereby was not the removal thereof actually, rather, a mere compliance with the command: "call upon Me. " ++ But now the object of invocation is to escape the afflictions and sorrows, and the fears and griefs that had disappeared are now returning again. I have now realised that that state was due to inebriety. Now in this state of sobriety, as the things strike to the common people, so they do to this humble servant, like as helplessness, neediness, fear, sorrow, sadness, and happiness.

In the beginning when the object of invocations was not actually the removal of calamities, the idea was not pleasing to the heart. But the state of inebriety was dominant. Yet it would strike the heart that the invocations of the prophets for their needs were not of this nature. Now when have They honoured with this state and have informed of the reality, it has become clear that the invocations of the prophet arose from self-weakness, neediness, fear, and sorrow, and not from a mere empty compliance with the command (pray unto Me). Some of the things that become unveiled, it is in submission to your orders that do the audacity of conveying them from time to time. +

Epistle -7

On the description of some of his wondrous states, and concerning some necessary enquiries, has this also written to his eminent sheykh.

Requests the lowliest of the servants, Ahmad, that the station which was above the Demarcator (Muhaddid) and wherein would find my soul by way of ascension, pertained especially to the Honourable Khajah.

After sometime, found my elemental body also in the same station. ++ At this time it so appeared in imagination as if this entire universe, along with the elements and the skies, has sunk below, leaving neither its name nor frame. In this station there were none save a few from the eminent sheykhs. Now when find the entire universe and myself sharing the same place and station, am exceedingly surprised to see myself with them despite a total alienage. Anyway, the state that used to come over occasionally, wherein would neither be the personal self nor the universe, neither would anything be in vision nor in consciousness, has become permanent. The existence of worldly creatures has gone beyond the grip of sight and knowledge. Afterwards, then, in this very station emerged a high palace attached to which was a stair, I reached thereupon. This station as well, like the universe before, sank below, while found myself rising upwards every instant. Once, during the ablution-prayer' appeared a magnificent station and saw therein four of the Naqshbandiyah sheykhs. Other sheykhs such as Junaid Baghdàdi, etc. etc. were also there, while some other sheykhs were above that station having held its legs in a sitting posture. Still some other were below that according to their degree-difference. I found myself far away from that station, rather, did not see any relation at all. Upon this, got very much perturbed and was about to go mad, and in the increasing anger, felt like the soul parting the body. Some time elapsed in this state. At last, by the noble concentrations of your good self, saw myself rising up to the level of this station. First, found my head rising up

1.Muslim generally offer a short prayer after ablution.

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to it and then, rising gradually, got hold of it and went upon and sat on it. After concentration, it so appeared that this station is the station of perfection (takmil) which is attained after completing the travelling. An impassioned one (inajzub ) with an incomplete travelling bas no share in this station. Also, it so struck to the mind at that time that the attainment of union with this station is the fruit of the vision seen in the presence of your good self and related to you afterwards that Hazrat Amir says: "I have come to give you the knowledge of skies." + When concentrated fully, found that this station was especial to Hazrat Amir among the Righteous Caliphs. And the truth is best known to Allah.

Secondly, it so seems as if the base morals are coming out every moment; some come out of the body like threads while others as smoke. At times it so appears in imagination that they all have come out, but at another lime some thing different is seen and seems to be coming out.

The second request is whether a prior finding of the Divine permission is a condition or not for employing or not employing concentration for the removal of certain diseases and afflictions. From the apparent wordings of "Rash-hat », by the Honourable Khàjah Obaidullah Ahrar, it so seems that it is not. Advise the correct matter in this regard. Nevertheless, concentration without that is not pleasing.

The third request is that after the affirmation of Presence (Huzur ¹ ), stopping the seekers from remembrance (zikr) and asking them to watch over the "Presence", is necessary or not, and it is what stage of "Presence" at which the remembrance is abandoned? There have been some, however, who have kept themselves engaged in remembrance from the beginning to the end, have not ceased at all, and have carried the task to the ultimate end. As be the reality, kindly advise accordingly.

The fourth request is that the Honourable Khajah Obaidullah Ahràr has stated in his "Figarat" that ultimately the remembrance is advised because there are some such objectives which cannot be achieved without remembrance (zikr), kindly specify those objectives.'

1. Huzur: Presence, means developing a continuous attention towards Allah in the heart.

2. Said Baqi Billah, in reply: "The time of appearance of Presence (Huzur) is when remembrance (zikr) and Presence (Huzur) are gathered. The objectives to be reached are:

the honour of …. will remember you -Q, perfect vanishing, holy secrets and gnosis."

The fifth request to your good self is that some of the seekers do show a desire to get the education of the Path but cannot be cautious about the morsel, and in spite of this carelessness do attain a sort of Presence and absorption, and if cautioned about the morsel, quit it completely due to the feebleness of quest, what are the orders in this regard? There are some other who want mere attachment with this noble Order, just by way of discipleship, without any inclination towards getting the remembrance (zikr). This sort of joining is permissible or not, if yes, what is the method thereof? Any further boldness would mean utmost audacity.

Epistle -8

On the description of the states which are related to abiding and sobriety, has this also written to his eminent sheykh.

Requests the lowliest of the attendants, Ahmad, that ever since have They brought into sobriety and have blessed with abiding, wondrous cognitions, unique and unfamiliar gnoses, are in-pouring in constant succession.

Most of these have disagreement with the assertions of the sect (sufis) and their generally used terminologies. Whatever have they said regarding the issue of the Unity of Being (Wahdat-ul-Wujud) and its adjuncts, They blessed with those experiences in the very initial stages and the vision of Unity in multiplicity was obtained. Then They carried to the stages higher than that stage and enriched with various kinds of cognitions in the meantime. A clear verification of these stages and cognitions through the assertions made by the sect (sufis) is not obtainable. Nevertheless, allusions and brief suggestions do occur in the noble comments of some of these notables. But the just witness to their correctness is the formal shari-ah and the consensus of the ulamà of sunnah. In nothing have they disagreement with the formal shari-ah and, at the same time, have no agreement with the rationalists and their rationalistic principles. Rather, have no agreement as well with those ulama of Islam who have disaccord with the ulama of sunnah.

The matter of "capability by activity" stands solved, prior to activity there is no ability. Upon activity, They grant ability, and upon means and limbs, They place liability, as have established the ulamà of the people of sunnah.

Vol.1 22 Ep.-8

In this station find myself in the foot-steps of Hazrat Khàjah Naqshband. This station belongs to him. The Honourable Khàjah Alà-uddin Attàr has also share in this station, and of the divines of this high Order, the Honourable Khàjah Abdul Khàliq Ghijdwàni, and of the preceding mashà-ikh (saints), the Honourable Khàjah Màruf Karkhi, Imam Dâwood Tai, Hasan Basri, and Habib Ajami were also heree. The outcome of all these excellences is utmost farness and strangeness. The condition has reached to "no remedy" stage. So long as the veils were down, effort and endeavour to lift them up had place. But now His very Greatness is His veil.

Oh, neither for her is a doctor nor a sorcerer

As if utmost strangeness and disharmony have been named union and connection. Oh, oh, this couplet about Yusuf and Zulekhà befits the condition.

Sounds the tambourine notes of the friend

The share of the playing hands is only rind

Where is the vision, who is the visioner, and what is the visioned.

Oh, never would He show His Face to the creatures

What of the vile dust and the Lord of lords. I see myself a humble incapable creature and so all the world, and hold the Lord to be the Creator and the only Capable One. Besides this, no other relation do affirm. Far-fetched is the idea of self-identicalness and mirrorlikeness

And in no mirror does He show up

The traditional ulama of the people of tradition and congregation (ahli sunnah waljama-ah) are though somewhat deficient in some acts, yet the beauty of the correctness of their beliefs concerning the Divine Essence and the Attributes has so much brightness that the deficiency against that appears little or naught to the eyes. While some of the sufis, in spite of arduous exertions and self-mortification, do not possess that beauty because their beliefs concerning the Essences and the Attributes are not correct to that degree. Strong love for savants (ulama) and students (tulaba) has developed and their manners appear heartening, and long to be of their group. In the four preliminaries of Talwih ¹ , a discussion is going on with one of the students. Hidàyah ² and Fiqh ³ are also under revision. In the issues of co-presence (ma-iyah ⁴ ) and

1., 2., 3. books of Islamic jurisprudence.

4. ma-iyah: co-presence, a group of sufis holds that there is a state of company between the Creator and creatures and that is Beingwise on the part of the Creator, whereas Hazrat Mujaddid holds that it is knowledgewise and not Beingwise.

knowledge-encompassment (ihatah-ilmi ¹) share the views of the ulamâ. ++ Similarly, neither hold the Lord to be identical with the universe nor united with it, neither away from it, nor with it, neither separated from it nor encompassing and immanent, and consider the essences, attributes, and acts (of creatures) as His created things and not that their attributes are His Attributes, and their acts are His Acts. Rather, see His Power effective in the acts (of creatures) and do not see any effectiveness in the powers of creatures, as is the belief of the ulamâ-mutakallemin ² . + Likewise, believe the seven Attributes to be extant and believe Allah to be the Exerciser of Will. And hold with certainty the (Attribute of) Power as the capability of issuing actions or stopping them, and not as if (He) wills, would do, and if does not will, would not do, as have asserted some rationalists and sufis. This second conditional (and negative) part, however, is forbidden, since this statement implies "obligation' " and agrees with the principles of the rationalists. I believe in the issue of predestination and divine decree like as do the ulama of tradition and congregation. It is the right of the owner to dispose his property the way he wants, and do not accept in that (disposing) any role of the ability and propensity (of creatures), as this also implies "obligation": "And He is the Master, acts as He wills", and so on.

Since it is among the necessary matters to present, the personal states, therefore, have dared doing this audacity,

Upon the servant it is, to know his limits.

Epistle -9

On the description of the states that are related to the descensional stages, has this also written to his eminent sheykh.

Requests the deprived black-faced, and the negligent ill-behaved, proud of time and states, conceited of union and perfection, whose acts are in total disobedience to the Lord and whose deeds are in contrast to the standards of piety, the sight for creatures having

1. ihatah-ilmi: knowledge-encompassment, the above group of sufis also holds that the Creator has encompassed the creatures, and this encompassment is Beingwise, whereas Hazrat Mujaddid holds that this encompassment also is knowledgewise.

2. ulamà-mutakallemin: Muslim theologians.

3. obligation: to relate the Will with Act is to make it incumbent upon the Creator to do necessarily as Hem; Wills. In case of the negative part, it implies imputing evil Will to the Creator.

24 Ep.-9

decorated, and the sight for the Divinity having spotted, whose all efforts are directed towards enhancement of the exterior, and whose interior, therefore, is always in a state of disgrace, whose utterances are at variance with whose states, and whose states are based upon whose imaginations, what could be the outcome of these vain speculations, and what would be achieved by these states and descriptions, misery and deprivation are the ready lot, ignorance and error are whose in-hand assets, source of tumult and trouble, token of cruelty and sin, along with this all, an embodiment of defects and a figure of misdeeds. Whose good deeds damnable and rejectable, and whose virtuous acts voidable and reproachable: "many a reciter of the Qur-an is such that the Qur-an curses him," is a just testifier of whose case, "and many a faster is such that nothing save thirst and hunger comes to him out of his fast, » is a true witness of whose state. Then woe unto him whose affairs and states, and achievements and stations be such. Whose penitence is a sin like other sins, rather worse, and whose repentance is an ill like other ills, rather more obnoxious, whatever a hated one does is hateful, is true of him.

Barley out of wheat and wheat out of barley cometh not

His ailment is innate, incurable by any treatment, and his disease is natural, proof against any remedy. What is substantial to a being cannot be separated from that being.

Blackness parteth not the Negro, it is innate in him.

"And Allah wronged them not, but they used to wrong themselves," (Q-16:33).Yes, for a total goodness, there should be a total badness, so that goodness may emerge (against it) to full brightness, since by their contrast things get distinguished. Goodness and perfection were there, badness and imperfection were needed for them, since for beauty and loveliness, mirror is needed, and mirror could not be save a thing of opposite nature. Then certainly for goodness, badness, and for perfection, imperfection, become mirrors. Thus, the more the imperfection and badness in a thing, the more would the conspicuity of goodness and perfection against that be. Astonishing is the affair, dispraise has assumed the meanings of praise, badness and imperfection have become sites for goodness and perfection. Hence, certainly the degree of servanthood is above all the degrees, since this objective, i.e. seeing self-defects, is fully and completely realised in the degree of servanthood. The beloved ones They exalt with this degree, while the lovers enjoy the taste of vision. Getting delight and having comfort in servanthood is especial to the beloved ones, and the joy of loyers is in the vision of the Beloved. The comfort of the beloved ones lies in servanthood of the Beloved. In this comfort, They bestow upon them this wealth, i.e. seeing self-defects, and bless them with this bounty. The single valiant champion of this field is the Master of world and religion, lord of the formers and the laters, beloved of the Sustainer of the worlds. Whosoever by special grace They intend to bless with this wealth, i.e. seeing self-defects, They grant him perfect following of Hazrat Muhammad, and raise him thereby to high stations: "This is the bounty of Allah, bestows upon whomsoever He wills, and Allah is the owner of the highest bounty," (Q-62:4).

++ Intended by badness and ill is merely (the seeker's) speculative consciousness of them, not that he actually is characterised by them. The possessor of this consciousness stands qualified by the qualities of Allah, and this consciousness is of the fruits of this noble distinction. Ill and imperfection have no place in this degree except that they exist in consciousness. This consciousness, because of creating a perfect seeing of self-defect, is a total goodness, against which every thing appears badness. Such becomes the condition alter the descending of the restful-soul (nafsi mutina-innah) in its abode. Thus, so long as one does not throw oneself on the ground in this manner, and carries the task to such degrees, one remains deprived of the excellences of his Lord. Then what about the condition of him who imagines himself to be identical with the Lord, and considers his attributes exactly His Attributes. "Glorified is He, and above that what they say."

This is heresy regarding the Names and Attributes, and people having such beliefs are included in the group concerning whom comes the verse: "And leave those who blaspherne His Names," (Q-7:181).

It is not so that everyone having his passion preceding his travelling is among the beloved ones, but the precedence of passion is a condition for belovedness. Yes, in every passion, elements of belovedness are present, since without that, passion cannot exist. This element is due to some incidental cause and is not inherent.+ The inherent belovedness is not conditioned by anything. Just as every extreme-reached one (muntahi) though eventually does get passion, yet he is counted in the loyers and not in the beloved ones, because of his having acquired it due to some incidental cause which is insufficient for justifying him a born beloved. This incidental cause is purgation of the carnal-soul and purification of

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the heart. For some novices, the following of the Prophet, though partially, helps qualify for this honour, but only to a degree. For the extreme-reached ones also, the means for the attainment to this, i.e. belovedness, is only the following (of the Prophet). In the beloved ones, this God granted inherent quality is also because of the following of Hazrat Muhammad. Rather, I say that this inherent belovedness is due to a kind of natural resemblance with the Prophet, and the Name that controls him and imparts to him this distinction is related to the Name which controls Hazrat Muhammad, and it is from here that he has earned this good luck. Indeed, Allah knows the truth best, to Him is the return, and with Him is refuge. Indeed Allah establishes the truth and He alone shows the (right) path.

Epistle -10

On the description of nearness and farness, separation and union, using unfamiliar language, alongwith some pertinent cognitions, has written this also to his honoured sheykh.

Says the lowliest of the attendants that since a long lime he has not received any information about the condition of the servants of that high threshold, and is waiting to hear.

No wonder if my soul gets spirited

Reaches as the message of the dear one parted

He is aware that he does not merit Your Honour's presence,

Sufficing is the bell-ring, though from afar

Wondrous is the affair, utmost farness is named nearness, and extreme separation is called union, as if in reality, what is sought is to suggest negation of nearness and union.

Oh, how to get joined to the beloved ahigh

Mountains awful and caves dreadful in the way when lie

Hence, unending sorrow and permanent worry hold sway. The desired, i.e. the beloved, at last has to be the "desirer" at the will of the "Desirer", and the beloved has to become lover at the pleasure of the "Lover". He, the lord of religion and world, in spite of having the status of "desired" and "beloved", had to be of the "lovers" and the "desirers", and surely his condition has been communicated as: "Was the Messenger of Allah,-- constantly grieved, permanently worried," and Hazrat Muhammad has said: "No prophet has been anguished as have I been."

Only the lovers can bear the burden of love, for the beloved ones it is hard to bear the burden of that. This story has no end.

The story of love, no break is therein

The bearer of this letter, Sheykh Allah Bakhsh, possesses a kind of absorption and love. Upon his insistence a few sentences have been written to the servants of Your Eminence. In short, showing a desire for being in the attendance of your good self, has set-out for those limits. First, disclosed some of his intentions, but realising reluctance on the part of this humble servant, contented with mere visit and had these few sentences written. Any more audacity is beyond the limits of regards.

Epistle -11

On the description of some of the illuminations, of having reached the degree of realising self-deficiencies and self-guiltiness in all acts and utterances, of having understood the secret underlying the words of Sheykh Abu Saeed Abul-khair, "the identical (ain ¹) does not remain, where could the trace (asar ²) (ain nami manad, asar kuja manad), of the states of some of the fellows, has this also written to his honoured sheykh.

Requests the lowliest of the servants, Ahmad, that the station whereat had seen myself before, when examined it again according to your noble orders, observed that three of the Righteous Caliphs have passed through that. However, could not note this in the first instance because of not being set and settled there. Likewise, of the Imams of the Prophet's family, none other than

An understanding of the following brief explanation would facilitate the understanding of Sheykh Abu Saeed's words: The identical (ain) does not remain, where could the trace (asar).

1. ain pl. ayan: identical. literally it means duplicate or an exact copy. As a mystical term it refers to the image of man as conceived by Allah in the pre-eternity, being an embodiment of total good, as says the Qur-an:…….. (Verily We created man in the best of moulds)

Hence "ain" stands for the "ideal image" of a seeker existing in one of the shadows of some particular Attribute of Allah. For, every Divine Attribute has countless shadows, bearing the ideal images/the identicals, of people.

When a seeker through his godliness, piety, and self-mortification, has purified his self of all evils and has become an embodiment of goodness, it is said that he has reached his "ideal image", or the "ain", i.e. has become identical with his "ain", and thus has qualified himself with the qualities of Allah..

2. asar pl. asar: trace, literally though it means "trace", but here it means the self of the seeker or the seeker himself.

++ adami mutaqabil: facing non-being, adam means, non-being, and mutaqabil means, facing or opposite. Allah was and nothing else, or Allah was and was nothingness, i.e. was non-being. Then Allah caused the reflections of His Attributes and Names on the facing non-being, and from the combination of the two, i.e. the non-being mingled with the reflections, created man and all other things. Now when a seeker has, in his ascensions, attained to the level of the Attributes, the shadow bearing his ideal image, i.e. his "ain", is left below, and thus it vanishes to him, hence the words, "the ain does not remain." And when he has attained to the level of the Splendours, the Attributes are left below and thus they vanish to him. Since by contributing their reflections they have played a part in his composition, as they vanish to him, his own self vanishes to him, i.e. he becomes naught in his own eyes, so the words, "where could the trace (ain), i.e. the self"

N.B. It should be understood that all these vanishments or annihilations are visual and not existential. +

the two Imams' and Imam Zain-ul-Àbedin have stay and stableness in that station, though they have passed through that. But this can be detected by a very keen observation. Previously, I would find myself in disharmony with this station, and this was because disharmony is of two kinds. The first, non-appearance of any path out of the paths creates disharmony which gets removed as soon as a path is shown. The second, absolute disharmony, which cannot be removed by any means. The paths that lead to this station are only two with none as the third, i.e. no other path appears to the sight except these two. ++The first is, seeing self-deficiencies and frailties and, in spite of having (dedication due to) the quality of absorption, blaming one's intentions (for lack of sincereness) in virtuous acts. The other is the company of a perfect impassioned sheykh who has completed the travelling. Allah, by virtue of your favours, has granted the first path to the extent of capability. No good act happens to be performed but seek to blame myself in that. Rather, remain restless and perturbed unless have not blamed myself in some way or another. Personally, so think of myself that no deed performed by me is worth being recorded by the right-side angel, and know that the right side deed-book is vacant of good deeds, the scribe (angel) is idle and jobless. How could myself then deserve the Presence of the Lord. Everyone in this world, be he an unbeliever, an atheist, or a heretic, find by degrees better than myself and regard myself worst of them all.+

The passion-side, though, had become completed by the completion of unto-Allah journey (sairi ilallah), yet some of its requisites and secondaries did remain which got completed in the course of the vanishing which appeared in the center of into-Allah journey (sairi fillàh). The experiences during this journey were written in detail in the previous letter. May be the statement made by Khajah Ahrar that the ultimate end of this task is vanishing, implies this very vanishing which appeared alter the realisation of the Essential theophany and into-Allah journey (sairi fillàh). The vanishing of intention also is of the after-effects of this vanishing.

None until his entity fades to naught

Does find his way to the Divinity aloft

Those having disharmony with this station are two groups and they are in sight. One of the groups is interested in it and is seeking the approach to be there. The other group is neither interested in it nor

1. Imams: Hazrat Hasan and Hazrat, grandsons of the Prophet.

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is paying any attention to it. The inclination of your good self seems more towards the second of the two ways leading to this station and a greater harmony appears with that. Since I have instructions from yourself, it is in compliance with these instructions that do the audacity concerning some of these matters.

The same old servant Ahmad am I

The other request is that during a second time observation of this station, other stations, one above another, appeared. After making concentration humbly and earnestly, as reached to the station above the preceding one, came to know that this is the station of the third Caliph, other Caliphs have also passed through it. This station is also a station of perfection and guidance. Similarly, the two stations that are above that, and a description whereof now follows, are also stations of perfection and guidance. Above this station, sighted another station, when reached there, found that that is the station of Hazrat Farooq, the passage of other Caliphs has also been through that. Above that station appeared the station of Hazrat Siddiq Akbar. I reached at that station also. Among our mashà-ikh, I would find Hazrat khàjah Naqshband by myself in every station. Passage of other Khulafâ has also been through that station. The difference is only of crossing and staying, passing and dwelling.

Above that station, no station other than the station of the Prophet apparently seems to be. Facing the station of Hazrat Siddiq appeared another station so brilliant and magnificent that the like of that had not seen before. This station was slightly higher than that, just as a terrace is made slightly higher than the ground level. It came in knowledge then that this station is the station of "belovedness". It was coloured and embroidered. I found myself also coloured and decorated with its reflections. Thereafter, in that very condition, found myself highly subtle, like air or cloud, and became dispersed in the space around, covering some portion thereof. Hazrat Khâjah Naqshband is in the station of Hazrat Siddiq, and find myself in the station opposite, in the condition stated before.

The other thing is that quitting this work of guidance is highly undesirable, and why should it not be when the world is caught up in a whirl-pool of ungodliness. The person who finds within himself the power of pulling it out of that whirl-pool, how can he excuse himself, be there though other tasks to take care of.

Keeping engaged in this work is necessary and pleasing but with the condition that begging Allah's pardon for delusions and wishful thinkings that occur during the work be held enjoined. The observance of this condition makes it pleasing (near Allah) and the discard thereof bars it form getting the Divine acceptance and, hence, it remains below. However, in case of Hazrat Khâjah Naqshband and Hazrat Khâjah Alà-uddin Amal, the work meets the Divine pleasure without the observance of this condition. The work of this humble servant, without the observance of this condition, sometime rises to the pleasure (of Allah), and sometime remains below.

++The other thing is that in the writings of Hazrat Sheykh Abu Saeed Abul-Khair, in "Nafahat", it has been said: "The identical does not remain, where could the trace." "Neither it leaves nor it spares," (Q-74:28). This statement in the beginning seemed abstruse in view of the assertions of Hazrat Sheykh Mohyi-uddin (ibni al-Arabi) and his followers who say that annihilation of the identical (ain), which is a known out of the knowns of Allah, is impossible as it would imply a change in the Divine knowledge towards ignorance. Since the identical cannot be annihilated, where could the trace go. This doctrine was fixed in mind in this way and no solution to the words of Hazrat Sheykh Abu-Saeed was seemingly possible. After a deep concentration, Allah, unveiled the secret underlying these words and it became confirmed that neither the identical remains nor the trace, and perceived this reality within myself as well such that no complicacy was there anymore. Also, saw the station of this gnosis which is far above the station whence Hazrat Sheykh and his followers have spoken. These two doctrines have no disagreement or conflict with each other. The one is from one place and the other is from another place. Giving a detail thereof would mean unnecessary prolonging and bothering.+ Again, whatever Hazrat Sheykh Abu Saeed has said about the permanence of this affair (hadis ¹) became clear, and also what it means, and what its permanence amounts to. Furthermore, realised this affair (hadis) within myself also, a thing which is very rare.

The next thing is that the reading of books is no more pleasing except of those books wherein descriptions of the heights achieved by eminent sheykhs in the stations have been given. The reading of this kind of material is pleasing in order that some thing like that might be experienced. The strates of earlier sheykhs are highly commendable. The books on realities and gnosis, especially, the matter on Unity and Stage-Descents (Tanazzulati Maratib) cannot

1. hadis: affair, means here continuous Essential theophany

32 Ep.-11

read. In this respect find myself having a complete harmony with Hazrat Sheykh Alauddaulah, and in taste and states concerning this issue fully agree with the said Sheykh. However, the previous knowledge ¹ prevents (me) from coming forward with a rejection or strict stand.

The other thing is that attention was exerted a few times to remove some diseases, the result was positive. Similarly, the condition of some of the deceased people from the demarcation-world (barzakh 2 ) came to knowledge, attention was exerted to release them of the anguish and afflictions they were in.

++But at present have no power over concentration, nor can collect myself over anything. Some afflictions came upon this Faqir from others and they came up with ill-treatment, destroyed a great number of people of this side unlawfully, and exiled them, but naught of any displeasure and distaste found way even into thinking, what to talk of having any thought of doing harm to them. A brief description is given about the conditions of the friends who have acquired vision and gnosis through the passion-side but have not so far placed the foot in the stages of travelling.+ Hope that the Lord Almighty would bless them with the bounty of travelling after they have completed the passion-side.

Sheykh Noor has come to a hait state in that very station and has not reached the Top point (nuqtah-Fauq ³) in the station of passion. He has become vexing in all his acts and does not have the sense of its harmful consequences. His task gets delayed without any intention. Likewise, the tasks of most of the friends get delayed due to a disregard of the formalities. I am surprised since there is no intention from this side to delay them. Rather, their advancement is

1. the previous knowledge: the previous conviction as to the correctness of the doctrine of "Unity of Existence".

2. barzakh: isthmus, medium, intermediate zone, but in Islam it means the span between death and Resurrection.

3. nuqtah-fauq: top point, all the travellers mentioned in this epistle are still in the pretravelling passion ranges, and the pre-travelling passion proceeds from the heart, and the travellers possessing that are called the men of heart. The top-point (nuqtah-fauq) means the culminating-point of ascension (uruj), and the culminating-point of the ascension of the men of heart is Soul (Ruh). Hence, in all these cases the term top-point means the station of soul.

N.B. Indeed these are extraordinarily gifted people, but in their having such high-level experiences, just in the pre-travelling passion ranges , the contribution of the mighty effects of the Imam's attentions (tawayuhat) should not be overlooked.

desired. It is an unwanted delay occurring in their affairs. The path, however, is the nearest one.

Maulana Mahood ¹ has descended to the lowest point and has completed the task on the passion side, has reached the demarcation of that station and, in a way, has reached the top point. First he saw the attributes, rather the light which the attributes originate from, detached from his self, and found his self an empty figure ². Later on, saw the attributes cut-off from (his) self and continuing with this seeing has reached to the Absolute Unity (Ahadiyah), particular to the stage of passion. Now he has lost the world and himself to such a degree that neither confirms encompassment nor co-presence and is so absorbedly attentive to the interiormost of the interior that nothing save bewilderment and ignorance has in hand.

Sayyid Shah Husain has also reached the vicinity of the last point through the passion stage, i.e. his head is touching the point. He sees the attributes apart from the self but finds the existence of the Absolute Unity everywhere and is pleased with the manifestation. Likewise, Miyan Jafar has reached the vicinity of the lowest point, exhibits great joy and rapture, and is close to Shah Husain. Change is being observed in other friends also.

Miyan Shekhi and Sheykh Isa and Sheykh Kamal have reached the top point of passion. Sheykh Kamal, however, is disposed towards descension. Sheykh Nâgori has reached under the top point, yet a long journey still remains ahead. Of the friends that are here, about eight or vine, rather ten of them, have reached under the top point, while some having attained union with the point are disposed towards descension. Still some other ones are near and some far. Miyan Sheykh Muzammil finds himself lost and sees the attributes from the Root and sees the Absolute One everywhere and finds the things unreal like mirage, rather, finds them naught. As for Maulana Mahood, it so appears that giving him permission to discipline others is desirable but the kind of permission suited to passion. Although some aspects of his task still remain to be completed and he ought to have benefited in those, but he made haste in departure and did not stay anymore. He would soon be in your presence, as would be in his interest, would be advised.

1. Maulànâ Mahood: means Sheykh Noor

2. empty figure: empty of attributes

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Whatever was in the knowledge of this lowly servant, has presented, the orders are up to you.

Khâjah Ziyà-uddin Muhammad stayed here for a few days and has acquired Presence and tranquilness (jam-iyah) to some degree, but due to straitened worldly means, could not control himself and is out to join army.

The son of Maulanà Sher Muhammad is also leaving to be in your noble presence, has achieved some Presence and tranquilness, but due to some hindrances could not make anymore progress. Writing any further would be audacity.

Upon the servant it is, to know his limits

After writing the letter, such a state came over and such events occurred as is not possible to describe them in writing. At this stage the vanishing of intention was confirmed, while the inter-relation between the intention and the intended things had already finished. The intention in essence, however, did remain as was described in the letter. Now the very intention has been rooted out and, presently, neither the intended is there nor the intention. An image of this vanishing was also seen. Some cognitions consistent with this station did descend. Since it was difficult to put these cognitions in writing due to their subtleness and abstruseness, had to pull on the reins of the pen to stop writing. At the time of appearance of this vanishing and descending of cognitions, there opened a view extending beyond the Unity (Wahdat). While this is an established fact that vision beyond the Unity (Wahdat) is not possible, rather, no reference extends to the other side. But whatever find, present it, and dare not writing unless am certain about it. I see the image of the station beyond the Unity ( Wahdat) as is Agra beyond Delhi, and have no doubt in that. Although there is neither the Unity in sight nor "the beyond" thereof, nor any station to be held a reality or reality be assumed to be beyond that. Bewilderment and ignorance are there with the same starkness, and there has occurred no difference due to this vision. I do not understand what to say, all is contrariety alter contrariety being beyond the compass of description, and intoxication is proved beyond doubt. I ask Allah's Orgiveness and turn to Allah in repentance for all that which Allah dislikes in speaking and acting, thinking and seeing.

It so seems now what previously appeared to me as the vanishing of Attributes was actually the vanishing of the characteristics of Attributes, and of the things that served to distinguish them, while the Attributes remained incorporated in the Unity and the

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characteristics had disappeared. Now the actual Attributes, being merged and intermixed, have also disappeared and the Conqueror Unity did not leave any thing. The discrimination acquired when the knowledge is comprehensive or detailed, remained no more, while the sight has shifted entirely to the exterior and, Allah was and nothing else with Him, and He is now as He was before, has become the state at present ¹. Previously, however, had only the knowledge of this tradition, not the state. Hope to be informed about the right and the wrong. Secondly, it so seems that Maulâna Qàsim has a share in the station of perfection and, likewise, it appears that some of the fellows of this side also have share in that station. And Allant knows the reality of affairs best.

Epistle -12

On the description of reaching the stage of vanishing and abiding, of the appearance of the particular cause (wajhi khàs ² ) of every thing, of the reality of into-Allah journey, of the Flashlike Essential theophany, etc. etc. has written this also to his esteemed sheykh.

++Says the lowliest of the servants, Ahmad, to Your Eminence, how to state of his follies. What Allah willed, became, and what willed not, became not, and there is no power and no strength save in Allah, the High, the Great.+ Allah, out of His grace, has

1. His words: "It so seems now………….has become the state at present."

Commentary: The situation herein is indicative of successive ascensions of tremendously high ranges, ending beyond the boundaries of the Second and First Determinations (Taayyzini Sani and Ta-ayyuni Awwal) respectively, and having taken place over some period of time. In the first instance, seemingly the ascension extended beyond the Second Determination—the work-field of the Secondary Attributes — so that they disappeared from the sight. In the second instance, the ascension seemingly extended beyond the boundaries of both, the Second and First Determinations (Wahidiyat and Wahdat) respectively, letting the step fall in the Real Exteriority (Kairiji Hagiqi), and beyond Time, where the two Eternities (Azal and Abad) stand close together, and where appears the Absolute Unity (Ahadiyat), high set above all References (Nisab) and Considerations (ltibarat), eternally aloof and primordially alone, exemplifying and verifying…………. was Allah and was nothing else besides Him, and He is now as He vas before, with absolute nothingness (adami mahz) prevailing everywhere, and the traveller being in vanishing in exact abiding, and in abiding in exact vanishing. N.B. It is the Secondary Attributes that bring distinction in the Primary Attributes.

2. wajhi khan: particular cause, another word for the identical (ain).

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enlightened with the cognitions related to the stage of "vanishing into-Allah- and "abiding with Allah." Similarly, came to know of the particular cause of every thing, and what is meant by into-Allah journey, and what is the flashlike Essential theophany, and who is a Muhammadiyah-taste one (Muhammadi-ul-mashrab), and things like that. At every stage, They introduce to the prerequisites and the necessaries of that stage, permitting at the same time a thorough inspection of those, leaving hardly anything aside or veiled which the saints have pointed out, whosoever has been chosen, chosen without any right.

And just as I hold the essences of things to be created things, hold also abilities and propensities as created and made things. Allah is not ruled over by abilities, nor there is anything that could rule over Him.

Upon the servant it is, to know his limits.

Epistle-13

On the description of endlessness of the Path, of consistency between the cognitions of Reality (Haqiqah ^l ) and those of the Islamic Iaw (Shari-ah), has written this also to his eminent sheykh.

Says the lowliest of the servants, Ahmad, woe and a thousand woes, endlessly lengthy a path it is, the pace so fast, the arrivals (of secret cognitions) and favours so abundant, this is why the great sheykhs have said that the journey unto-Allah is a path of fifty thousand years.

"The angels and the Spirit ascend unto Him in a Day the measure whereof is as fifty thousand years," (Q-70:4), is probably suggestive of this reality. When the affairs reached to disappointment and the hopes ceased to be, then: "And He it is Who sends down the rain after they have despaired, and spreads out His mercy," (Q -42:28), is the thing which helps. It is since a few days that journey into things (sain-fil-ashya ² ) has started. There is a rush of seekers, I have initiated their tasks, though I do not find myself worthy of this

1. haqiqah: reality, the path is spiritually divided into four stages, shari-ah, tariqah, haqiqah, and mari-fah. The reality (haqiqah) is thus the third stage of the Path.

2. sair-fil-ashya: journey into things, in tasawwuf it is called the fourth journey. The seeker having gained permanent union with Allah, and having qualified himself with the qualifies of Allah, returns to people and to this world, and the knowledge of many of those worldly things which was effaced from his bosom in the preceding journeys returns and he lives like a normal man in the society busy in promoting the prophetic mission.

position as yet. People importune but I do not say anything out of considerateness and modesty. Previously, I was hesitant concerning the issue of unification (tauhid), as I had conveyed to you a number of times, and held the acts and the attributes as proceeding from the Root (Asl). But as the reality became evident, ++the hesitancy remained no more and the pan of "every thing from Him" dipped more, and saw in that more excellence than in the doctrine "every thing is He", and saw the acts and attributes in a different perspective. They showed then all things, one by one, and passed me over them, so that there remained no doubt or uncertainty at all. All the illuminations were consistent with the formal shari-ah, and to a hair-breadth opposition to the formal shari-ah I did not find. Similarly, the illuminations contradictory to the formal shari-ah, as described by some sufis, are either due to error or inebriety. The interior is not at variance with the exterior at all. In the middle stages of the Path, opposition (between the interior and the exterior) appears to the eyes (of the traveller), but interpretation and conciliation ought to be resorted to. A real extreme-reached one, however, finds the interior to be consistent with the formal shari-ah. The difference between the ulama and these divines is only this much that the ulama know the things through reason and knowledge and these through illumination and taste. What could be a greater evidence on the genuineness of their condition than this agreement. But "My bosom straitens and my tongue utters not plainly," (Q-26:13), is my present condition. I do not know what to say, and possess not the power to have some of the states written down, while it is also not fit to write them in letter. Perhaps there is some good underlying this. Kindly let not this forlorn one be deprived of your patronising attentions and do not leave him in the way.+

When thyself is the subject of this talk

Be if it lengthy, thou art the cause

Any further show of boldness should better be avoided.

Upon the servant it is, to know his limits.

1. tauhid: unification, refers to those sufis who follow the doctrine of Unity in multiplicity. They are also referred to as existentialists.

38 Ep.-14

Epistle -14

On the description of the events that happened during the journey, of the condition of some of the seekers, has this also written to his revered sheykh.

Requests the lowliest of the servants, Ahmad, that the theophanies that had appeared in the worldly degrees (marjtibi kauniyah), a description of some of which was given in the previous letter, thereafter ++the Necessity-Degree (Mertabah-Wujub), being comprehensive of the Absolute Attributes, appeared in the shape of an ugly black-coloured woman. After that, appeared the Absolute Unity Degree (Mertaba-Ahadiyah) in the shape of a tall man standing on a wall of small width. These two theophanies appeared in their true shapes as against the prior theophanies which did not appear as such. In this interval had a desire for death. It so appeared then to the eyes as if I am a man who is standing on the shore of a boundless sea with the intention of plunging himself into that sea, but is fastened so tightly by a rope from the back that he cannot jump into the sea.I understood that that rope symbolizes the attachments of my elemental body, and longed for the rope to break. Also, a particular kind of state came over myself and knew then by taste that the heart seeks none save Allah.+ Thereafter, the Necessary Absolute Attributes (Sifjti Kulliyah Wuju-biyahl ) having developed characteristics with respect to receptacles and objects came in view. Then all those characteristics fell down from those receptacles and objects, and remained not the Attributes save as the Necessary Absolute Ones. The way of their being stripped of the characteristics was also seen and came to know then that I have now really seen the Attributes as are they in reality. Prior to their being stripped of the characteristics, it is meaningless to claim having seen them really, but in an outward sense as is the case with the men of formal theophanies. The Real Vanishing was then confirmed. After the attainment of this state, found the attributes in myself and in others alike' and the consideration of receptacles

1. Sifàti Kulliyah Wujubiyah: the Necessary Absolute Attributes, means the previously mentioned Primary Attributes appearing to the eyes unrelated to the objects of nature.

2. His words: "After the attainment of this ……….and in others alike.

Commentary: Since the context here again is seeing the Attributes correctly and the Real Vanishing, this experience is similar to the experience discussed in some of the foregoing epistles. Once the shadows (zi/ce) of the Attributes constituting the faculties and qualities of a traveller recede from him and unite with their Roots (Asl) the traveller sees himself and others empty of all faculties and qualities, and inert, which is what happening here.The words "found the ……..and others" mean "found the state of myself and others."

was there no more. At that time got rid of some of the highly obscure kinds of hidden partnerism. There was then neither the Throne nor the floor, neither the time nor the space, neither the directions nor the limits, if supposedly pondered over years, would not know whether to the extent of a particle has this world been created. After that saw the self-determination (ta-ayyuni khudi ) and the particular self-cause (wajhi khjss khud ) also. Furthermore, saw the self-determination like an old torn garment which some person had put on and recognised that person as the particular self-cause, but the exact reality could not be understood. Next, alter that, saw a closely fitting thin skin on that person and found myself "the identical" (ain) of that skin and found the determinative garment alien to myself, i.e. away from myself, and also saw the light that was there in that skin. After sometime that light disappeared from the sight, the skin and the garment were also not in view any more, and the same previous state of ignorance returned again. The interpretation of the aforesaid line of happenings, as it appears to understanding, is presented with the expectation of being informed about its correctness or incorrectness, and it is thus:

The said form is the "subsisting identical (aini sabitah ³ )" constituting demarcation between the Necessity (Wujub ⁴ ) and the Possibility (Imen ⁵ ), such that its sides are apart form each other with a marked separateness, and the skin between that worn-out garment and the light marks the demarcation between being (wujud) and not-being (adam), and finding myself lastly that very skin, alludes to having reached the demarcation. Prior to this also, however, would find myself in happenings as demarcation between being and not-being, but that apparently was with respect to horizons (afaq ⁶ ), and now the view is into the inner-self (anfus ⁷ ). Another difference had also appeared then but could not be recalled at the time of writing. What is always in hand is

1. ta-ayyuni : self-determination, it simply means representation of his personal self as an old cloth.

2. wajhi khass khud: the Sustaining Name or a shadow (zil) Thereof

3. aini sabitah: the subsisting identical, it is same thing as the identical (ain) mentioned before, however, the adjective -sabitah", meaning persisting, abiding, has been added to indicate that the "ain- subsists/persists from eternity in the Divine concept.

4. Wujub: Necessity, means the quality of being necessary, but herein stands for a particular kind of Divine theophany.

5. lmkan: possibility, means the not-being part.

6. afaq: horizons, i.e. the space outside of the self.

7. anfus: inner-self, i.e. inside of the self

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bewilderment and ignorance. At times, peculiar and astonishing events happen and then disappear, but do get an understanding of these. However, fail to interpret some of the happenings, and if at all anything comes to understanding, do not trust that and, hence, do the audacity of writing letters to gain certainty about some of the things through your guidance. I have the hope to get freedom from the encumbrances of this wretched world through your noble attentions, else, the task is very difficult.

Without God's grace and His favourites' favouring marks

Be though thou an angel, the sheet will remain dark

Sheykh Tàhà son of Sheykh Abdullah Neyàzi, one of the renowned sheykhs of Sirhind, well known to Hàji Abdul Aziz, seeks to kiss your feet and make his petitions. He wishes to join this high Order, and very sincerely and earnestly has presented his request. I have asked him to seek Divine guidance in this matter. Apparently, does have the aptitude. Those friends who have received the education of remembrance over here, most of them are busy by way of attachment (rabitah ¹). Some of them having found attachment in dreams come to join and go along. While some other had attachment prior to their arrivai from Delhi. They first attain Presence and absorption. Some of them see the attributes proceeding from the Root, and some do not. However, none of them is advancing through the path of unification (tauhid), or lights (anwcir), or illuminations (kushuf).

Mulla Qàsim Ali and Mulla Maudud Muhammad and Abdul-Momin have apparently reached the top point from the passion stage. As for Mulla Qàsim Ali, he is inclined towards descending, but it is not known about the other two if they also are aiming to descend. Sheykh Noor is near the top point as well but has not hit it. Mulla Abdur-Rahman has reached the vicinity of the top point also but some distance is there in between. Mulla Abdul-Wadi has attained Presence with absorption therein, and he says that he sees the Absolute Transcendent One into things with the quality of transcendence and finds the acts proceeding from Him;. This is your wealth which is proceeding to the seekers and strivers and this lowly servant has no part in its distribution.

The same old servant Ahmad am I

One day your good self had said with reference to one of the happenings that if signs of belovedness were not in him, there

1. rabitah: attachment, means spiritual connection with one's sheykh which is by way of having his figure into the heart or by finding one's form identical with that of the sheykh.

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would have been much delay in attaining to the goal, and had also spoken of the part played by your favours in gaining this belovedness. That statement has become the hope for sure success, and this audacity and boldness is due to that.

Epistle -15

On the description of the states that pertain to the stages of alighting and descending together with some hidden secrets, has written this also to his revered sheykh.

++Says the present absent, finder loser, attentive heedless one, that for a long time it was so that when he searched for Him, found his self, and then the task reached to the point that when searched for his self, found Him, and now has lost Him, and finds his self, despite having lost Him, is not in search of Him, and despite having confirmed His missing, is not desirous of Him.+

Knowledgewise, present and finder and attentive, and tastewise, absent and loser and heedless. His exterior, abiding, and his interior, vanishing. In exact abiding is in vanishing, and in exact vanishing is in abiding. But the vanishing is cognitive and the abiding is gustative. His affairs have come to rest at alighting and descending, and he is away from rising and ascending. Just as They took him from the station of the heart to the Turner of the heart, have now brought him back from the Turner of the heart to the station of the heart. In spite of liberation of the soul (ruh) from the carnal-soul (nafs), and coming of the carnal-soul, alter having attained restfulness, out of the overwhelming lights of the soul, They have made his soul comprehensive of both the sides, i.e. of the soul and the carnal-soul, and have honoured him by the quality of demarcationness between these two sides, enabling him by this demarcationness to gain from the higher and, at the same time, enrich the lower. In very benefiting is enriching, and in exact enriching is benefiting.

Were if to state, endless are the descriptions

Were if to write, pens would break

After this it is to say that the left hand means that station of the heart which one possesses before ascension to the Turnes of the heart. After descension from the top when one reaches down in the station of the heart it is another station and it marks demarcation between the left and the right as is known to the specialists of this Path. But the impassioned ones that have not completed the travelling are among the men of heart since reaching to the

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Turner of the hearts is related to the completion of travelling. The fact that one has a place in any station, means one should appear with especial splendour in that station and be distinguished from other dwellers of that station. Apart from other distinctions, one is the prepossession of passion and special abiding that constitute the source for cognitions and gnoses appropriate to this station. Investigations concerning the cognitions related to the station of heart, the reality of passion and travelling, of vanishing and abiding, and matters like that have been written in detail in the promised pamphlet. Mir Sayyid Shâh Husain set-out in a hurry and thus there was not enough time to rewrite it neatly. Later on, God willing, it would come before your eyes. The stopped fellow has come down from the top to the passion station, but has no attention towards the world. Rather, the attention is towards the top. Since the ascension towards the top was a forced one, while he had the natural aptitude for passion, at the time of descension brought little with himself from the top. The little of disposition caused by the forcing attention, and the ascension being the result of that attention, is still present in the passional stream, as be soul in body or light in darkness. But this present passion is other than the passion of the Honourable Khajgan. It is that passion which Hazrat Khàjah Ahrâr inherited from his honoured ancestors who had an exceptional splendour in this station. As seen ¹ by some of the seekers in a happening that Khàjah Ahrâr is like that and the stopped fellow has eaten him up, the effects of that happening are appearing in this station. This passion is not in keeping with the station of imparting benefits, as the attention in this station is always towards the top and a permanent inebriety reigns over. Some of the passional stations appear anti-travelling after entering therein, whereas some others do not, so that travelling is started after gaining entry into them. This passion, however, goes against travelling after having entered into it. While writing the letter, concentrated upon this station, some of the niceties thereof came to light. Making concentration is not possible unless there is some cause for it. And Allah, knows the reality of affairs best. A few months have passed that the stopped fellow has come down but has not entered the said passion station fully. Lack of knowledge regarding the loftiness of this station and a disturbed attention are

1. As seen by……… : Refers to a dream seen by some seekers that Khâjah Ahràr is like a bread and the stopped fellow (probably Hazrat Baqi Billah) has eaten that up, i.e. has acquired all his excellences.

barriers. It is hoped that by the time these incoherent sentences are being read, he would have gained full entry in to that station and then (the stopped fellow) would have taken KlAjah Ahrâr completely down.

Epistle -16

On the description of the states related to ascension and descension, and of things other than that, has written to his revered sheykh.

Says the lowliest of the seekers that Maulana Alâ-uddin brought your kind letter. Explanatory notes were prepared for each of the mentioned items according as the time allowed. Some concluding and supplementing matters to the written cognitions had also appeared in the mind, but the bearer of the letter was on the way back before could get some free time to write those down. These would, however, be sent to you a little later. Now another pamphlet written properly is being sent. This pamphlet has been written on the request of some friends. They requested for writing such instructions as be benefiting in the Method (Tariqat), and the life be conducted according to them. The pamphlet is really unique and of abounding blessings. After writing that it was so seen that the Prophet, alongwith many mashà-ikh of his community (ummah), is present having this pamphlet in his band and out of his kindness is kissing it and showing it to the mashâ-ikh and is saying that this kind of beliefs should be acquired, and there, before the Prophet, stood the crowd that have benefited from these cognitions, shining, honoured, and distinguished. The story, however, is quite long. In that very assembly the Prophet ordered this humble servant to make this event known.

Nothing is hard for the noble hearted ones

++Since the day I have returned from your noble presence, find little agreement with the task of guidance due to inclination towards the top. For some period of time persisted the idea of living in seclusion and the people around would look like lions. The intention of retirement had become firm but the Divine signs (istikharà) did not favour.+ In the degrees of Nearness (to Allah), though there is no end to these, happened ascension to extreme degrees, and goes on happening. They take up and bring down. Every day He is in a new splendour, (Q-44:29). Had passage through the stations of all mashà-ikh save as willed Allah.

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Picking up the dust from this lowly threshold

They took it hand to hand unto that lofty court

If in this period I were to count the mediations of the spiritualities of mashà-ikh, the talk would be quite lengthy. In short, They passed me through all the Root-stations like as the shadowy ones. What to state of the bounties of Allah. Whosoever is chosen, chosen without any right. So much have They exposed the aspects and the excellences of sainthood which is difficult to put in writing. In the month of Zulhijjah, in the descensional stations, They brought down to the station of heart. This station is a station of perfection and guidance. However, still there remain things completive and perfective of this station. See when they are attained, the task is not an easy one. In spite of having the quality of desiredness (muradiyat ¹) so many stages have to be passed whether it would be possible for the desirers (murid) to pass them in the span of Noah's age is not known. These excellences are special to the desired ones (mure, the desirers do not have a foot-rest here.

The ascension-end of the singulars is to the beginning of the Rootstation and beyond that most singulars have no passage. That is the bounty of Allah which He bestows upon whom He wills, and Allah is the owner of the highest bounty, (Q-62:4).

This is the reason ³ for delay in the stages related to completion and guidance. ++Absence of light is due to appearance of the light of the darkness of absence (ghaibat) and nothing else ⁴ +. People express

1. murad: desired, those seekers that are endowed with such qualities that Allah, Himself wants them to reach Him, and makes the joumey to Himself easy for them, and the union with Himself sure.

muràdiyat: desiredness, it is noun from mure meaning possessing the qualities of the murdd.

2. murid: desirers, the ordinary seekers that long to reach Allah, i.e. the loyers (of Allah)

3. This is the reason ……. : means the acquirement of the completive and perfective qualifies.

++4. His words: "Absence of light is due to the ……….and nothing else."

Commentary: When the Essential-theophany strikes a traveller who has reached the Divine proximity, the seeker becomes self-absent and unconscious due to residual fleshly resistence for short or long period of time depending upon the magnitude of the residual resistence. He is deeply absorbed, almost senseless, and finds himself in darkness. This state of self-absentness associated with deep absorbedness and all around darkness is mystically called ghaibat. + When ghaibat has reached its maximum, the fleshly resistance starts yielding and reflections of the Essential-theophany appear before his eyes tearing apart the darkness of ghaibat, like as it is dim light at dawn. This has been called in the above recorded lines as "appearance of the light of the darkness".+

45 Ep.-17

different ideas according to their presumptions, these should not be relied upon.

A novice cannot estimate an expert one

But a brief talk and good by then

The possibility of harm is stronger in such hypothetical talks. Kindly advise those people to shut their imaginative sight to the states of this depressed person, there are many other sites for the sight of course.

I am gone seek me not

I am lost address me not

The concern of Allah should be feared of. The thing that Allah wants to complete, it is highly unwise to cast aspersions on that. This in fact means opposing Allah. Descension to the station of heart (which has just been mentioned) is actually descension to the stage of separation (farq) which is called the station of guidance. Separation (farq) at this stage means separation of the camal-soul (nafs) from the soul (ruh) and of the soul (ruh) from the carnal-soul (nafs), after the carnal-soul (nafs) has entered the lights of the soul (ruh). And this is called union (jama). Anything more than this in the understanding of separation (farq) and union (jama) is due to inebriety. Seeing the Divinity separate from the creation which they (the sufis) name the stage of separation (farq) has no base. For, they take the very soul (ruh) for the Divinity, and seeing it apart from the carnal-soul (nafs), take as seeing the Divinity apart from the creation. Most of the cognitions of the men of inebriety can be judged accordingly, the reality of matter is missing there. Unto Allah lie the real facts. In some other pamphlet cognitions of the men of passion and travelling and the reality of these two stations have been written in detail. It would in near future come before your noble eyes.

Epistle -17

On the description of certain states which putain to ascension and descension, and of things other than that, has written this also to his revered sheykh.

Says the lowliest of the servants that the worthy fellows that are stopped since some time, it so appeared on the day of writing this letter that they have attained some ascension from that station and have come down but have not descended fully. The remaining fellows that were below that station, after having made some ascension, are inclined towards descension through that very top

46 Ep.-18

station. ++Whatever states appear, would be conveyed. If the person concerned also writes something about his states after their appearance, would be better. Since this affair of descension was quite straining and the Faqir had become weaker due to having taken purgative, did not, therefore, engage himself in carrying the matter of descension to the final stage.+ It would, God willing, become realized.

Epistle -18

On the description of serenity (tamkin), which is attained aller instability (talwin), of the three stages of sainthood, that the Being of the Divinity is a superaddition to His Essence, has written this also to his revered sheykh.

++Says the lowliest of the servants, full of faults, Ahmad son of Abdul Ahad, that so long as there were any states and arrivals, would do the audacity of presenting them and be daring, but when through the exalted attentions of your good self, freed from the bondage of states and honoured with serenity (tamkin) against instability (talwin), the outcome of the task in hand is nothing save bewilderment and worry. From union nothing save distantness, and from nearness nothing save farness has been achieved.+ From gnosis nothing save strangeness, and from knowledge nothing save ignorance has increased. Surely then delay in writing letters had to be and dared not writing merely the daily affairs. Along with this, a coolness has settled on the heart in such a way that find no spiritedness towards any kind of job and, like an idle men, cannot get engaged in anything.

I am nothing, oh less than nothing

What could do one who is naught

We come now to the actual subject, it is surprising that They have now blessed with the realised-conviction (haqqul-yaqin) where knowledge and the identical are not veils to each other, and vanishing (fanâ) and abiding (baqâ) exist together, in exact bewilderment and tracelessness, one abides with knowledge and awareness, and in exact absence, one has Presence. In spite of knowledge and gnosis, nothing but ignorance and unfamiliarity are on the increase.

How wondrous, enjoying the union and yet wandering

Allah out of his inexhaustible grace has made progress easy in the degrees of excellence. Above the station of sainthood (walayat) is the station of martyrdom (shahadat), and the relation of

47 Ep.-18

sainthood to martyrdom is as the relation of Formal theophany to the Essential theophany, rather, the remoteness between the two is many times greater than the remoteness between these two theophanies. Above the station of martyrdom is the station of veracioushood (siddiqiyat) and the difference which exists between these two stations is too great to be described by any wordings and too vast to be alluded to by any allusions, and above that station there is no station save the station of prophethood. It is not possible that there be any station between veracioushood and prophethood, rather it is impossible, and this impossibleness has been inferred from clear and correct illuminations. The fact that some of the men of Allah have verified an intermediate place between these two stations and have named it Nearness (Qurbat), by that also They honoured and apprised of the reality thereof. After prolonged concentrations and earnest invocations, it first emerged exactly as it was described by some of the divines but eventually They enlightened with its reality. Yes, during ascension, after reaching the station of veracioushood, it is reached at, but its being an intermediate station is subject to verification. Its reality would, God willing, be described in detail when a personal meeting takes place. That station is very lofty and in the stages of ascension, no station seems to be above that station and the superadditionness of the Being (Wujud) to the Essence (Zat) becomes known in this station, as is established near the righteous ulama. Over here, the "Being" (Wujud) is left behind in the way as the ascension extends higher. Abul-Makarim Ruknuddin Sheykh Alàud-daulah has stated in some of his writings: "Above the domain of the Being is the domain of the King loving." The station of veracioushood is of the stations of abiding (baqa) and is directed towards the world, and below that is the station of prophethood which in reality is above that, and is marked by extreme sobriety (sahw) and abiding (baqa). The station of Nearness (Qurbat) does not have the quality of being a demarcation between these two stations because it is directed towards pure transcendence (tanzihi sirf) and is totally ascension, how different the two are:

Behind the glass they have me like a parrot

To proclaim what the eternal teacher tells to me out

The visual and rational shariah-ordinances have been made essential and illuminational. There is not a hairbreadth disagreement with the principles laid down by the ularnâ of shariah. Those very comprehensive cognitions have been made detailed and have from being visual been changed to essential. Someone

48 Ep.-18

asked the great Khàjah about the object of travelling (suluk), he replied: "The comprehensive should become detailed, and the rational should become illuminational," and did not say that cognitions other than those (of the shari-ah) are required. Yes, in the way a great deal of cognitions and gnoses appear but these should be passed by as benefiting from these cognitions is not possible until access to the ultimate extreme — the station of veracioushood — has not been reached. Would that I knew how it is that some of the men of Allant have claimed union with this exalted station and yet they have no harmony with the cognitions of this station and with the gnoses related to that — and above every knower there is one more knowing.

They also apprised of the issue of fate and divine decree (gaza-wa-qadar) and clarified it in a way that in no way it had disagreement with the apparent principles of the shining shari-ah, is clear and free from the defect of imposition and the stain of compulsion, and is like a full moon in appearance. Seemingly, it is strange when this matter is not against the set principles of the shari-ah, why have They kept it a secret. Yes, if there were any inconsistency, concealment and secrecy were justified. ++He cannot be questioned for what He does.

Who has the power in the face of Thy fear

To utter a word except a total surrender

Cognitions and gnoses are arriving like spring rains while the receiving faculties are unable to bear them. Oh, "receiving faculty" is merely an expression, since, bear not the gifts of kings but their own carriers.

The first desires were to write down these wonderful cognitions but would not have the power to manage it, and this would weigh on the soul. At last, They consoled that the object of enlightening with these cognitions was to impart perfection and not the memorization thereof. Just as the students apply themselves to the acquisition of knowledge to gain proficiency in jurisprudence (molvi-yat) and not to remember the laws of grammar etc. etc. by heart. Some of these cognitions are presented hereunder:

Said Allah : « Naught is as His likeness, He is the Hearer, the Seer." (Q-42:11).

The first of the verse is affirmative of pure transcendence as is evident and His words "the Hearer, the Seer," are perfective and completive of the transcendence. The explanation thereof is thus: since the affirmation of "hearing" and "seeing" for creatures is allusive of the existence of a mutual similarity, though outwardly,

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therefore Allah has negated the hearing and seeing from them to eliminate this illusion, that Het alone is the Hearing and the Seeing. The hearing and seeing created in creatures has no role in hearing and seeing. For just as Allah creates the power of hearing and seeing, creates as well, as is customarily the (Divine) practice, the sensations of hearing and seeing after having created those two faculties without relating "effects" to them. Should we plead "effects" for them, then the "effects" in them are also creations. Thus, just as the existences of creatures are absolutely inert things, so exactly their qualities are purely inert things.+ In a like manner, if an owner of power, by his sheer powerfulness, creates "speech" in a stone, it cannot be said that the stone is a speaking thing and possesses the faculty of speech. The stone is an inert thing and this faculty, if it supposedly be in it, is also an inert thing. It has no role in the emission of words and sounds. All the faculties are as such. In short, since these two faculties were more striking, Allah particularised them for negation, and a definite negation consequently of the remaining of those follows automatically.

Allah first created the attribute of "knowledge" then created its attentiveness towards the "known" and then created its concern for the « known », and then exposed the "known" to it. Thus after creating the attribute of knowledge created in it the quality of revelation according to His routine practice. It can, therefore, be understood what role knowledge has in revelation.

Similarly, first created the "attribute of hearing", then the giving of ear and attention to the "heard", then the "hearing", and then the comprehension of the "heard". Likewise, first created the eye, then the turning of eye-ball and attention to the objects, then the "seeing", and then the comprehension of the seen and so on. Hence, the hearing and the seeing is only he whose sources of hearing and seeing are these two attributes. But if it is not so, none is then "hearing" and "seeing" (save Allah). Thus, it became established that the attributes of creatures like their beings are purely inert things. The purpose of the last part of the verse is a total negation of attributes from creatures, and not that there are attributes to them. These attributes are to be confirmed only for Allah. In view of the first part which shows transcendence (tanzih) and the second part which lends itself to assimilation (tashbih), the verse seemingly is a combination of transcendence (tanzih) and assimilation (tashbih). It, however, is not so. The

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entire verse stands for the affirmation of transcendence and negation of assimilation.

The first cognition is to affirm the attributes found in creatures only for Allah, and the next is to recognise their existences as purely inert things and to look upon these as if they are drain-pipes or jars whence water comes out. These cognitions are suited to the station of sainthood. The second cognition is to look upon their attributes also as purely inert things and consider those all as dead things. "Surely you will the and surely they also will die" (Q-39:30). These cognitions are suited to the station of martyrdom. From here the difference that exists between the two stations can be understood. Little of a thing represents the whole, and the drop represents the pool.

A rich year is known by its verdure

In a manner similar, the possessors of this lofty station find the acts of creatures dead and inert. It is never so that they ascribe their acts to Allah and consider Him, the doer of these acts: Far higher is Allah, the Sublime and Exalted, above this.

The similitude of this is as a person that moves a stone and sets it in motion. It is not said that that person is in motion but that he is the causer of motion in the stone and that the stone is in motion. The stone is totally inert and its motion is also totally inert and, supposedly, if a person dies by that motion, it would not be said that the stone has killed, but would be said that that man has killed. The opinion of the ulamà of shari-ah agrees with this cognition as they say that notwithstanding the proceeding of actions from creatures, though intentionally and volitionally, the "done" by them is a creation of Allah, and their actions have played no part respecting "that" which has been "done". Their acts are a few motions without having effects in bringing about the "done". Now if it is said that in this condition it is improper to base the reward and punishment on "acts" just as it would be if the stone is forced to cause some effects and then condemnation or praise is based on its action. The answer is that there is difference between the stone and an intelligent one, since the basis of liability is power and intention, and there is no intention in the stone. Since their intention, i.e. of creatures, is also creation of Allah z and is ineffective in obtaining the intended, this intention then is also like a dead thing, but the benefit thereof is that, after its existence, the "desired" follows according to the Divine practice. But if it is said that the power of creatures is effective in a way, as have asserted the ulama of Ma-wara-un-Nahr that effectiveness in them has also been created by Allah, as has power been created in them. They have no role in their effectiveness at all and, hence, their effectiveness is also a dead thing. For instance, if a person saw a stone coming down from up, being thrown by a thrower, and it killed a living being, just as that man considers the stone an inert object, exactly so he considers its act, the motion, also an inert thing, and the effect proceeding from that act, the killing, considers also a dead thing. ++Hence, beings, attributes, and acts, all are totally inert and absolutely dead things. Thus, He is the Living, the SelfSubsisting, and He is the Hearing, the Seeing, and He is the Knowing, the Aware, the Doer of that which He intends.

Say: If the sea were ink for the Words of my Lord, the sea would certainly be used up before the Words of my Lord are exhausted, though We brought the like of it to help, (Q-18:109).+

Too much of audacity and boldness though it is, but what could I do, the beauty of the subject being related to the Most Beautiful, encouraged to the idea that howsoever lengthy the talk, the more pleasing, and whatsoever described of Him, the more enhancing. Though I do not find myself fit at all to talk of that Lofty Court or to bring His Sublime Name on my tongue.

Though a thousand times wash my mouth with rose-water and musk

Yet to utter Thy name is an audacity too great

Upon the servant it is, to know his limits

I remain expectant of your attention and kind considerations, and how I state of the self-imperfections, whatever I see in myself, your kindly exalted attention is the source thereof.

I am the same old Ahmad

Miyàn Shah Husain has the path of Unity (tauhid) and enjoys it. It strikes the heart to pull him out of that so that he may reach bewilderment which is the actual goal. Muhammad Sàdiq cannot control himself right from the childhood. If he accompanies in any journey, makes great progress. He was in company in a hill-side trip, made remarkable advancements. He has dived into a sea of bewilderment and has perfect harmony with this Faqir in bewilderment. Sheykh Noor is also in this very station and has progressed well. A young man is there in the friends of this Faqir, his condition is excellent, is near the flashy theophanies and is a hard working person.

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Epistle -19

In the recommendation of some needy persons, has written to his revered sheykh.

Requests the lowliest of the servants that a man has arrived here from army and has conveyed that the stipends for the Fuqarà of Delhi and Sirhind, for the last autumn, have been handed over to the people of your high threshold to be given to the deserving ones after due verifications. It is, thérefore, to be requested that one thousand tinka per season, for Hàfiz and Alim Sheykh Abul-Hassan, and one thousand tinkâ per season for Hàfiz Sheykh Shah Muhammad is fixed from the government of Nawàb Sheykh. Both the said persons are alive and present, and there is no place for doubt in this regard. They have sent their men that are trustworthy near them. If the said news has any truth, kindly give the stipends of both the said persons to the bearer of this letter. They are present at Sirhind.

Epistle -20

In the recommendation of some needy persons, has this also written to his revered sheykh.

The lowliest of the servants gives trouble to the servants of your high threshold for the second time concerning the stipends of the mother and wife of Habibullàh Sirhindi and other divines listed in the letter. If the stipends of the said persons have already been received at Delhi, kindly order Maulànà Ali to confirm that to the said persons. Some of them are contacting through representatives and some personally. If the amounts have not been received there so far, the said persons are alive and present, and they are requesting for doing correction in the list. Any further writing would mean audacity.

Epistle -21

On the description of the degrees of sainthood, especially that of the Muhammadiyah sainthood. In the laudation of the exalted Naqshbandiyah Method, and concerning the loftiness of the Reference of these divines, its surpassing the References of all other Paths in excellence, that their Presence is a permanent one, has written to Sheykh Muhammad Makki, son of Haji Qari Musa of Lahore.

Your esteemed and nice letter written to this humble Faqir has reached. May Allah increase your reward, facilitate your task, expand your bosom, and accept your excuses, by the sanctity of the lord of mankind, who was rendered secure from error. Know my brothers that so long as the death which is before the conventional death and which the men of Allah call vanishing (fana) is not confirmed, it is hard to reach the Divine Presence. Rather, it is not possible to escape the worshipping of the false outer-stretch (afeiqi) gods and the inner passional deities. Neither the reality of Islam is realised, nor a perfect faith (ima'n) is attained. How can then enter the group of the servants of Allah, and attain to the rank of aufid . This vanishing is the first step placed in the stages of sainthood, and is a great excellence acquired right in the beginning. Hence, it would be right to estimate from the beginning of a sainthood, the end thereof, and from the start of that, the degree of ultimate thereof. How nicely has someone said in Persian:

Assess my bloom from the verdure of my garden

A rich year is hidden in its bloom

Sainthood has degrees, one above another. There is especial sainthood in the foot-steps of every prophet, and the highest of all these degrees is the degree in the foot-steps of our Prophet. Since the Essential theophany without any reference to the Names, Attributes, Splendours, and Considerations, by way of affirmation or privation, is especial to Hazrat Muhammad. In this station, the removal of all veils, be they physical or conjectural, is affirmed both, cognitionally and visionally. At that time a naked union is achieved and an actual finding is confirmed, not a hypothetical or conjectural one. The greatest share in this unique station goes to those who resort to a perfect following of Hazrat Muhammad. Should you be striving after this noble wealth and working for the attainment of this high degree, hold fast to the following of Hazrat Muhammad. This Essential theophany is a flashlike one to most of the masha-ikh, i.e. all the veils are removed for an instant from the Divine Face (to permit a flashlike theophany), and the veils of the Names and Attributes are let down again so that the Essential effluence and Awe go behind them. Hence, the Essential Presence is only instantaneously like a lightning flash, and the Absence (ghaybah) is excessively. To the Naqshbandiyah grandees e this Essential Presence is permanent, and the Presence that changes into Absence is out of consideration near them. Hence, the excellence of these grandees is higher than all excellences and their Reference

1.watad pl. autad: tent peg, stake, pole, but in tasawwuf, it is a particular rank in the saintly hierarchy.

Vol.1 54 Ep.- 22

is above all References, as comes in their writings, "Indeed our Reference is above all References."

By "Reference" they mean permanent Essential Presence and more surprising than this all is incorporation of the end into the beginning of these experts, while they in this matter are exemplars of the Companions of the Prophet. Since they, in the very first sitting with the Prophet, would get the thing which others would get at the ultimate stages, and this is because of incorporation of the end into the beginning. Hence, just as the sainthood of Muhammad is above the sainthoods of all other prophets and messengers, so is the sainthood of these grandees above the sainthoods of all other saints. And why should it not be when it is related to the Siddiq Akbares. Yes, of the eminent sheykhs, some have attained to this Reference but that was a borrowing from the sainthood of the Siddiq Akbar. Sheykh Abu Saeed Kharràz has informed of the permanence of this state and, as reported by the compiler of Nafahât, the shirt of Siddiq Akbar had had reached Sheykh Abu Saeed. The purpose of unveiling some of the excellences of this exalted Naqshbandiyah Method is to incite the seekers to this exalted Method. Otherwise, who am I to dare elucidate the excellences thereof. And said the Maulwi in the Masnawi:

It is improper to disclose it to the people of world

It should be kept secret like a love talk

But I speak of its beauties to show the path

Lest they should mourn being bereaved of

And peace be upon you and upon all those who follow the Right Path.

Epistle -22

On the description of the nature of relation between the soul and the carnal-soul, of their ascensions and descensions, of the bodily and spiritual vanishing and of the abiding of the two, of the station of invitation, of the difference between the fallen (mustahlakin) saints and the saints returning (raje-in) for invitation, has written to Sheykh Abdul Majid son of Sheykh Muhammad Mufti of Lahore.

++Sublime is He who gathered the light and the darkness together and united that, belonging to not-space free of directions, to that, belonging to space with directions, and endeared the darkness to the light. So it fell in love with it and became mingled with it due to strong love, so that increase its brightness by this union and reach perfection its clearness by the neighbourhood of the darkness. Like as a mirror which, when it is intended to shine it and make it appear more lustrous, it is given first a coating of clay so that appear its clearness due to the neighbourhood of the clayey darkness and increase its beauty due to the closeness of the clayey denseness.+ But the light became forgetful of what it previously had of heavenly visions due to being absorbed in the vision of its dark beloved and being attached to the material body. Rather, became forgetful of its own self and of the responsibilities regarding that as well. Hence, by association with that it (the light) became of the left side group and lost the honour of the right side due to the neighbourhood thereof. Thus, if it continued to remain in this narrow lane of absorption and did not free itself towards the void of full freedom, then woe unto it, and all woe, because the purpose of its existence remained unachieved and the gem of its propensity got as well lost, and thus strayed far astray.

But if a goodly writ has preceded for it and heavenly blessings have descended upon it, then it raised its head and recalled what was lost from it and returned towards its original condition saying:

O my longings to thee my travelling and visit

The travelling of others, to the clays and stones

But if it became absorbed again in the vision of the Sublime heavenly Desired in a goodliest way and managed a perfect attention towards the Holy Lord, the darkness would then become submissive to it and would get imbued with its overwhelming lights. Now when the absorption reaches the point where it forgets its dark associate fully, and becomes unmindful of its own self and of its attachments completely, and perishes in the vision of the Light of lights, and gets the Presence of the Desired after remaining veiled, would then become honoured with the corporeal and spiritual vanishing. If it achieved abiding as well with the Visioned after having vanished Therein, then indeed became completed the aspects of its vanishing and abiding, and application of the name "saint" is then correct for it. At that time its state is not free from one of the two conditions, either complete absorption in the Visioned and permanent vanishment Therein, or return (to the world) for inviting people towards Allah such that its interior is with Allah and the exterior is with creatures. It is then that the light, being attentive towards its Desired, becomes free from the darkness mingled with it and by virtue of this freedom enters the right hand ones. Though, in reality, there is no right or left to it, but the right hand designation is better suiting to its state and is more

56 Ep.- 22

in keeping with its excellence because that, i.e. the right band, is comprehensive of good aspects. Though, they jointly share peace and blessings, and as it comes for Allah "His both hands are like right hands." Then descends that darkness, having gained freedom from the light, to the station of worship and obedience. We mean by the light of not-space, the soul, rather its essence (khulasah ^l), and by the darkness characterised by directions, the carnal-soul, and the same is meant by interior and exterior. If says a sayer that the fallen saints as well have a consciousness of the world and attention towards it, and they mix with the men of their kind, then what is the meaning of fallenness, and of permanent perfect attention, and what is the difference between them (the fallen ones), and the returners towards the world for invitation? We would say: fallenness and perfect attention mean the joint attention of the soul and the camal-soul, after the carnal-soul has entered into the lights of the soul, as has been pointed out before also. Its consciousness of the world and of the like is through the senses, faculties, and organs, which are like details (extensions) to the carnal-soul. Thus, this comprehensive essence remains fallen under the lights of the soul, being busy in the observation of the Visioned, with its details remaining at the prior consciousness, without there being any languor therein, contrary to the returner towards the world, whose carnal-soul, after becoming restful, comes out of those lights for the sake of invitation having gained harmony with the world. The work of invitation gets reception (in people) due to this harmony. As for the malter that the carnal-soul has comprehensiveness, the senses and the like of those constitute details thereof, is due to the fact that the carnal-soul is connected with the oval-heart which, in turn, is connected with the soul through the comprehensive reality of the heart, and the emanations proceeding from the soul hit it first in a summed-up state, then through it reach all the powers and organs in a detailed manner. The root of there (powers and organs) is present in the carnal-soul in a summed-up mode. Thus, became clear the difference between the two partners. It should be known that the first group is of the enraptured ones, and the second, of the sober ones. For the first is

1. khulasah: essence

Commentary: The strong binding between the body and the soul resulting from their co-existence causes, like the body, necessaries and attributes to the soul also. When the soul is absolutely completely absorbed in the Light of lights, it becomes unconscious and forgetful of those necessaries and attributes, and at that time the word "essence" is applied upon it.

dignity, and for the second, superiority. The station of the first is in keeping with sainthood and that of the second is in keeping with prophethood. May Allah' z dignify us with the distinctions of saints, and make us firm over perfect following of the Prophet blessings and peace of Allah be upon our Prophet and upon the pious servants until the Day of Judgment, amen. The well-wishing replier does not know Arabic well due to his being non-Arab, but since your kind letter was worded in Arabic, therefore, dictated the paper in line with your letter. And the end word is Salam (peace).

Epistle -23

In order to prohibit initiation of the Path with an imperfect sheykh, and to apprise of the harm thereof, and on reproach for adopting tities that give resemblance to the infidels, has written to Abdur-Rahim, known as Khan Khanan, in reply to his letter.

May Allah save us and you from empty words and from the state and knowledge devoid of deeds, by the sanctity of the lord of mankind, sent to the black and the red, and may Allah be kind to him who said amen.

The pious veracious brother gave your letter and related your condition verbally very nicely. I then said this couplet

Welcome to the auspicious dear one and to his messenger

The seeing of the messenger is the seeing of the sender

O brother, who is a talented site for the emergence of excellences, may Allah bring your activity out of the state of potentiality, know that the world is the tillage of the hereafter, then woe unto him who did not sow here and left the field of abilities untilled and wasted the seed of deeds. It should be understood that the wasting of land or letting it remain idle is either through leaving it unseeded or seeding it by polluted and spoiled seeds. But this kind of wasting is more harmful and injurious than the first kind, which is not a secret thing. The polluting and spoiling of the seed is tantamount to initiating the Path with an imperfect traveller and following his ways. Since an imperfect one follows his passions and he who is polluted with passions cannot influence, and if does, augments the passions so that there is darkness upon darkness. Also, an imperfect one cannot differentiate between the paths that lead to Allant, and those that do not lead to Himez. Since he himself has not attained union, hence, he cannot differentiate between different propensities of the seekers, and as he is incapable of differentiating the path of passion from that of travelling, then perhaps the aptitude of the seeker is initially harmonious with passion and disharmonious with travelling, but the imperfect one due to his incapability to differentiate between the paths and varying propensities, initiales him with the path of travelling and thus makes him stray from the path as he himself is astray.

++However, when a perfect and perfecting sheykh intends to discipline this seeker, he first has to remove that which has reached him from the imperfect traveller and make-up for the damage caused by him, and then to put in good seed in the field of his abilities suiting to his propensity. Then comes up a rich harvest: « And the similitude of a bad word is as a bad tree, uprooted from above the earth, and there is no stability for it. And the similitude of a goodly word is as a goodly tree, its root set firm and its branches in the heaven, "(Q- 14:24). The company of a perfect and perfecting sheykh is Red Sulphur, his looks remedy, and his words cure, and what is besides that, is of little avail.+ May Allah grant us and you firm hold on the path of the shari-ah Mustafawiyahkee, as it is root of the task, means for salvation, and base for good end. How nicely it has been said in Persian:

Muhammad is the honour of both the worlds

Be dust of his threshold, else be dust on thy head

We end the writing with blessings, peace, and bounties upon the lord of the prophets.

Note: As has related brother Sâdiq, it is very surprising that one of the learned poets in your assembly titles himself in his poems like as do the infidels, while he belongs to the house of the sublime sayyids and the honourable lords. Oh, I wish I knew what prompted him to this ugly epithet of manifest ugliness. A Muslim ought to keep from such names farther away than from a predacious lion, and strongly abhor them. Such names and the holders of these are detestable near Allah and His Prophet, and it is incumbent upon the Muslims to be inimical and hard to the infidels. Surely, shunning such bad names is a matter enjoined. As for what of praise of infidelity and incitation towards wearing zunnàr and things like that, appear in the writings of some mashà-ikhe; under the sway of inebriety, that is subject to amendment and proper interpretation. The words of the intoxicated ones should be comprehended and construed with a discard of their apparent form, since they are helpless in the perpetration of these forbidden things, being overpowered by passion. Notwithstanding that the real infidelity is counted as a defect near these grandees in comparison to the real Islam. Those who are sober, are not helpless, neither near them nor near the shari-ah. Since, for everything there is a season and a particular time, and in that season that thing appears pleasant and in the other season, unpleasant. A wise man does not assess one for the other. Kindly, therefore, request him on my behalf to change this name to a name better than that and title himself with an Islamic title suiting to the state and utterance of a Muslim, having reference to Islam, being pleasing unto Allah and His Prophet . And also, wherein lies acquittai from blame, a thing enjoined upon us according to the maxim: "Beware of the situations of blame," which is true without a shadow of doubt on it. Said Allah "And surely a believing slave is better than an unbeliever," (Q-2:221). And peace be upon him who followed the Right Path.

Epistle -24

On the description that the sufi is ka-in ba-in, i.e. inwardly with Allah and outwardly with creatures, that the heart cannot become attached to more than one thing, that the Essential-love makes reward and affliction from the Beloved equal, of the di fference between the worshipping of the nigh-led (mugarrabin) and that of the forlorn ones (abrcir), of the difference between the fallen-saints and the leturners for the work of invitation, has written to Qalij Khan.

++May Allah grant you peace and protection by the sanctity of the lord of the prophets. Man is with him whom he loves. Joy be to him whose heart bas no room for the love of anyone other than Allah, and longs for nothing save His Face. Such a man enjoys union with Allah, though with his outward he is with creatures and occupied with them formally. Such is the glory of a sufi ka-in ba-in, i.e. he who in reality is with Allah, and outwardly with creatures, or it means formally with creatures and really disconnected from them. The heart cannot make the object of its love more than one thing. Thus, so long as its love-attachment is to that Sole One, none besides that Sole One can be lovable to it. As for what is observed of the numerous objects of its desire, and its love for many things like riches, sons, chieftancy, praise, and importance among people, in this case also its beloved is none but a single thing, and that is its own self. The love of all these things proceeds from the love for its own self. Its wanting these things is for its own self, not for the things themselves. Now when its love for its own self comes to an end, the love of these things disappears naturally. This is why it is said that the veil between the servant and the Lord is the servant's self, not the world. Since the world is not the servant's object of desire so that be a veil, but it is the servant's own self which is his object of desire and surely the servant himself is the veil, none other. So, until a servant does not become totally empty of the desires of his self, the Lord cannot be his aspiration, nor can the love of the Lord, find room in his heart.+ This invaluable wealth comes to be realised only after the Vanishing Absolute that is related to the Essential theophany. Since a total removal of the darkness is not imaginable unless the Sun has gained full illuminance. When this love, called Essential-love, is there, reward from the Beloved and affliction from Him become equal to the lover. At that time, sincerity is there and he worships not the Lord except for His sake, not for the sake of his self, seeking thereby to have rewards and avoid afflictions, since the two become alike to him. This is the state of the nigh-led. The forlorn ones do worshipping in fear and hope, and both these are directed to their selves. This is because of their being deprived of the honour of the Essential-love. Hence, surely virtues of the forlorn ones are vices of the nigh-led. But virtues of the forlorn ones are virtues from one aspect and vices from another aspect. Whereas the virtues of the nigh-led are pure virtues. Yes, there are among the nigh-led also such who worship Allah; in fear and hope despite their having perfect abiding and descension to the world of means and measures. But their fear and hope are not concerning their selves, rather they worship in the hope of His pleasure and in the fear of His wrath. Likewise, they want Paradise because that is a place of His pleasure, and not for the enjoyment of their selves, and seek to escape Hell because that is a place of His wrath, and not for keeping the torments thereof away from their selves. Since these divines have already gained freedom from the servitude of their selves, and have dedicated themselves exclusively to Allah. This is the highest degree of the nigh-led and the possessor of this degree after having attained especial sainthood enjoys full share in the excellences related to the station of prophethood. However, he who has not descended to the world of means and measures, he is among the fallen ones and has no share in the excellences related to the station of prophethood and, hence, does not qualify for perfecting others contrary to the first ones. May Allah give us and you the love of these grandees by the sanctity of the lord of mankinde. Verily, man is with him whom he loves, and be peace first and last.

Epistle-25

In incitation to the following of the Prophett and the Righteous Caliphs, has written to Khajah Jahân.

May Allah keep your heart sound, expand your bosom, purify your self, and soften your skin. These all, rather, the entire excellences of the soul, the secret, the hidden, and the hiddenmost, are related to the following of the lord of the apostles. It is, therefore, upon you to follow him and his Righteous Caliph - the Guides and the Guided Ones after him. For they are the stars of the Right Path, and the Suns of sainthood. Whosoever has been blessed with their following, he indeed attained the highest success, and whosoever has been natured for their opposition, verily he strayed far astray.

The rest of the wanted is to apprise you of the dire need and straitened circumstances under which both the sons of the deceased Sheykh Sultan are. It is, therefore, to ask you to please help them and assist them as you are capable of doing that and are favoured with the powers to satisfy the needs of the general public. May Allah strengthen you towards good acts and make goodness your companion. Peace be upon you and upon all those who follow the Right Path.

Epistle -26

On the description that longing is characteristic of the forlorn ones, not of the nigh-led, and on relevant cognitions, has written to the world-Sheykh, Haji Muhammad of Lahore.

May Allah, grant us and you firm hold on the path of the shari-ah Mustafawiyah. It comes in a heavenly tradition: "Behold! verily the longing of the pious (the forlorn ones) to meet Me has heightened, and I certainly have stronger longing for them." Herein Allah has affirmed "longing" for the forlorn ones, while the nigh-led enjoying His union are empty of longing. Since longing calls for "losing", and. "losing" is inadmissible in their case. Is not it observed that a person has no longing for his self notwithstanding a strong love for it because of inadmissibility of "losing" in its case. Hence, a united nigh-led is one, abiding with Allah, and vanishing from his self. His state in relation to Allah, is as the state of a person in relation to his self. Thus, surely none but the forlorn ones are the longing ones, since they are the lover loyers. We mean by forlorn one he who is away, and not united — be he in the beginning stages, in the middle, or missing the middle by the measure of a particle. How nice a couplet is there in Persian.

++The separation of the friend, though a little, is little not

Half a hair in the eye, oh is but a lot

It is related of Abu Bakr Siddiq that he once saw a reciter reciting the Qur-an and weeping at the same time. He said: "Like this we also were, but our hearts have now hardened." This is praise styled as dispraise. This humble servant has heard his sheykh say: "An extreme-reached and united one sometimes yearns for that kind of longing and desire which he had in the beginning stages." There comes, however, another stage, whereat longing remains no more and which is of higher perfection and greater completion than the first one, and that is the stage of despair and incapability (respecting the perception of the Desired). Since longing is related to hope, and where there is no hope, there is no longing. Now when such a perfect one, who has attained utmost perfection, returns to the world, longing does not return to him despite the persistence of consciousness of "losing" in him.+ Since, the vanishing of his longing was not due to "losing", but due to despair which continues to be even after the return contrary to the first perfect one in whom longing returns with the return towards the world due to the return of the previously vanished consciousness of losing. Hence, when the consciousness of losing is there because of the return, returns the longing also that had disappeared because of the disappearance thereof.

This is not to be stated that the degrees of union do not end to eternity, as attainment to some of these degrees is expected and the return of longing is then presumable. For we say that unceasingness of the degrees of union occurs in detailed journey which takes place in the Names, Attributes, Splendours, and Considerations. In the case of a traveller engaged in detailed journey, reaching the extreme end is not presumable for him nor does longing ever part him. The one we are talking of is that extreme-reached and united one who has covered those degrees in an over-all manner and has ended up at a degree not possible to describe it through any description or allude to it through any allusion, and the cherishing of any hope there is unimaginable, longing and desire certainly then part him. This is the state of the distinguished ones of the saints. Since, they are the ones who have ascended beyond the confinement of Attributes and have attained union with the Holy Essence, contrary to those travelling into the Attributes thoroughly, and to those journeying into the Splendours gradually. For they stand confined within the Attributive theophanies for ever, and the degrees of union in their case are none save those to the Attributes. The ascension to the Essence is unimaginable in their case except by way of an over-all journey through the Attributes and Considerations. Whosoever has a detailed journey through the Names, becomes confined in the Attributes and Considerations. Longing would not part him, and ecstasy and forced ecstasy would not leave him. Thus, men of longing and forced ecstasy are the men of Attributive theophanies. They have no share in the Essential theophanies as long as they continue with longing and ecstasy.

If said a sayer, what is the meaning of longing in Allah, since there is nothing lost to Himes. I would say that the mention of longing here (i.e. in this heavenly tradition) is to effect similarity, and the mention of severity is to indicate that everything related to the Strong (Al-Aziz), the Compeller (Al-Jabbar), is stronger and more dominant in comparison to that related to the feeble servant. This is the answer after the fashion of ulama, whereas near this humble servant there are other kind of answers in keeping with the sufi-ways. These answers, however, presuppose a kind of intoxication and without intoxication they become undesirable, rather inadmissible, as the intoxicated ones are helpless, while the sobers are accountable. My condition is of perfect sobriety, hence, a description of these answers is inappropriate in my case. This is what it is, and praise be to Allah, first and last, and blessings and peace be upon His Messenger always and ever.

Epistle -27

In the laudation of the high Naqshbandiyah Method, and of the loftiness of the Reference of these divines, has written to Khajah Amak.

Praise be to Allah and peace be upon His chosen servants. Your kind goodly letter written so considerately to this well-wisher, delighted and pleased the receipt thereof very much. May Allah grant you protection. It is never desirable to bother you save by seeking to praise this high Naqshbandiyah Order. My master, it comes in the writings of the grandees of this high Order: "Our Reference is higher than all other References." By "Reference" they mean Presence (Huzur) and, Awareness (agahi). The presence which is reliable near them is the Presence without absence which they call Recollection (Yeid-dasht). The Reference of these divines, therefore, means Recollection (Yad-dasht), and Recollection (Yad-dasht), as it comes to the poor understanding of this Faqir, can be explained according to this description:

The Essential theophany means a manifest Presence of the Divine Essence with the Names, Attributes, Splendours, and Considerations of the Divinity remaining unnoticed. This is called a flashlike theophany, i.e. for an instant the Splendours and Considerations disappear (leaving the Essence standing bare and naked), and then the Essence becomes again concealed behind the veils of the Splendours and Considerations. This kind of appearance cannot be accepted as "Presence without absence". Rather, for an instant it is "Presence", and for most of the time there is absence. This kind of Reference is not reliable near these divines. Whereas, the saints of other orders have designated this degree as the ultimate end. When the Presence becomes permanent and unreceptive of concealment, and is always there, manifest, without the veils of the Names, Attributes, Splendours, and Considerations, it would then be called Presence without absence. Thus, the Reference of these divines should be assessed in relation to the References of others and should, without any reserve, be preferred to all other References. The Presence of this kind though appears a far fetched thing to many of course.

Delights and pleasures be to the lords of riches and realm

For the poor lover is but a draught

This Reference has become rare to an extent that if supposedly the divines of this very Order were apprised of it, most of them are likely to reject it and disbelieve it. The Reference which presently is familiar to the sheykhs of this high Convent is tantamount to the presence of the Divinity and the vision Thereof in a way that transcends the quality of visioning and yet is visioned with an attention independent of the six familiar directions. Though a consciousness of upward direction exists in imagination and is apparently persistent. This Reference is also realizable at the stage of passion, but there is no reason for attributing any kind of superiority to it, contrary to the Recollection described before, the attainment whereof is after the completion of passion-side and all the stages of travelling. The degree of loftiness whereof is not hidden from anyone. If, however, there is any secrecy, it is only in its attainment, and that is all. If a jealous one rejects it out of his jealousy, or a deficient one denies it due to his deficiency, he is helpless.

Taunts of the incompetents at these eminent ones

God forbid if I utter a word of fun

All the lions of the world are in circle in this chain

The cunning of the poor fox would in no way be in gain

And be peace first and last.

Epistle -28

On the description of loftiness of the states, has written this also to Khàjah Amak but in wordings that are allusive of descension and farness.

Your goodly esteemed letter, so kindly written to this well-wisher, felt delighted to receive that and honoured to read that. How nice that the free people should remember the captive ones, and what a great wealth that the united ones should soothe the forlorn souls. The poor forlorn fellow when did not see himself worthy of union helplessly then hid himself in a comer of loneliness, and leaving nearness took rest in farness, and quitting association, took abode in separation, and when saw fetters in choosing freedom, helplessly accepted shackles.

When the Lord Divine wants me to covet

I throw dust on contentment and forget

By broken sentences and confused suggestions, causing any further trouble to you is not fit. May Allah grant us and you firmness over the following of the lord of the apostles.

Epistle -29

In the incitation to fulfill the obligatory duties, to observe the traditions and the formalities, to discard the supererogatory worships in comparison with the obligatory ones, and on the prevention from performing the night-prayer after midnight, from drinking the used ablution-water, from holding the prostration of the disciples allowed, has written to Sheykh Nizam Thânesary.

May Allah save us and you from prejudice and going astray, and grant freedom from sorrow and grief by the sanctity of the lord of mankind, rendered secure from error. The near-bringing deeds are either obligatory or supererogatory. The supererogatory deeds (those deeds which help gain the nearness to Allah) have no significance in comparison with the obligatory ones. The performance of any of the obligatory services at the fixed time is better than the performance of a thousand years of supererogatory

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services with pure intention, be they of the kind of prayers, alms, fasts, remembrance, or contemplation, etc. etc. Rather we say that the observance of any of the pre-requisite traditions and formalities while performing an obligatory service has the same significance. ++It is related that one day Caliph Umar, after the morning congregational prayer, scanned the people and did not find there one of the Companions. He asked: "Why so-and-so person is not present in the congregation?" The presentees said that he keeps awake most of the night in prayers, it is likely that by chance he slept at this time. Hazrat Umar said: "If he slept all the night but attended the morning congregational prayer, it was better." Hence, to observe the ritual formalities and shun the unapproved (makruh) acts, be they not of the order of strictly-disapproved but of lightlydisapproved, is far better than engaging in remembrance, meditation, contemplation, or concentration. Yes, if these works are gathered with the observance and avoidance of the aforesaid matters, then "he verily hath gained a signal victory", (Q-33:71). without that it all is in vain. For example, giving a "dang" in the account of prescribed alms is better than giving gold to the measure of a mountain as a supererogatory charity. Also, observing any of the requisite conditions in giving out this dang, i.e. giving it to a destitute near-relative, is also far better than that. Thus to perform the night-prayer after midnight, seeking thereby vigil in the last night hours, is highly undesirable.+ Since performing the night-prayer in the last half of the night is disapproved near the "Ahnaf", and apparently this act is of the order of strictly disapproved (makruh tahrimi). Since performing it up to mid-night is allowed (mubah) near them, but in the next half of the night they have declared it disapproved, and a disapproved act, at par with the "allowed" becomes strictly-disapproved. Near the Shafe-is, the night-prayer is not allowed during that time. Hence, to commit this strictly-disapproved act in that time merely to achieve nightly vigil, taste, and tranquilness, is an extremely undesirable thing. In order to achieve this object, it is enough to delay the odd-prayer which delay is also commendable. The odd-prayer comes to be performed at a good time and the purpose of nightly-wake and vigil in the last night hours is also achieved. This practice, therefore, should be shunned and the prayers so said should be reperformed. The Imam Azam of Kufah repeated his forty years prayers just for having missed one of the ablution formalities. Also do not declare "allowed" to people the drinking of the water used for ritual cleansing (ablution), or that of the ablution made over ablution in order to gain Nearness. For, such water is fully polluted near Imam Azam, and the legists have prohibited the drinking thereof, declaring its drinking "disapproved". Yes, the remaining ablution water has been said to be healing which, if someone asks for in good faith, do give it to him.

This Faqir had to face a similar problem in Delhi last time, when some of the friends saw in meditation that they should drink the used ablution-water of this Faqir or else, would be enduring some big harm. Although I tried to send them away, but to no avail. At last began consulting books on theology and found a way out. It was: after taking three successive baths, the water of the fourth bath not taken for worshipping acts, is considered unused. Resorting to this alternative, gave them the water of the fourth bath to drink, there being no intention of worshipping therein. It has also been reported by reliable persons that the disciples of some of your deputies (khulafa) lay themselves prostrate before them, contenting not with the foot-kiss alone. The ill of this act is more evident than the Sun. Stop them from doing that and be emphatic in this stopping. Avoidance of such acts is required from everyone, and especially from him who has assumed the position of a leader. Abandoning such acts is extremely necessary for him, since his disciples would imitate his acts and would plunge themselves into a ditch of calamities. Cognitions of this sect are cognitions of states, and states are fruits of deeds. He who has corrected his deeds and is steadfast in them, gets the heritage of cognitions of states. But a correct performance of deeds is only possible when one can discriminate between them and has a liturgical knowledge of them. This discriminative knowledge is the knowledge of ordinances concerning prayers, fasts, and other obligations, and the knowledge of dealings, such as marriage, divorce, sale and purchase, and the knowledge of all that which has been enjoined by Allah or He has invited towards that. These are acquirable knowledges and everyone has to get these. Knowledge is between two efforts, one effort is in getting it before its acquirement, and the other effort is in applying it after its acquirement. So just as in your esteemed assembly, matters from the books of tasawwuf are read out, likewise matters from the books of Islamic law (fiqh) should also be read out. Quite a number of fiqh books are available in Persian language, e.g. Majmuah Khani, Umdatul-Islam, and Kanz Farsi. If reading of the matters from the books of tasawwuf is omitted, does not matter, as they are related to states which cannot be described. Whereas, a neglect of matters from the books of fiqh

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is likely to be disadvantageous. What to talk further, less stands for more.

Fearing and shaking, a few of the pains have I put before thee

Lest thy heart be dispirited, and the talk lengthy

May Allah grant us and you most perfect following of His Beloved.

Epistle-30

On the description of vision into the outer-stretch and into the inner-self, of the difference between the vision into the inner-self and the tbrmal-theophany, of exaltedness of the station of servanthood, of the harmony between the cognitions of that station and the knowledge of Shari-ah. and in relevant matters.

Said Mulla Muhammad Siddiq, an old servant of this threshold, that this letter was also written to Sheykh Nizam Thanesari.

May Allah honour you with a perfect following of Muhammad and enhance you with the shining apparel of Mustafa. ++I do not know what to write, for if I utter anything about my High Lord, it would be a mere lie and fabrication. His Greatness is far above the praise of a loose talker like myself. What a comparable one could say about an Incomparable One, and what has the accidental to get out of the Eternal, and how long the spacial would run into the not-Spacial. The poor fellow has nothing outside his self, and has no passage beyond himself.

Be good or bad a particle mere

A life-long run and yet there

This gnosis is also acquired in the journey within the self (sain anfusi), which comes in the ultimate degrees of the task. The great. Khàjah, Khàjah Naqshband has said: "Whatever the men of Allah see after vanishing and abiding, see within their ownselves, and whatever they recognise, recognise within their ownselves, and their bewilderment lies within their ownselves." "And in your ownselves, do you see not", (Q-51:21).+ Prior to this, every journey which is there, falls under the journey into-horizons, the fruit whereof is only fruitlessness. The application of the word fruitlessness is regarding the attainment to the real goal, otherwise it is of the conditions and prompting causes. One should not be misled by within the self vision and should not confuse that with the vision of the Formal-theophany, which occurs within the self of the experiencing one, as it is never so. The Formal-theophany (Tajallà suri 1 ) of whatever kind it be, pertains to the journey into horizons and is experienced at the stage of cognitional-conviction (ilmul-yaqin). Whereas, vision within the self pertains to the stage of realised-conviction (haqqul-yaqin), which marks the culminating degrees of excellence. The employment of the word "vision" here is due to the limited scope of vocabulary, else, just as their (i.e. of the Naqshbandiyah divines) Object is Inconceivable and Incomparable, so is their Reference to that Object also Inconceivable and Incomparable. The conceivable has no way towards the Inconceivable

Devoid of perception and imagination a union

Has with people their Lord sovereign

We talk of man, not of a fabulous one

Upright and aware, gnosis of God whose true token

The source of confusion between "vision" within the self, and the said formal-vision, is the person's attainment of abiding at both the stages. Since, the Formal-theophany does not bring about vanishing though it removes some of the barriers, and it does not raise to the degree of vanishing so that the remaining corporeality of the traveller exists during the theophany. The journey within the self takes place after complete vanishing and perfect abiding. Certainly then they (i.e. some of the travellers) find the discrimination between these two abidings difficult due to lack of gnosis, and hence, declare these one and the same. But if they realised that the second abiding has been taken by them as "abiding with Allah", and the existence then has been called God-bestowed existence, perhaps might get out of this misunderstanding. Here one should not dare to say that abiding with Allah is tantamount to finding oneself identical with Him. It is not so. If this understanding is gained from some wordings of this sect, we say in the answer thereof that this abiding is experienced by some at the passion stage after a kind of falling and fading which resembles vanishing. The Naqshbandiyah grandees call

1. Tajalla suri: Formal theophany. Commentary: Literally the term means the theophanies proceeding from the form or outward-shape. But in reality it means the receiving of a traveller of middle-stages the theophanies of some higher station in the pre-travelling passion-ranges which are likely to create a misunderstanding in him that he has reached that station and has attained to its reality, while the Tact is that he is stil) far below from that station, benefiting only from the retlections or outward-shape thereof, hence the words "Formal theophany".

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it the not-being existence (wujudi adam 1 ) and it is prior to vanishing. Its disappearance is possible, rather occurrent. At one time they take it away, and at another, give it back. The abiding which is after perfect vanishing is exempt from disappearance and secure against disturbance. The vanishing of these grandees is a permanent vanishing. In exact abiding, they are in vanishing, and in exact vanishing, are in abiding. The vanishing and abiding which are subject to disappearance fall in the category of states and instability. Whereas, what we are after is not like this. ++Hazrat Khàjah Naqshband has said that the not-being existence tends to return to the humanly existence or wujudi bashariyat but the vanished-existence or wujudi fana does not. Certainly then, their time would be permanent and their state constant. Rather, to them there is neither time nor state. Their affair rests with the Creator of the time and their business is with the Turner of the states. To accept fall is a characteristic of time and states and he who has passed out of time and states, is exempt from fall.+ "This is the bounty of Allah which bestows upon whosoever He wills, and Allah is the owner of highest bounty", (Q-62:4).

No one should presume that the permanence of time means persistence of the happenings therein such as determination (taayyun 1) etc. etc. No, it is permanence of the very time and persistence of the very states. Certainly, conjecture avails nothing against the truth. Rather, we say: "Indeed, suspicion in some cases is a sin." The talk has become lengthy but now we return to the actual subject and say when there is no access for the words to the

1. wujudi adam: not-being existence. Commentary: This epistle is a description of the experiences related to pre-travelling and post-travelling passions. The first leads to imperfect vanishing which opens the door to formal-visions of the Divinity in the interior of the seeker with his existence appearing as not-being in his own eyes. The consequent abiding is also temporary and the existence in this state of abiding is called not-being-existence. The second leads to perfect vanishing which while marking the end of travelling opens the door to the vision of the Stripped-of Unity. The consequent abiding is permanent and the existence in this state of abiding is called bestowed-existence (wujudi-mohob).

2. wujudi fana: vanished-existence. Commentary: Under the impact of Real theophanies, the traveller experiences perfect vanishing and thereafter attains abiding for ever. This state of his existence, with permanent abiding, is called the vanished-existence and it never returns to humanly existence.

3. ta-ayyun: determination. Commentary: The above description is actually a laudation of the spiritual worth and value of the vanished-existence attained after passing through the Vanishing Absolute. It continues life-long on the .same golden state of utmost purification, ever enjoying the Presence (Huzur), remaining independent of time-determinations and state-dominations.

Holy Precincts of His Divineness, we then speak from the station of our self servanthood, lowliness, and humbleness. The purpose of human creation is to perform the servanthood jobs. Now if one has been given attachment and love in the initial and middle stages, the object thereof is to sever him from what is besides His Holy Presence. ++Since, attachment and love are not the objects in themselves, but are means towards attaining to the station of servanthood. One becomes the servant of Allah only when one is completely free from the attachment to and servitude of "other" than Allah. Love and attachment are not more than means for severance. The ultimate degree in the degrees of sainthood is, therefore, the station of servanthood. In the stations of sainthood there is no station above the station of servanthood. In this station the seeker does not fend any harmoniousness between himself and his Lord save neediness from his side and total self-sufficiency in Essence and Attributes from His side. Neither it is in this way that he should identify his self with His Essence, and his attributes with His Attributes, and his acts with His Acts in any respect.

The application of shadowiness is also like other adjuncts, these divines hold Him far above that. They look upon Him as the Creator, and upon themselves as creation, and dare not say anything besides that. The Unity of Acts is experienced by a number of saints on the Path who see the Doer of Acts none other than the Divinity. To these divines, the One, Single God, is the Creator of these acts and not the Doer of them. Since that declaration is likely to lead to heresy. We clarify this experience by an example. For instance, there is a juggler who from behind the curtain puts some inert figures in motion and makes them do strange acts. Then those who have piercing sight know that the causer of these acts into those inert figures is the person behind the curtain. As for the doers of those acts, it is the inert figures. Hence, it is said that the figures are in motion and is not said that the juggler is in motion. They (the Naqshbandy grandees) in reality are the exposers of Truth in this matter, and the ordinances brought by the prophets also establish the same thing. To proclaim of the Unity of Acts is of those things that arise from intoxication. The manifest truth is that the doers are numerous while the Creator of acts is One. Similar is the case of those utterances which some sufis have made concerning the Unity of Existence. It also has arisen from intoxication and state-domination. The sign of correctness of the inspirational-knowledge is its perfect conformity

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with the teachings of the shari-ah. If there is a hairbreadth deviation, it is due to intoxication. The truth is what the ulama of tradition and congregation have established, and what is besides that is heresy and blasphemy, intoxication and state-domination.

A total agreement is obtainable only in the station of servanthood. In the stations other than that, a kind of intoxication is always proven.

Were if I to describe, the details thereof are beyond description

Someone asked Hazrat Khàjah Naqshband what is the object of travelling? He replied: "The comprehensive knowledge should hecome exhaustive, and the ratiocinative should become illuminative", and did not say of acquiring any other knowledge in addition to the shari-ah knowledge. Although on the way some other matters in addition to Shari-ah knowledge do appear, but if the task is carried to the ultimate end then they get dispersed and eventually disappear. The shari-ah knowledge becomes thoroughly explained, and from the narrow lane of ratiocination, one enters the open air of illumination. That is to say, just as the Prophet received these knowledges through revelation, these divines acquire them from the Root Source (i.e. the Divinity) through inspiration. Extracting from the shari-ah, the ulama lay down these knowledges in a summed-up manner. Just as the prophets had these very knowledges detailed and revealed to them, these divines also get these in a similar manner. The difference is only that of having directly and getting through imitation indirectly. For such excellences, They choose a few of the perfect saints after many centuries and distant ages. It was in mind to write in detail on the subject of "comprehensive" and "ratiocinative" but the paper ran short, may be therein lies some good in the Divine wisdom, and be peace.+

Epistle -31

On the description of the appearance of Unity of Being, of the reality of Essential Nearness and Company, of having passed ahead of this stage, and on some questions and answers related to the verification of this stage, has written to Sheykh Sufi.

May Allah grant us perseverance in the following of the lord of the prophets. A person, who has come from your blessed assembly, has conveyed that a disciple of Miyan Sheykh Nizam Thànesari, talking of this Faqir in that gathering, said that this Faqir rejects the doctrine of "Unity of Being". The reporter then requested this Faqir to write up whatever is the reality in this regard to your servants so that people should not start making baseless remarks and have a low opinion because of this attribution: "For conjecture in some cases is a sin," (Q-49:12). Accepting his request, I am giving you trouble by writing a few words. My master and honoured sir, this Faqir's convictions, right from the childhood, had agreement with the men of the taste of Unity. The Faqir's father had apparently this same taste and in spite of having full supervision of the interior, which bore the state of imperceptibility, remained consistently engaged in this method. According to the proverb: the son of a legist is half legist, this Faqir had high benefits and great delights from this taste through the knowledge thereof. Allah then by His especial grace caused me to reach in the company of Muhammad al-Bàqi, the abode of guidance, the emblem of realities and gnosis, and the helper of the pleasing religion, our Sheykh and Master and Center of attention. He educated the Faqir after this high Naqshbandiyah Method giving penetrative attentions to the cause of this humble servant. After due practice of this exalted Method, within a short period of time the "Unity of Being" lay unveiled, and at the same time the illuminations gained great detail. Cognitions and gnosis related to this stage appeared profusely and remained hardly any nicety pertaining to this stage that was not exposed to this Faqir. The subtleties of the cognitions of Sheykh Mohyi-uddin ibn al-Arabi were made evident as ought to be. The Essential-theophany which the author of Fusus has spoken of and beyond which he does not see any length of ascension, and concerning which he has said: "And what else beyond that is except absolute not-being." The Faqir was blessed with that Essential-theophany, the cognitions and gnosis related to that theophany which the Sheykh declares as being special to the possessor of the seal of sainthood" became also known in detail. Timely inebriety and state domination reached a degree in this Unity that in some letter, written to Hazrat Khajah, wrote these two couplets which are totally in a state of intoxication.

Oh, this shari-ah is a code of the blinds

Mine is that of the infidels and the Christians

Infidelity and faith are tresses and features of that beautiful Fairy

Infidelity and faith are alike in my path

++This state persisted for a long time and months rolled into years until all of a sudden the causeless concern of Allah, appeared out of the windows of the hidden-world and lifted up the veil that

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veiled the Face of the Inconceivability and the Incomparability. The former cognitions that suggested union and Unity of Being started disappearing. Alongside, encompassment, immanence, nearness, and co-presence that had appeared at that stage started fading. At the same time, knew it with certainty that none of the aforesaid relations with this world are provable for the Maker.

That His encompassing and nearness are merely cognitional considerations, as stands established near the followers of the Truth. He is not united with anything. He is He, and the world is world. He is Inconceivable and Incomparable, whereas the world is stained with conceivability and comparability. The Inconceivable cannot be declared identical with the Conceivable, and the Necessary cannot be said identical with the Possible, and the Eternal can never be identical with the Accidental, and the Imperishable cannot be identical with the Perishable. The alteration of realities is impossible logically and legally, and the justification of taking one for the other is ruled out fully and completely. It is surprising that Sheykh Mohyi-uddin and his followers declare the Divinity as an absolute unknown, subject to no impositions, and yet they affirm Essential-encompassment and Essential-nearness, and company, and what else it is except impositions on Being. So the truth is what the ulama of the men of tradition and congregation have said, i.e. the nearness and the encompassment are cognitional considerations. During the period of acquirement of cognitions and gnosis negative of the taste of Unity of Being, the Faqir was exceedingly perturbed because of having the opinion that there is nothing more exalted beyond this Unity. At the same time kept invoking that this gnosis should not disappear. But the veils eventually disappeared from before, and the reality became fully obvious, and became known that the world is a mirror for the Attributive excellences and a site for the Nominal phenomena. But the site of appearance is not the same as the appearing, and the shadow is not the same as the object, as is the creed of the people of Unity of Being. This discussion gets explained by an example. Suppose a learned and skilled man intended to demonstrate his different skills and display his hidden talents. So he invented letters and sounds and, through these, gave display to his hidden endowments. In this case it cannot be said that these letters and sounds which are media and means for those hidden endowments are exactly those endowments, or encompass them bodily, or they enjoy a bodily nearness to them, or they are in a state of bodily company with them. Rather, the relation between them is that of

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the indicant and the indicated. The letters and the sounds are nothing except mere signifiers of those endowments, while those endowments continue with an absolutely independent standing. The relations assumed are merely imaginative and speculative. For, in reality, none of these relations are verifiable. But since there exists between those endowments and the letters and sounds the relation of the actors and the stage, this correlation due to some limitations becomes for some people a cause for reaching upon these speculative relations, whereas in reality those endowments are free and exempt from all those relations. What we have established that also has no relation other than indicant and indicated, site and scene. The world is but a sign towards the existence of its Creator and is a site for His Attributive and Nominal excellences. This very relation, however, becomes due to some limitations to some people a cause for coming up with speculative doctrines. Prolonged and excessive meditations upon the Unity bring some to such doctrines as the image of these meditations gets impressed on the imagination. To some others, the knowledge of the Unity and its repetition provide a kind of taste with those doctrines. But both these forms of the Unity are feeble, fall in the domain of cognitions and are devoid of state. Still to some others, the source of such declarations is the domination of love. Since under the sway of love of the Beloved, what is besides the Beloved disappears from the lover's sight and none other than the Beloved remains in sight. But "other" than the Beloved is naught, is not the reality. Since this matter is against perception and reason and Shari-ah. Sometimes this very love moves to such declarations as Encompassment and Essential-nearness. This kind of unification is higher than both the former kinds, and falls in the domain of states, though does not conform with the actual reality and Shari-ah. Making it conform with the Shari-ah and actual reality is merely an elaboration like meaningless philosophical elaborations of those Muslim philosophers who avant to make their false doctrines conform with the laws of Shari-ah. The book Ikhwàn-us-Safa etc. etc. fall in this category. In short, an illuminational mistake is like free-attempt failure (khata" ijtihddi) and therefore is not subject to reproach or punishment. Rather, a measure of the measures of reward is there for that. However, this much difference is there that the followers of a free-attempter (mujjahid) enjoy the same exemption as does the attempter and a measure of the measures of reward is written for them. Contrarily, the followers of the people of illuminations are not considered

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excusable and stand deprived of reward due to being wrong. Inspiration and illumination are not binding for others, whereas the words of an attempter are binding for others. Hence, the following of the first kind is not permissible because of the possibility of error, while the following of the second kind is permissible, rather necessary, notwithstanding the possibility of error. The vision of some travellers, taking place in the worldly-determinations (i.e. creations) are also like the previous assertions. This vision they call, "vision of the Unity in multiplicity", or "vision of the Absolute Unity in multiplicity". But the Essential Being, being Inconceivable and Incomparable, can never be accommodated within conceivable forms and dimensional domains. That which belongs to the not-space (ln-makjn) cannot get within the space. The Inconceivable should be searched for beyond the bounds of the Conceivable, and that which belongs to the not-space should be sought beyond the space. Whatever is seen into the outer-stretch and the self stands merely for His signs. The star of saints, Hazrat Khàjah Naqshband, has said: "Whatever happens to be seen, and heard, and known, all that is "other'', should be negated by the reality of the word no (la)."

Form is a narrow lane, meanings cannot be therein

Oh, what has a mighty emperor to gain in the beggars dismal inn

The lover of the form does not get the meaning

Nor ever sees the beau's face, so good and charming.

If they say that in the writings of most of the sheykhs, whether they are Naqshbandys or of other Orders, such articles are present that clearly speak of the Unity of Being, Essential-encompassment, Nearness, and co-Presence, vision of the Unity in multiplicity, and of the Absolute Unity in multiplicity, we say in answer that these states and visions would have been experienced by them in the middle stages and later they would have passed out of those, as has this Faqir already written about his own states. Another answer is that They honour the exterior, which is witnesser of multiplicity, of a group with those inferences and vision in spite of their being fully heedful of the Pure Unity in their interior.+ In the interior they are watchful of the Unity, and in the exterior witnesser of the Object of Desire in multiplicity, as has this Faqir described of the condition of his father in the beginning of this letter. An explanation of this answer has been given in detail in the pamphlet written on the explanation of the stages of the Unity of Being. Any further than what has already been related cannot be stated at this place. This should not be said that since in reality there are numerous existences the nearness and encompassment would be non-Essential and vision of the Unity in multiplicity would be non-factual, and the assertion of these divines would be a lie being not in accordance with the facts and the reality. We say in reply that these divines have stated things according to the visions they had, just as one might say that he has seen the picture of Zaid in a mirror. But this statement is not according to the reality because he has not seen the picture in the mirror as the picture is not at all therein to be seen. This man would not generally be called a liar in his statement even though the things are not according to the fact. He is excusable in that and the reproach of lying stands removed from him as has passed before. The object of disclosing these matters which rather deserve concealing is to make it known that if the Faqir had had accepted the Unity of Being, it was through illumination and not by imitation, and if there is denial, that also is because of inspiration, and in inspiration there is no room for rejection, though it is not obligatory for others. The other answer aimed at removing the suspicion of falseness is this: Individuals of this world are united in some matters and divided in some others. Likewise is the association of the Possible and the Necessary, although in some contingent matters they are different substantially, but under the sway of love, the differentiating elements become hidden from the sight and the common elements remain before the sight. In this case, if a mutual identicalness is proclaimed it would be according to the fact and lying is out of consideration in this instance.

The Essential-encompassment and things like that should be judged accordingly, and be peace.

Epistle -32

On the description of the excellences special to the Companions, while very few of the saints have been blessed with those excellences, that these excellences would appear to the full in Hazrat Mahdi, that these excellences are above any Reference to passion and travelling. Further, on the description that perfection of an art comes through a combination of a variety of thoughts and its enhancement lies in effecting a blend of diverse views. If the Reference of a sheykh remains at its original state, it is a loss. A worthy disciple can give it a greater perfection, and on relevant matters, has written to Mirza Hisamuddin.

Your kind letter has reached. Praise and Grace belong to Allah that the distant ones have not been forgotten and are remembered at one time or another.

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This way or that, I please myself

You have written about indetectibleness of the particular Reference of our Sheykh and have enquired of the cause thereof. ++My master, it is inappropriate to discuss such things in writing or verbally, lest one should understand anything and draw any conclusions. What is helpful is presence with good opinion and a long company in a proper way. Without that it is a hopeless effort.

A calm pleasant night, and a full shining moon

The story of the dear heart in a low melodious tone

But since reply to a question should surely be, this is therefore to make known that there are diverse cognitions and gnoses and distinguishing states and raptures related to every station. Befitting one station is remembrante and attention, and another, recitation and prayers. One station is characterized by passion, while another by travelling. Still another is marked by both these wealths. Again, there is a station that stands unrelated to both, passion and travelling. +Neither passion has any bearing on that nor travelling has any reference to that. That is a wondrous station, and the Companions of Muhammad are distinguished by that station, and are blessed with that wealth. The dweller of this station has a marked distinction over those of other stations and there exists a little mutual resemblance. On the contrary, those belonging to other stations resemble each other, be though it in one respect or another. This Reference, after the honoured Companions would, God willing, appear to the full in Hazrat Mahdi. Hardly has anyone of the Orders of masha-ikh spoken of this station, what then of speaking of its cognitions and gnoses: "That is the bounty of Allah, bestows upon whomsoever He will, and Allah is the owner of great bounty," (Q-62:4).

In short, this rare Reference would show itself up in the Companions at the very first step, reaching full bloom with the passage of time. If They, however, intend to honour anyone else with this wealth and like to educate him after the Reference of the Honourable Companions, They bless him then with this great wealth after his having completed the stages of passion and travelling, and having acquired the cognitions and gnoses related thereto. Originally, the appearance of this Reference was particular to the benedictive company of the Apostle. It is possible that They may bless someone with this honour among hise followers and let his company be a source for the rebirth of this high Reference.

Should the Holy Ghost be at help once again

Others could as well work wonders like Messiah

At present into this Reference also registration of the end into the beginning is just as well proved as is there precedence of passion to travelling. For any more than this much of description, there is no room here.

Hereinafter the attributes are too delicate and subtle

Better, they remain hidden in the heart's covering mantle

If, however, we come to meet and see good intention on the part of the listeners in listening, something about this station would, God willing, be said: Indeed Allah is the granter of success. You had made a mention of some friends while the Faqir has forgiven their faults. Allah is the most Merciful of the merciful, may He pardon them. But kindly advise the colleagues not to be offending in presence and absence, and not to change their behaviour: "Verily, Allah changes not the condition of a people, until they change their own condition, and when Allah intends evil for a people there is no turning it back, nor will they fend a protector besides Him," (Q-13:11). You had written particularly about Miyân Allah Dad, the Faqir does not mind, but it is necessary for the said person to repent of the change in his conduct, since repentance is penitence, and seeking intercession is an off-shoot of repentance.

Anyway, the Faqir from his side is ready to ignore, the other side you know better. The other thing is that please consider Sirhind as your home, the tie of love and the relation of sheykh-brotherhood is not of the kind that will break by such passing things. There is nothing to write further, and be peace. All the sons of our Master and the family members remain favoured with invocations.

After writing this letter, it struck the heart to write somewhat more clearly of the offense of the colleagues and of the pardoning thereof, since, in briefness is vagueness and anything could be inferred. My master, the pardoning is on the condition that they condemn their behaviour and be repenting of that, else there is no place for pardoning. You had written that the Sheykh had entrusted Sheykh Allah-Dad with the sheykhhood of this place with the testimony of the people there. This statement needs clarification. If by "handing over" you mean service to fugara by way of looking after the comers and departers and providing them victual, it is uncontested, and if you mean the status of sheykhood and the disciplining of seekers, it is untrue. For in the last meeting with this Faqir, the Sheykh had required him to decide whether Sheykh Allah-DM should, on his behalf, go to some seekers to instruct

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them and to convey to him the states of some others because of his no more having the endurance to call them up to his presence and give them instructions and ask of them their states. The Faqir was reluctant in this matter but because of exigency agreed with the proposition. This sort of conveying is a kind of messengership, especially when it is due to necessity, and the necessity is fulfilled according to need. Hence, that mission was special up to his life time. After his demise, giving instructions to the seekers and enquiring of their states is an act of dishonesty. You had written that the Reference of the Sheykh is an enduring thing, i.e. does not admit of enrichment or deterioration. My master, the perfection of an art is related to a combination of thoughts. The syntax developed by Sebavaih l, the thinking of the laters augmented that tenfold. To continue on the original state is in itself a loss. The Reference that Khâjah Naqshband had was not in the days of Khâjah Abdul-Khàliq, and so on. Specially, our Khàjah was after perfecting this Reference and did not consider it complete. If the time went along with him, he would, God willing, have carried this Reference to unimaginable limits. Hindering its enrichment is inappropriate. This Faqir does not know how this Reference persists on the same condition. You yourself have a separate Reference which does not have any touch with that of his and which fact was a number of times established in the presence of the Sheykh. Poor Sheykh Allah-Dàd, what he knows what Reference is. A little of heartly presence (huzuri qalbi) he has, and he himself knows what his condition is. Kindly state who is the possessor of this Reference so that the Faqir be helping to him. Please do not believe in happenings, they are imaginary and unreal things. Satan is a strong enemy, it is hard to escape his deceits, save him whom protects Allah. You had written about the privation of the acquired References. My master, that privation was involuntary as was mentioned in your presence. The privation still exists and is unrestored. To think of its being restored is simply a fancy. The sound heard from the heart has no link with that condition. When a live coal is cooled, the fire gets removed, yet some sound persists therein even after pouring water. It cannot be said that the fire is hidden therein. Happenings have no significance. If this matter is hidden today, then simply wait, it would, God willing, be apparent tomorrow. Since you had written quite exaggeratedly, the answer

1. Sebavaih: A great Arab grammarian.

required writing these things, otherwise , there is hardly any leisure for an out of place talk.

Epistle -33

On the condemnation of corrupt ulamâ who are captive of worldly love, and have made knowledge a means of obtaining the world, and in the praise of ascetic ulama who are disinterested in this world, has written to Mulla Haji Muhammad of Lahore.

Love of the world and interest therein are ugly spots of the face-glory of ulamà. People though derive benefits from them but knowledge to their selves is of no avail. Though the help and restoration of the shari-ah rests with them, but sometimes such help and restoration comes through sinful and irreligious people also, as has the lord of the prophets informed of coming such backing through a sinful person, stating:++ "Verily, Allah helps this religion (sometimes) by a sinful man." These (corrupt ulamà) are like the Philosopher's Stone, the touch whereof converts copper and iron and everything coming into contact with it into gold, but it in itself remains at its original stoneness. Similarly, the whole world benefits from the fire latent in stone and bamboo, but as for stone and bamboo themselves, they remain deprived of that internal fire. Rather, we say that this knowledge is harmful to them as it has established evidence against them: "Verily, in the severest punishment among people on the Day of Judgment would be the savant whom Allah has not benefited by his knowledge." And why should it not be harmful when knowledge, which is a highly exalted thing near Allah and is the noblest of the existing things, they have made a means of acquiring this wretched world in riches, rank, and realm. The reality is that near Allah worldly things are worthless and despicable and worst of the creation. Thus to degrade what is noble near Allah, and exalt what is vile near Him is extremely shameful thing and is tantamount to fronting Him. Teaching and giving verdicts is gainful only when it is for the sake of Allah, and is not stained with the love of pomp and property, and the desire of obtaining riches and realm. The sign of this freeness is renunciation of worldly things and disinterestedness in the world and what is therein. Those ulamà who are infected by this evil and are captives of this ignoble (world), they are the worldling ulamà, the corrupt ones, the worst of men, and the thieves of religion. They identify themselves as religious guides

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and consider themselves the best of creatures: "And they think that they have some standing. No, indeed! they are but liars. The devil has a hold on them and so has caused them to forget remembrance of Allah. They are the devil 's party. Truly, it is the devil 's party that will be the losers," (Q-58:18,19).+ One of the grandees saw Satan sitting idle, seemingly assured of fulfilment of the task of beguiling and leading astray, that Sheykh asked of him the secret of this. The Accursed replied: "The corrupt ulamà" of the time are giving great help to me in this task and have relieved me of this work." The truth is that whatever loss and looseness have at this time occurred in the shari-ah ordinances and every kind of slackness that hais appeared in the propagation of faith and religion, that all is due to the unblessedness of the corrupt ulamà and their ill-intentions. Yes, those ulamâ who are disinterested in the world and are free from the love of rank and realm, riches and renown, are the hereafterminded ulamâ, the heirs of the prophet. It is they that are the best of creatures and the ink of their ink-pot would be weighed at the Day of Resurrection against the blood of those martyred in the path of Allah, and the pan containing this ink would tilt. "The sleep of ulama is worship", is a description of their glory. They are the ones whose eyes are enamoured of the beauty of the hereafter and upon whom the ill and wretchedness of the world is manifest. They see that with the looks of abidance and find this stained with the stains of obliteration. Certainly then they commit themselves to the lasting and keep away from the passing. Vision of the greatness of the hereafter is a fruit of the vision of the grandeur of the majesty of the Eternal One, and to be cognizant of the lowliness of the world and what is therein is of the prerequisites for the recognition of the greatness of the hereafter, since: "The world and the hereafter are fellow-wives, if one is happy the other would be unhappy." If the world is appreciated, the hereafter would stand depreciated, and if the world is depreciated, the hereafter would stand appreciated. Gathering these two things together means gathering the opposites: "How nice would it be if the religion and the world could be gathered together." Yes, some of the masha-ikh,who have passed out of their selves and desires completely, have with good intention adopted the manners of worldlings and apparently seem to have a liking for them, but in reality they have no attachment to them and are totally detached and turned away from everything. "Men whom neither merchandise nor sale diverts from the remembrance of Allah." (Q-24:37). Merchandise and sale do not divert them from the remembrance of Allah. In exact attachment to these things they are perfectly detached from them. Hazrat Khàjah Naqshband relates: "I saw a merchant in the market of Mina who made a sale of about fifty thousand dinars and his heart was not forgetful of Allah for an instant."

Epistle -34

Giving an expanded and detailed description of the five jewels of the command-world, has this also written to Mulla Haji Muhammad of Lahore.

The ready blessings of both the worlds are dependent upon the following of the lord of both the worlds. ++The philosopher whose eye of insight is not antimonied with the antimony of imitation of the Bearer of Shari-ah, is blind to the reality of the command-world, what to talk of his having any consciousness of the Necessity-Degree (Mertabah Wujub). His weak sight is confined into the creation-world, rather lagging therein as well. The five jewels 1 established by them (i.e. the philosophers) are all in the creation-world. To include the carnal-soul and wisdom in incorporeal things is ignorance. The uttering-soul (nafsi ammarah) is this very urging-soul (nafsi ammarah) that needs being purged and is innately disposed towards vulgarities and lowliness. It has no taste for the command-world, and incorporeality has no connection therewith. Wisdom by itself cannot perceive intelligible things except those that resemble tangible things, rather are recognised as tangible things. The thing that bears no resemblance to tangible things and the exemplar and similitude whereof is not found in observation is beyond the grip of wisdom and its ties cannot be set loose by the key of wisdom. Hence, its sight in the Inconceivable orders, short, and into the hidden, lost. This is the

1. the five jewels: the philosophers consider matter, form, body, carnal-soul, and wisdom, primordial things and call them five jewels.

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sign of the creation-world. The command-world has its face towards Inconceivability and its attention towards Incomparability. The beginning of the command-world is from the stage of the Heart, and above the Heart is the Soul, and above the Soul is the Secret, and above the Secret is the Hidden, and above the Hidden is the Hiddenmost. Naming these five of the command-world as five jewels (lata-if khamsah 1) is quite admissible. They (the philosophers) because of their weak insight , have picked up gravels and call them jewels. To detect these five jewels of the command-world and to get to their realities, is the share of the perfect followers of Muhammad, the Messenger of Allah. Since in the miniworld (alami saghir 2 ) exist samples of everything that is in the maxiworld (alami kabir 3 ). The roots of these five jewels are confirmedly in the maxiworld. The Glorious Throne, like the human heart, is the origin of these jewels of the maxiworld, and because of this resemblance the heart is called the Throne of Allah. The remaining stages of these five jewels are above the Throne (Arsh). The Throne in the maxiworld constitutes demarcation between the creation-world and the command-world just as the human heart constitutes demarcation between the creation-world and the command-world in the miniworld. The heart and the Throne though apparently exist in the creation-world, but they belong to the command-world and have some share in Inconceivability and in Incomparability. The perfect ones among the saints of Allah possess a knowledge of the reality of these five jewels, is an accepted truth - the ones who have traversed the stages of travelling in detail and have reached the extreme end.

1. Tata-if khamsah: five subtleties, singl. latifah: subtlety.

Commentary: The five subtleties (lata-if) belong to the command-world and they are incorporeal, luminous, and spiritual things. In the sufi-terminology they are properly named as the heart-subtlety, the soul-subtlety, the secret-subtlety, the hidden-subtlety, and the hiddenmost-subtlety, or briefly, the heart, the soul, the secret, the hidden, and the hiddenmost. After creating these, Allah Almighty assigned them special locations, one above another, above Arsh or the Glorious Throne. Then He caused their shadows to take place at special places in the human bosom to act as spiritual centers. It is these subtlety-shadows or spiritual centers upon which the traveller builds his spirituality. And though they dwell in the human-bosom, there yet exists a permanent link between these shadows and their originals above Arsh. Ascension and descension their function, vanishing and abiding their profession, the command-world their homeland, and the angels their nation.

2. in tasawwuf Man is called alami saghir or miniworld.

3. excluding Man all other creation, animate or inanimate, worldly or heavenly, including Arsh (the Glorious Throne), is called in tasawwuf âlami kabir or maxiworld.+

A beggar can never become a gallant swordsman

Nor can a mosquito become the king Soloman

If out of sheer Divine Grace, They open the inner-eyes of a blessed man to the details of the Necessity-Degree as much as possible, he too observes there the roots of these jewels and discerns these jewels of the mini and maxiworld as the shadows of those real jewels.

This task is a blessing, see whom They bless with

"That is the bounty of Allah, bestows upon whomsoever He will, and Allah is the owner of great bounty." (Q-62:4). The avoiding of exposition of the realities of the command-world is because of the subtleness of those hidden secrets, what every weak-sighted one then can get out of there. It is only the deeply learned ones, honoured with: "And of knowledge, you have been vouchsafed but little," (Q-17:85), who are aware of the affair.

Prudence demands the secret be not divulged

Oh, there is not any news that is not in the assembly of rakes

Peace be upon those who follow the Right Path and stick to the traditions of Mustafa. Next, it also came to the heart that something about these hallowed and exalted jewels be written. It should be understood that these jewels originate from the Secondary Attributes which constitute demarcation between the Necessity and the Possibility. Above these are the Primary (the Real) Attributes, draws on whose theophanies the soul. The heart is related to the Secondary Attributes and stands blessed with their theophanies. The remaining of these exalted jewels are above the Primary Attributes and fall into the Sphere of the Glorious Essence. For this reason, the theophanies of these three stages are called Essential-theophanies and to talk of these is against prudence.

When the pen reached here, the head-edge broke

Epistle -35

On the description of the Essential-love when reward and rebuke become alike, has written to Miyan Haji Muhammad Lahori.

++May Allah save us and you from error by the sanctity of the lord of mankind. The object of journey and travelling is purgation of the urging-soul and purification thereof to get liberation from the worship of false gods emerging from the presence of carnal desires,

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and to let the One and the True God be the focus of attention, choosing nothing else of this world or of the hereafter as the goal in preference to Him. The religious goals, though they are good things, but they are jobs of the forlorn ones. To the nigh-led, they are sins. For they do not accept anything other than the One God as their goal. This wealth is related to the attainment of vanishing and the realisation of Essential-love, when reward and rebuke become the same. In chastising is the same delight as is in rewarding. If they are desirous of Paradise that is because it is a place of His pleasure and the longing for it has His approval. They seek liberation from Hell because it is a place of His wrath. Neither the object of Paradise is to get the pleasures of flesh, nor the fleeing from Hell is to escape the torments and hardships. Since all that which proceeds from the Beloved is desired and the very longed for near these divines. For all that which the Beloved does is beloved. The reality of sincerity comes to hand here, and the freedom from false gods is achieved at this stage, and the creed of the Unity gets corrected at this time, Without this, it is all idle effort. The love of the Essence, ignoring the Names and the Attributes, and remaining indifferent to reward and rebuke from the Beloved, is an uphill-task. The Vanishing Absolute cannot be achieved without this love which burns fully partnering tendencies.

Love is a dame that when ablaze

Burns save the dear beloved everything else

Kill with the sword of "la" that which is "other"

What remains after, check with care

Remained but Allah and all other perished

Bravo O love, thou bures every trace of partnership+

Epistle -36

On the description that the shari-ah guarantees every blessing of this world and of the hereafter, that there is no goal the achievement whereof requires things other than the shari-ah, that the tariqat and the haqiqat are servants of the shari-at, and in matters relevant to these has written to Mulla Flaji Muhammad Lahori.

++May Allah grant us access to the reality of the Mustafawiyah shari-ah, and may Allah be merciful to him who said amen. The shari-ah consists of three parts, knowledge, deeds, and sincerity. Unless these three parts are realised, the shari-ah remains unrealised. When the shari-ah becomes realised, Allah's pleasure is achieved which is higher than all the blessings of the world and the hereafter: "And the greatest of all is Allah's goodly pleasure," (Q-9:72). Thus, the shari-ah ensures all blessings of the world and the hereafter, and there is no goal the attaining whereof imposes the turning towards things other than the shari-ah. The tariqat and the haqiqat whereby the sufis stand distinguished act as servants of the shari-ah towards the perfection of the third part - the sincerity. The object of the completion of these two is the completion of the shari-ah, and not anything beyond the shari-ah. The states and ecstasies, cognitions and gnoses, acquired by the sufis on the way, are not the objectives. Rather, they are simply fancies and imaginations whereby the babies of tariqat are brought up. Passing all these, one should reach the station of Pleasure (Riza) which marks the end of the stages of travelling and passion. The object of going through the stages of tariqat and haqiqat is to attain "sincerity", which is a prerequisite for the station of Pleasure. After passing through three kinds of theophanies and gnostical visions, They let one out of a thousand attain to the wealth of Sincerity and Pleasure. The thick-headed people consider states and ecstasies actual goals, and visions and theophanies real targets, and hence, remain in the grip of fancies and imaginations and go deprived of the excellences of Shari-ah: "Hard for the associators is that which you (O Prophet) invite them to. Allah chooses for Himselfwhom He will, and guides to Himself him who turns (to Him)," (Q-42:13). Yes, though attainment to Sincerity and reaching to Pleasure is conditioned by passing through these states and ecstasies, and is dependent upon acquiring these cognitions and gnoses, yet these are measures for obtaining the desired and preliminary means for reaching the goal. The reality of this affair, through the benediction of the Beloved of Allah, dawned fully upon this Faqir after a period of complete ten years in this path, and it was then that the beau of the shari-ah appeared in full bloom. Although right from the beginning I was free from the captivity of states and ecstasies and nothing other than realization of the shari-ah was target of the eye, yet it was after complete ten years that the reality of the matter, as it was, appeared in full vividness. Praise be to Allah for that, abounding and goodly praise, blessing therein and blessing thereupon. The death of Sheykh Jamal - forgiveness be his lot - is a great sorrow and source of perturbance for all the Muslims. Please offer condolence to his sons on my behalf and recite al-Fatihah, and be peace.+

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Epistle-37

In persuasion to the following of the shining sunnah, and to the acquirement of the Naqshbandiyah Reference, has written to Sheykh Muhammad Chitri.

Your esteemed letter and good message sent so kindly, I became pleased and delighted to read that. You have informed of your perseverance and firmness in this high Naqshbandiyah Method, praise be to Allah for that. May Allah grant you unending advance by the benediction of the grandees of this exalted Method. Their Method is like the Red Sulphur and is based upon the adherence to the sunnah. ++This Faqir relates his present state that cognitions and gnoses, states and ecstasies, continued to fall in constant succession like spring clouds for a long period of time and, by the Grace of Allah, the task to be done got accomplished. At present there is no desire except to revive any tradition of the Mustafawiyah traditions, and states and ecstasies be left entirely for the people of tastes. You should keep your interior filled with the Reference of the Khajgan and your exterior embellished and decorated with the outward sunnah completely.

This is the task, the rest is naught+

Perform the five times prayers at their beginning times save the night prayer, delaying whereof until the first third of the night is a commendable act. The Faqir is helpless in this matter and does not like delay in performing the prayers even to the hairbreadth. Helplessness due to humanness is, however, excusable.

Epistle -38

On acquiring attachment to the Pure Essence which transcends the Names, the Attributes, the Splendours, and the Considerations, on condemnation of the laggers-behind, that taking the Conceivable for the Inconceivable are occupied with it, and about the people of varying degrees of vanishing, since cognitions and gnoses etc. etc. depend on this variance, has this also written to Sheykh Muhammad Chitri.

++Your kind letter has reached and it gave pleasure. May Allah keep you always with Himself and leave you not for an instant with other than Him. Whatever is besides the Pure Essence is regarded as "other", be those though the Names and the Attributes. The doctrine of the theologians, "neither He nor other than He", concerning the Attributes has a different meaning. By "other" they mean nothing other than the terminological "other", and it is in this sense that they have negated (other), and not in an absolute sense. Negation in a particular sense does not imply negation in general sense. And from the Pure Essence, nothing other than "privations" can be asserted. Everything affirmed in this degree (of the Essence) is blasphemy. The best of all assertions and the most comprehensive of all expressions is; "Naught is as His similitude," (Q-42:11). The persian version whereof is Inconceivable and Incomparable. Knowledge and vision and gnosis have no way to Him.

Whatever is visioned and known and identified is "other" than Him. Attachment to that is attachment to "other" than Him. Its negation is necessary, and by bringing it under la ilaha (there is no deity), affirmation of the Inconceivable and Incomparable Being should by illallah (save Allah) be done. This affirmation is imitative initially and authoritative ultimately. Some of the lords of travelling that have not reached the extreme degree of the task, have taken the Conceivable for the Inconceivable and have come up with vision and gnosis in relation to that. Traditionalist by degrees are better than them. Since their traditionalism has acquired light from the prophetic lantern to which fault and error have no way, whereas the guide of this group of laggers-behind is erroneous illumination.

See the extent by which the two paths differ

In reality they are a group of deniers of the Essence though they affirm vision of the Essence. They do not know that the reality of this affirmation is a positive rejection. The Imam of the Muslims, the great Imam of Kufah, said: "We did not worship Thee as Thy worshipping ought to be, but we did know Thee as the knowing of Thyself ought to be." Inability to do due worshipping is self-evident, but having due gnosis is by recognising that the highest gnosis of Allah is naught save knowing Him as Inconceivable and Incomparable. Any simple-minded person should not think that the general and the special, the beginner and the extreme-reached one are alike in this gnosis. We say that he did not discriminate between knowledge and gnosis. The novice has knowledge, and the extreme-reached one has gnosis. Gnosis is not attained without vanishing, and none save a vanished one gets access to this wealth. The Maulwi says:

None save him who has passed the gate of annihilation

Gets access to the gate-way of the Eternal Sovereign

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Hence, when gnosis is something beyond knowledge, it should be understood that it is a matter beyond the familiar wisdom and is interpreted as gnosis, or is called plain intelligence.

The cry of Hafiz is no idle talk

The tale is strange and the topic wondrous

Devoid of perception and imagination a union

Has with people their Lord Omnipresent

We talk of man not of a fabulous one

Upright and aware, gnosis of God whose true token+

Since in vanishing too the degrees differ, certainly the extreme-reached ones would have superiority one over another. Whosoever has more perfect vanishing, higher would be his gnosis, and whosoever has less perfect vanishing, lesser would be his gnosis, and so on. Glory be to Allah, where has the talk drifted to, I should have rather written of self deprivation, failure, wavering, and unstableness, and should have sought help and assistance from the friends. Talks like this do not befit me.

Unaware of himself, the embryo in the womb

How and why have no meanings to him

But high aspiration and noble disposition do not allow descending to inferior stages and lowly assets, or paying attention to them. If (this Faqir) says anything, says about Him, though what says is naught. If seeks anything, seeks Him, though what finds is nothing. If has to himself anything, has Him, though what has is naught. If has union, has union with Him, though what has with is not-union.

In the writings of some of the grandees occurs "vision of the Essence", its import is not known except to the men of excellence. For the laggers-behind, it is hard to get to the meaning thereof.

A man bereft of talents cannot fathom a gifted one

Shorten the talk and bid him salam

You had decorated the heading of the letter by the wordings: "He is the Exterior, He is the Interior." My master, "He is the Exterior, He is the Interior" is correct, but since sometime the Faqir does not take these wordings in the sense of Unification, rather, has agreement with ulamâ in fixing the meanings thereof because the correctness of their approach appears more striking than that of the lords of Unification. To everyone is easier, the task he has been designed for.

Everyone has been created for a task particular

What is laid upon this Man, and what he has no escape from, and what is enjoined upon him, is to obey the command and stop near the prohibition: "Take what the Apostle permits you and hold back what he prevents you from, and fear Allah," (Q-59:7). Since Man has been enjoined upon "sincerity", and that is not attained without vanishing, and is unimaginable without the Essential-love, hence, he should pass through the preliminaries of vanishing which means passing over the Ten Stations. Although vanishing is solely a God-given gift but its preliminaries and fundamentals are related to acquisition. There are some whom They bless with the reality of vanishing without their having previously undergone the preliminaries, or having shined their reality (i.e. their essence) through laborious acts and self-mortification. In this case, his condition would not be free from one of the two stages. Either They make him stay in the extreme stages, or return him towards the world to perfect the imperfect ones. In the first case, his journey does not take place through the aforesaid stations, and he remains unaware of the details of the Nominal and the Attributive theophanies.

In the second case, when They return him to the world, his journey takes place through the stations in a detailed manner and They bless him with ceaseless theophanies. Apparently he is a figure of self-mortification, but in reality is in great taste and joy. Outwardly in arduous devotions, inwardly in bliss and delights.

This task is a blessing, see whom They bless with

This is not being said that since "sincerity" is of the enjoined prerequisites, the reality whereof cannot be attained without vanishing, then pious ulamâ and chosen divines would stand sinful having not been blessed with the reality of vanishing. We say that they do have sincerity, though this sincerity is with regard to some aspects. After vanishing perfect sincerity is attained covering all aspects. This is why it has been said that the reality of sincerity is not acquired without vanishing, and has not been said that sincerity is not acquired without vanishing.

Epistle-39

On the description that "heart" is the pivot of the task, that mere outward deeds and conventional rituals pave the way to nothing, and on matters relevant has written this also to Sheylch Muhammad Chitri.

May Allah help you turn away from "other" than Himself, and cause you turn to His Holy Self, by the sanctity of the lord of mankind rendered secure from error. ++The pivot of the task is the

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heart. If it has attachment to "other" than Him, it has gone to the bad and has become degenerate. Mere outward deeds and conventional rituals can pave the way to nothing. Both, the secureness of heart from inclination to "other" than Allah and the doing of good deeds, which are related to the body and demanded by the shari-ah, are the requisite matters. The claim of soundness of the heart without doing good deeds by the body has no base. Just as the retention of the soul without the body is unimaginable in this world, likewise states of the heart without the bodily deeds are impossible.+ Many a heretic these days is found with such claims. May Allah save us from their bad beliefs by the sanctity of His Beloved.

Epistle -40

On the attainment of sincerity which is one of the three parts of the shari-ah, and on the perfection thereof, and that the tariqat and the haqiqat are servants of the shari-at, and in relevant matters has this also written to Sheykh Muhammad Chitry.

++We praise Him, and seek His blessings and peace upon His Apostlee. My master, after having gone through the stages of travelling and having passed the stations of passion, it was realized that the object of this journeying and travelling is acquisition of the distinction of "sincerity", which is related to the obliterating of gods in the outer-stretch and the innerself. This sincerity is one of the three parts of the shari-ah, as the shari-ah has three parts, knowledge, deeds, and sincerity. Thus, the tariqat and the haqiqat both are servants of the shari-at towards the completion of its third part, the Sincerity. The reality of the affair is only this much, but the understanding of everyone does not reach to this point. Most people of the world are happy with dreams and fancies, and content with walnuts and raisins. Little do they know of the excellences of the shari-at and hardly can reach to the reality of the tariqat and the haqiqat. They consider the shari-at as shell and the tariqat as core and do not know what the reality of the affair is. They take pride in idle talks of the sufis and rest fascinated by states and stations. May Allah show them the right path and be peace upon us and upon the righteous servants of Allah.+

Epistle-41

In incitement to the observance of the shining sunnah Mustafawiyah, and on the description that the tariqat and the haqiqat are completive of the shari-at, that there is no disagreement between the ordinances of the shari-ah and the cognitions of the sufis that descend in the station of veracioushood — the highest of the sainthood stations — and on matters connected, has written to Sheykh Dervish.

May Allah decorate and enhance (our) exterior and interior with the observance of the shining sunnah Mustafawiyah, by the sanctity of the Prophet and his noble family. Muhammad, the Messenger, is the beloved of the Lord of the worlds, and every thing good and pleasing is for the chosen and the beloved one. That is why Allah says in His Glorious Words: "Verily, thou stand on high standard of morals," (Q-68:4), and also says: "Thou indeed art one of the apostles," (Q-36:3), and also says: "And this is My straight path, so follow it, and follow not other ways," (Q-6:153). Herein Allah has declared his creed the straight path, and has included those other than that in the word "paths", and has prevented from taking them. The Prophet showing his gratitude to Allah and for the sake of warning to and guidance of mankind, said: "The best path is the path of Muhammad" and has also said: "My Lord disciplined me, and well did my disciplining." ++The interior is the perfecter of the exterior and the completer thereof, and they are not in disagreement with each other to hairbreadth. For example, not to utter lie by the tongue is Shari-at, and to keep the heart clean of the instincts of lying is Tariqat and Haqiqat. If this cleanness of the heart is by effort and force, it is Tariqat, and if it is without any effort, it is Haqiqat. Hence, in reality the interior which is Tariqat and Haqiqat, is the perfecter and the completer of the exterior, which is Shari-at. Thus, if by the travellers of the Path of Tariqat and Haqiqat appear such acts in the course of the Path which apparently are against Shari-at, it is due to inebriety and state-domination.+ But if they are passed from this stage and brought into sobriety, the inconsistency vanishes completely and the contradictory cognitions disperse totally like dust. For example, a group of sufis, being in a state of intoxication, speaks of the Essential-encompassment, and believes that Allah maintains, by His very Being, encompassment of the worlds, this doctrine goes against the tenets of the ulama of the Truth who consider the encompassment to be a knowledgewise (cognitional) one. In reality the opinion of the ulamà is nearer to the real fact. ++Again, these very sufis declare that the Being of

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Allah is subject to no restrictions and is not known by any knowledge. Now the restrictions of encompassment and immanence regarding Him go against that declaration. The truth is that His Existence is Inconceivable and Incomparable and no command has way towards Him. Hang there around Him, bewilderment and ignorance, and exist there total incomprehension and mere wandering. Encompassment and immanence have no access to that Sublime Court except that if the sufis having these tenets advance the excuse that their intention by the Essence is the First Determination, and as they do not consider that an addition to the Determined, take it for the exact Essence and as the First Determination is called Unity and is immanent in all created things, the doctrine of Essential-encompassment as such then holds true. Herein again is a subtle point. It should be understood that the Divine Essences near the ulamà is an Inconceivable and Incomparable Entity and whatever is there besides that, it is superaddition to that. If that Determination gets verified near them, it would be an additional thing and would fall out of the circle of the Inconceivable Divine Essence. Therefore, Its encompassment would not be called Essential-encompassment.+ The sight of the ulamâ is higher than the sight of those sufis, and what is the Essence near the sufis, stands included in the "other" near the ulama. Accordingly should be estimated the concepts of the Essential-nearness and co-Presence. Agreement of the inward cognitions with the outward shariah-ordinances completely and perfectly to the extent that there be not even a slight and minute disagreement between the two is realizable only in the station of veracioushood (siddiqiyat), which is higher than any saintly station. Above the station of veracioushood is the station of prophethood. The cognitions that have descended upon the Prophet through revelation, become revealed to the veracious (siddiq) by inspiration. Between these two cognitions there is no difference other than that between revelation and inspiration. How then there can be any room for disagreement. Every station that is below the station of veracioushood is marked by a kind of inebriety. Prefect sobriety is only in the station of veracioushood. The other difference between these two cognitions is that revelation is error-free whereas inspiration falls in the circle of conjecture. Since revelation is by the mediation of an angel and the angels are sinless beings, the possibility of error is non-existent in their case. The inspiration though is related to a high station, i.e. the heart, and the heart belongs to the command-domain, yet a kind of relation between the heart on the one hand, and wisdom and the carnal-soul on the other hand, confirmedly exists. The carnal-soul though becomes "restful" by purgation,

Yet leaves not the carnal-soul ever

Though restful, its characteristic feature.

Hence, there exists the possibility of error in this station. It should be understood that there are benefits and advantages in the retention of characteristics of the carnal-soul even after it has become restful. If the carnal-soul is completely restrained from exhibiting its characteristics, the way towards advancement would be blocked. The soul would become like an angel and remain confined in its station, as its progress depends upon the opposition of the carnal-soul. If the element of opposition is not in the carnal-soul, whence the progress would come from. The lord of the worlds, after his return from a battle with the unbelievers said once: "We have returned from a smaller battle towards a greater battle," thus, called the battle with the carnal-soul the greater battle. At this stage, the opposition of the carnal-soul lies in the renouncing of resoluteness and preference, rather, in making the intention thereof, and not by actual renouncing. The repentance and remorse, humbleness and entreaty, that follow after this intention towards the Divine Court, help complete the task of a year in an instant.

We now return to the real matter. This is an established fact that everything wherein characteristics and qualities of the beloved are found becomes beloved due to its resemblance to the beloved. A description of this secret is given in the verse: "Follow me, Allah will love you," (Q-3:31). Hence, the effort to follow the Prophet's examples conveys to the station of belovedness. It is therefore necessary for every wise and prudent man to make full effort towards the following of His Beloved, outwardly and inwardly. The talk has become too lengthy but hope to be excused, since the beauty of the talk proceeds from the Absolute Beautiful, the longer the talk, the better: "Though the sea became ink for the Words of my Lord, verily, the sea would be used up before the Words of my Lord were exhausted, even though We brought the like thereof to help," (Q-18:109). The topic should be changed to a different direction. The bearer of the well-wishing letter Maulànà Muhammad Hàfiz, is a savant and has a large family and because of having no livelihood means intends to join army. It would be a great favour from you if you kindly advise Sheykh Jeu to fix a

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regular stipend or some kind of financial aid for the said person. Causing any more inconvenience is not right.

Epistle -42

On the description that the best burnisher for removing the rust of the love of "other- than Allah, from the heart's comprehensive reality (haqiqati jami-ah qalbiyah l ) is the following of the sunnah, has this also written to Sheykh Dervish.

May Allah protect you and grant you long life. Man stands deprived and forsaken so long as he is contaminated by the filth of diverse attachments. Burnishing the mirror of the Comprehensive Reality from the rust of the love of "other" than Allah is a must. The best burnisher for the removal of that rust is adherence to the shining sunnah of Hazrat Mustafa. The base of this adherence lies in abandoning carnal habits and in renouncing black ceremonies. Glad tidings be unto him who stands honoured by this bounty, and woe unto him who is deprived of this great wealth. The other thing in the mind is that the respected brother Miyàn Muzaffar, son of late Sheykh Ghuran, is among the notables and comes of a noble ancestry. His family is big and his condition pitiable. Causing any more inconvenience is not right. And peace be upon you and upon him who follows the Guidance.

1. haqiqati jami-ah: comprehensive reality (of the heart).

Commentary: Man is a combination of the command-world and creation-world with the heart serving as an intermediary between the two being enriched by both. Therefore, all the excellences of the two worlds present in the totality of man are present in a compendious form in the unity of heart. Hence the words " haqiqatijami-ah".

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Epistle-43

On the description that unification is of two kinds, visional and existential, that the visional one is necessary because vanishing is related to that, that the visional unification, contrary to the existential unification, does not go against wisdom and the shari-ah, that the sayings of the masha-ikh who are spectators of unification ought to be so interpreted that they conform with the visional unification and there remains no disagreement, that the visional unification belongs to the station of ocular-conviction (ainul-yaqin) which is the station of bewilderment. When one, having passed this station. reaches the realised-conviction (haqqul-yaqin), keeps away from that kind of states, and in relevant questions and answer, and illuminating examples, has written to Sheykh Farid Bokhari. the emblem of lordship and the image of nobility.

May Allah keep you in peace and protect you from that which is disgracing to you and save you from that which stains your dignity. ++The unification experienced by this exalted sect during the journey is of two kinds, visional unification, and existential unification. Visional unification is to see the One, i.e. the traveller's visioned is none save the Sole One. Whereas, existential unification means affirming the existence of a Single One and considering "other" than That non-existent, and notwithstanding its nonexistentness, declaring it site for the appearance and place for the manifestation of that Single One. Hence, the existential unification falls in the category of "cognitional-conviction", and the visional unification falls in the category of ocular-conviction. Visional unification is of the requisites of this Path, since the realisation of vanishing depends upon this unification and the ocular-conviction is not achieved without that. Since vision of One Being with total absorbedness Therein necessitates a total missing of "other" than that One Being. Contrarily, the existential unification is not like this, i.e. it is not a requisite. Since cognitional-conviction can be attained without that gnosis as it is not conditioned by a negation of "other" than that One. The net result is that the domination and prevalence of the knowing of the One is necessitative of not-knowing what is besides that One. For example a person has a positive conviction as to the existence of the sun, the domination of this conviction does not demand considering the stars naught and non-existent in those moments. But when he would see the sun, would not be able to see the stars, and the vision to him would be nothing save the sun. Yet at that time when he is not seeing the stars, he knows that the stars are not non-existent, rather knows that they are existent but are hidden in

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the overwhelming radiations of the sunlight. This man stands as a rejecter of (the opinion of) the group that negates the existence of the stars and he knows the gnosis is incorrect. Thus the existential unification which is negation of "what is besides" the One Existence is at war with wisdom and the shari-ah, contrary to the visional unification wherein exists no conflict with wisdom and Shari-ah in seeing One. For instance, at sunrise the negation of stars and the consideration that they are non-existent is against the reality, but not seeing them at that time has no conflict. Rather, that not-seeing is due to the brilliance of the sunlight and weakness of the observer's sight. If the eye of the observer gets powdered with the brilliance of the sunlight so that it gets invigorated, it would see the stars distinct from the sun. This seeing pertains to the realized-conviction. The words of some of the mashà-ikh that outwardly go against the true shari-ah and have been interpreted by some sufis on the lines of existential unification, like the words of ibne-Mansoor, al-Hallâj, "I am the Truth," and like that of abi-Yazid al-Bistàmi, "Glory be to me," etc. etc. it is better and more appropriate that these should have been interpreted on the lines of visional unification and the contradiction removed. When that which is besides Allah disappeared from before their eyes, under the sway of this state they uttered these words and affirmed none other than Allah. The meaning of "I am the Truth," is, "The Truth is, and I am not." Since he does not see himself , does not affirm that. Not that he sees himself and declares it the "Truth", for it is blasphemy in itself. Here one should not say that "not affirming" implies negation and that is exactly existential unification. We say that "not affirming" does not establish negation since in those limits bewilderment holds sway and all laws become null and void. Also "Glory be to me" is fraught with the transcendence of Allah, not of the self because that already had gone totally beyond his sight and no declaration can be made about that. Claims of this kind come from some people at the stage of ocular-conviction - a stage of bewilderment. When they pass out of this stage and reach the stage of realized-conviction, abandon the like of such talks and do not cross the limits of temperance.

These days a large number of people of this group who appear in the robes of sufis propagate the doctrine of existential unification (tauheed) and consider perfection nothing other than that. Contenting with the cognitional-conviction, they have kept themselves from the ocular-conviction, and by their self-imagined meanings have underestimated the statements of mashà-ikh, and having made those the chief commodity of their trade, seek to project their unwholesome merchandise by these contemplations. If, supposedly, there occur such words in the writings of the earlier mashà-ikh which clearly affirm existential unification, those should be attributed to their beginning periods, when they were at the stage of cognitional-conviction, it was at that stage when they uttered those words. But subsequently they would have been passed ahead of this stage and carried to the stage of ocular-conviction. Here one should not say that just as they understand Him One, they also see Him One, and hence have share in the ocular-conviction. We say in return that the possessors of this unification have seen the symbolic shape of the visional unification, not that they have attained to this unification. + Visional unification has no comparison with its own symbolic shape. Since there is bewilderment at the time of attainment of this unification and any kind of doctrinal assertion is not possible then. The possessor of existential unification notwithstanding the vision of the symbolic shape of visional unification is among the men of cognitional-conviction as he negates the existence of "other" which is one of the doctrines that pertain to the cognitional-conviction. Bewilderment and knowledge both cannot be gathered together. Hence, it becomes established that the possessor of existential unification has no share in the station of ocular-conviction. Yes, if a man of visional unification could progress ahead of the station of bewilderment, he is then granted access to the station of gnosis — the realized-conviction, where knowledge and bewilderment stand united. The knowledge which is without bewilderment, or is before bewilderment, is cognitional-conviction. This answer becomes clear by an example: A person who has capabilities of kinghood sees himself as a king in dream and realizes the signs of kinghood in himself. It is admitted that that person has not become king but has seen the symbolic shape of kinghood on his person, and in reality kinghood has no relation with that symbolic shape. Yes, this much this vision, though it occurred in the symbolic shape, indicates that that person is endowed with abilities that could enable him to attain to the reality of that shape. If he devotes all his energies and the Divine grace favours him, he would reach that position, but from ability to action there exists a tremendously great distance. Many irons have the quality of becoming mirror but so long as they do not become mirror, do not reach the hands of kings and do not get any share from their beauty. Oh, where have I wandered, but I say the reason for putting down these abstruse

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cognitions is that mostly the people of this age are adherents of the existential unification, some by way of imitation, some just through knowledge, and some other by knowledge mixed with little taste, while some by way of heresy and atheism. They recognize all from the Truth, rather the Truth Himself, and go on treeing their necks from the noose of the restrictions of the shari-ah and show lethargy in the performance of shari-ah orders and are happy and satisfied with the deal. If at all admit of their liableness to comply with the shari-ah ordinances, regard these as mere attachments and think that the real goal is beyond the shariah. Allah forbid, it is never so, and again Allah forbid, it is never so, we seek refuge with Allah from this ungodly belief. The tariqat and the shari-at are exactly identical with each other. There is not even a hair-breadth disagreement between the two. The difference is of comprehensiveness and exhaustiveness, ratiocination and illumination. Whatever is against the shari-ah is condemned, as it comes, "every reality which the shari-ah rejects infidelity." Keeping the shari-ah at its place, to strive after the haqiqah is the task of brave men.

May Allah grant us perseverance in the following of the lord of mankind. ++The abode of gnosis, the holy resort, my revered Khàjah had for some period of time the taste of the men of existential unification and would make mention of that in his letters and writings, but at last Allah out of His inexhaustible grace, lifted him up from that station and put him on the highway and freed him from the confinement of this gnosis. Miyan Abdul Haqq, one of his sincere disciples, related that one week before his death-illness he said: "I have come to know with ocular-conviction that the unification (existential) is a narrow alley, the highway is a different one. I did know this before but now I have this other conviction." This Faqir also in the companionship of the Khajah had the taste of unification (existential) for some time and the prerequisites of illuminative nature appeared in abundance in the support of this unification until the Divine providence passed me ahead of this stage and honoured me with the station It willed.+ Any further over this would merely be lengthening the talk. Miyàn Sheykh Zakariyà writes time and again from his district division showing deep respects for your high abode. He is unhappy with this revenue department job and in this world of means and measures your kind self is the only place for him to turn to and have hopes with. Apparently he has no shelter and refuge except your kind concern and hopes that you kindly would help him at present as have helped him before and would save him from the wolves of incidents. Due to deep sense of respect that he cherishes respecting yourself, dares not presenting his request to you and, therefore, has sought to present his case through this Faqir. Hope you kindly would accept his request.

Epistle-44

In the eulogy of the best of mankind, and on the description that the acceptors of his shari-ah are the best of all communities, and the deniers thereof are the worst of all the sons of Adam, and in the incitement to follow the shining sunnah, has this also written to Sheykh Farid, the abode of lordship, the owner of chieftainship.

Your kindly esteemed letter reached at a very good time and I was pleased to read that. Praise and thanks be to Allah that you inherit a share in the Muhammadiyah-poverty and it is from there that your love for the poor and keeping company with them comes. This incapable poor Faqir does not know what to write in return save a few sentences in Arabic that are narratives respecting the praise of your exalted Grandfather, the best of all Arabs, and make this eulogizing a means for his salvation in the hereafter. It is not to praise him but it is to adore my work by his praise.

My work adores Muhammad, I say that not

To adore my work by his mention, is what I sought

I say, and Allah is the granter of protection and help, verily Muhammad is the Messenger of Allah, the lord of the sons of Adam, the leader of the biggest crowd on the Day of Resurrection, the honouredmost of the formers and the laters near Allah, the first to rise from the grave, the first to come forward for intercession, the first whose intercession would meet the Divine acceptance, the first to knock at the door of Paradise and Allah would have that opened for him, the holder of the Flag of Praise on the Day of Resurrection under which would be Adam and other prophets. It is he who has said: "We are the last, and we are the first on the Day of Resurrection, I say this without any boasting, and I am the beloved of Allah, and the guide of prophets, no boasting, and I am the seal of prophets, no boasting, and I am Muhammad son of Abdullah son of Abdul-Muttalib. Verily, when Allah created the creatures, created me in the best ones. Then divided them into two groups, and placed me in the better one, then divided them in tribes, and placed me in the best tribe, then divided them in houses and placed me in the best house. I am, therefore,

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the noblest of them by breed and house, and I am the first one to come out when the people are raised from their graves, and I am their leader when they would be grouped, and their speaker when they would be silent, and I am the pleader of their cause when they would be stopped, and I am the messenger of glad tidings to them when they would be in despair. Dignity and the keys (of Paradise) would that Day be in my hand, and the Flag of Praise would that Day be in my hand, and I am the most honoured one of all the sons of idam near my Lord, and there would be circumambulating me a thousand slaves, so handsome as if they are hidden pearls, and when it would be the Day of Resurrection, I would be the leader, the speaker, and the intercessor of the prophets, and it is no boasting." If it were not for him, Allah would not have created the creation, nor would have shown His lordship. He was prophet when Adam was between water and clay.

The sinners have not to fear hold and shackle

When on their back is Muhammad, the Apostle

Hence, surely the confirmers of such a prophet, the lord of mankind, are the best of all communities: "You are the best of communities raised up for mankind," (Q-3:110), establishes that. The beliers of him are the worst of the sons of Adam: "The Arabs of the desert are worst in disbelief and hypocrisy," (Q-9:97), marks their condition. See who is the fortunate one They bless with the adherence to the shining sunnah and honour with the observance of the pleasing shari-ah. Today a small deed along with the confirmation of the trueness of his religion is equivalent to great many deeds. The Companions of the cave (the seven sleepers) attained high degrees due only to one good act and that was migration with the light of faith at a Lime when the enemies of Allah were dominant. As an instance, a little hesitation of soldiers when the enemy is gaining the upper-hand is so much striking and noticeable that much more than that goes unnoticed in peace times. Since Muhammad is the beloved of the Lord of the worlds, his followers also attain to the station of belovedness by following his examples. Since a lover makes his beloved everyone in whom he sees the likeness and qualities of his beloved, and on the same lines should be the estimation of the opposers.

Muhammad is the honour of both the worlds

Be dust of his threshold, else be dust on thy head

If the external migration is not possible, the internal migration should fully be observed, i.e. being with people and yet not being

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with them: "Perchance Allah will bring new things to pass afterward," (Q-65:1).

The festival of Naurose is near and it is known that the people there create disorder. After the disturbances are over, hope to have the honour of meeting you. Lengthening the writing any further is simply giving trouble. May Allah grant you firmness on the path of your noble ancestors, and be peace upon you and them to the Day of Resurrection.

Epistle -45

On the description of the comprehensiveness of Man which also is the cause of his perfectness as well as imperfectness, of the blessings of Ramazan and the matters connected with that, has written this epistle after the demise of his great sheykh from this transient world to Sheykh Farid giving thanks for the material subsistance which he was providing to the fuciara (dervishes) of the khanqah (monastery).

May Allah grant you steadfastness in the path of your noble ancestors and save you from the conditions that cause worries and sorrows as the months and the days roll by. The friends of Allah according to the tradition: "Man is with him whom he loves," are with Allah, and the relation with the body is a kind of barrier in this union and company. After the separation from this material figure and dark frame there is nearness after nearness and union after union; "Death is a bridge that joins the lover with the Lover," describes this reality, and the verse: "Whosoever has the hope of meeting with Allah, Allah 's term is sure to come," (Q-29:5), is a consolation for the yearning ones and a description of this secret. But the condition of us laggers-behind, bereft of the blessings of attendance on the divines, is bad and miserable while the deriving of benefits from the spiritualities of the grandees is a matter conditioned by conditions which everyone does not have the power to fulfil. But praise be to Allah, the Beneficent, the Benevolent, that after this appalling incident and sad happening, the supporter and the helper of these helpless fuqara (dervishes) has been appointed from the house of the lord of the world and religion, and has thus become the means towards strengthening this exalted Order and the cause for promoting this Naqshbandiyah Reference. This lofty Reference which is very rare in this region and the possessors whereof are very few in these countries, and since this is the Reference of the People of the House (Ahli Bait), it is quite becoming that its guardian be also from the People of the House,

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and it is quite befitting that its invigorator be also of those People so that the task of perfection of this great bounty does not fall into alien hands. Just as it is necessary for the fuqara (dervishes) to be thankful for this rare bounty (i.e. the Naqshbandiyah Reference), likewise it is upon them to be grateful for this worthy care-taking. Just as Man stands in the need of internal peace so also he stands in the need of external peace, and this need bas priority. Man is the neediest of all creation, and this multiplicity of his neediness has arisen from his comprehensiveness. Since whatever is required by all creatures is required by him alone, and everything that he stands in need of, stands attached to that, hence his attachments are more than those of all creatures, and each of the attachments constrains a further turn-away from the Divine Court. Thus from this aspect, Man is the most deprived of all creatures.

Man has been cast to the lowest of the low

From the heavenly heights lit with the Divine Glow

Shouldn't he toil upwards to regain the merit

None would be called more deprived than he of the writ

Whereas, the cause of his superiority over all other creatures also is this very element of comprehensiveness and from this aspect his mirror is the best kind one, so that all that which appears in the mirrors of all other creatures, appears in his single mirror. Hence, from this aspect Man is the best of all creatures, and from that aspect the worst of all the existents is he. From him were Muhammad, and abu-Jahl, the accursed.

There is no doubt that, by the Grace of Allah, it is yourself who is the cause of external peace of the fuqara, and according to: "The son is a secret to his father," cherish highly good hopes about you. Since your esteemed letter and worthy paper reached in Ramadan, it so came to my humble mind to describe some of the merits of this exalted month. It should be understood that Ramadan is a sublime month. Supererogatory deeds such as prayers, remembrance, charity etc. etc. observed in this month are equivalent to the corresponding obligatory deeds observed in other months, whereas the observance of an obligatory deed in this month is equivalent to the observance of that obligatory deed seventy times in other months. If anyone helps a faster by a meal at his fast-break, he is forgiven and his neck is freed from Hell-fire and he is given the same reward as that given to the faster without diminishing the faster's reward. Likewise, if anyone lessens the burden of his servant, Allah forgives him and frees his neck from Hell-fire. In the month of Ramazan, the Prophet would free

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the prisoners and whatever anyone would demand of him, would give that to him. If in this month anyone is blessed with the urge to give charities and do good deeds, this urge continues to persist in him the whole year, and if this month goes-by in disturbances, the whole year passes in disturbances. So far as possible, effort should be made to have peace of mind and this month should be considered a boon. Thousands of people deserving Hell are freed every night of this month, the gates of Paradise are wide opened, and the gates of Hell are closed. Devils are enchained and the gates of blessings are opened. Haste in breaking the fast and delay in the predawn meal is a sunnah. The Prophet e was quite particular in this matter. Perhaps in the delay of predawn meal and in the haste of fast-breaking lies a display of self-weakness and indigence which are in keeping with the status of servanthood. The breaking of fast with dates is a sunnah, and the words (meaning): "Went the thirst, became the veins welted, and the reward granted, willing Allah, the Sublime," should be pronounced while breaking the fast. The prayers of "travih" and complete recital of the Qur-an therein is a confirmed sunnah and brings great benefits. May Allah grant us power towards these deeds by the sanctity of His Beloved.

Besides, the inconveniencing is that your letter reached in the midst of Ramadan, but for this reason I would not have spared myself in complying with your order. Telling anything for the period after the said month, is foretelling the hidden and depending upon prolonged hopes.

In short, whatever way be your pleasure, I would not spare myself in any way since your rights externally and internally upon us fugard are proven. The Sheykh would often say: "The rights of Sheykh Jeu over you all are proven and confirmed." It is yourself who is the cause of this peace. May Allah grant you power for always doing desirable deeds by the sanctity of the Prophet and his dignified family. Any more over this would mean greatly inconveniencing.

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Epistle -46

On the description that the Existence of the Creator, His Oneness, the prophethood of Muhammad, and all that which came from Allahk through himt, are self-evident truths, and do not need any thinking or proof, has written this also to Sheykh Farid, writing profoundly about these truths.

May Allah, grant you firm hold on the path of your dignified ancestors and blessings and peace be upon the former and the more exalted ones of them firstly and upon the remaining ones of them secondly. The existence of the Creator and similarly His Oneness, the prophethood of Muhammad, the Messenger of Allah, and all that which came through him from Allah, are self-evident truths and need not any thinking or evidence provided the comprehending faculty be protected from evil calamities and hidden diseases. The straining of sight and thought in these things is only so long as the existence of disease and the presence of calamity is there, but after deliverance from the heart-disease and removal of the eye-cover there is nothing save clarity. For example, to a bilious person the sweetness of candy and sugar-cane needs proving so long as he is suffering from bile, but after the deliverance from this disease there is no need of any proving. The need (of proof) caused by the existence of the calamity has no clash with the reality. ++The poor squint-eyed fellow who sees one person as two and denies his oneness is helpless. The presence of calamity in the squint-eyed fellow does not eliminate the definiteness of the person's oneness nor it entails proving. It is an established fact that the scope of ratiocination is very limited and it is difficult to acquire conviction through reasoning. Hence to acquire sure faith, the effort to get rid of the heart-diseases is essential.+ For a bilious one to get certainty about the sweetness of sugar-cane, it is more necessary to get rid of bile than to build arguments in support of the sweetness of sugar-cane. How can he get certainty by arguments when his taste declares the sugar-cane to be bitter due to the disease of bile. Same is the condition of that which we are talking of. The carnal-soul is innately a denier of the shari-ah ordinances, and a prompter against them by nature. Hence, to attain certainty concerning these true ordinances by reason in spite of the rejection of the reasoner's intuition, is very difficult. The purgation of the carnal-soul is therefore very necessary as the attainment of certainty without purgation is a very difficult task: "Verily he succeeded who purgated it and indeed he is a failure who corrupted it," (Q-91:9,10). Thus it becomes established that the denier of this shining shari-ah and this manifest and clean religion is like the denier of the sweetness of sugar-cane.

Oh, the sun is blameless if thou art blind

The object of journey and travelling is purgation of the carnal-soul, purification of the heart, and freedom from the internal calamities and heart-disease which the verse: "In their hearts is disease," (Q-2: 1 0), points out, so that the reality of faith be achieved. In spite of these calamities, if there is faith, it is merely outwardly and that is ail. Since the carnal-intuition bids against that and is insistent upon the reality of its self-infidelity. The similitude of this kind of faith and the formal confirmation thereof is like the faith of a bilious one about the sweetness of candy and sugar-cane, as his intuition witnesses against that. The real certainty as to the sweetness of the sugar-cane comes only after the disease has departed. Hence, it is after the purgation of the carnal-souland the restfulness thereof that the reality of faith emerges and becomes intuitive. This kind of faith is not subject to fading. The verse: "Behold! verily on the friends of Allah there is no fear nor shall they grieve," (Q-10:62), describes the state of such a believer. May Allah bless us with such perfect and real faith by the sanctity of the Untaught Qershi Prophet.

Epistle -47

Expressing his grief over what vent in the past times when the infidels were dominant and the followers of Islam were despised and forsaken, and awakening to the fact that it is better to make full efforts towards the propagation of the religion right from the beginning of the rule lest a misled and misleading one should appear amidst and disturb the harmony of the Muslims and revert them to the state of past times, has written this also to Sheykh Farid.

May Allah grant you firmness on the path of your dignified ancestors and blessings and peace and bounties be upon the most distinguished of them, the lord of the worlds firstiy, and upon the rest of them secondly.

An emperor is to the world as the heart is to the body. If the heart is sound, the body is sound, and if the heart is unsound, the body is unsound. The correction of the emperor is the correction of the world, and the corruption of him is the corruption of the world. You know well what in the past bas befallen the followers of Islam. The disgrace of the Muslims in the past ages, notwithstanding that they faced liard times, had not been to this

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extent because the Muslims would stick to their religion and the infidels would follow their tradition: "Unto you your religion and unto me my religion," (Q-109:6), describes the reality. But in the recent past the infidels would over-bearingly enforce ungodly laws in this Muslim country and the Muslims being suppressed were unable to put the laws of Islam in effect, and if they did, were killed. Oh, what a misery, what a calamity, what a pity, and what a sorrow. The followers of Muhammad, the Messenger of Allah, the beloved of the Sustainer of the worlds, were tyrannized and disgraced and his rejecters were in honour and power. The Muslims with injured hearts would mourn over Islam while the enemy would tauntingly put sait on their wounds. The sun of guidance was hidden behind the veils of wickedness and the light of truth was tut-off and prevented by the coverings of falsehood. Today when the good tidings of the downfall of the opposers of Islam and of the enthronement of the king of Islam have reached the ears of every special and common, the followers of Islam have laid it upon themselves to support and help the king and guide him in spreading the shari-ah and in strengthening the religion, be this help and support verbally or manually. The greatest help but is to explain the issues of the shari-ah and to clarify the articles of faith according to the Book and the Sunnah and Consensus of the Ummah lest some innovator and heretic should step in and lead astray and play havoc. This sort of help is special to the righteous ulamà who have their attention directed towards the hereafter. The world-seeking ulamà whose aim is this vile world, their company is a deadly poison and their corruption is contagious.

The savant that aspires after the worldly heights and delights

Lost and astray himself, how could he ever lead to the lights

Every calamity that has befallen the adherents of Islam in the past was due to the wretchedness of this group. They mislead the kings, the seventy two false sects that followed the path of vice, their leaders were these corrupt ulamà. There have been few people other than ulamà that have chosen the path of evil and their evil has affected others. Most of the ignorant people who disguise as sufi s in this age are akin to the corrupt ulamà and their corruption is contagious as well. It is obvious that if one who has all powers to help, draws back from extending his help and there occurs rift in the system of Islam, this neglecter is liable to punishment. This humble Faqir, therefore, intends to join the group of the helpers of the Islamic state and do every effort in this respect. It is possible that according to: "He who increases the group of a people by joining them he would he counted as one of them," this Faqir would be counted in this exalted group. The similitude of myself is as the similitude of the old woman who joined the buyers of Yusuf, the Apostle, with a little self spun yarn. It is hoped that the Faqir would, God willing, soon have the honour of visiting you. It is expected from you that you kindly would do your best, in private and in public, to propagate the shari-ah Muhammadiyah as Allah, by His Grace, has granted you power and closeness to the king. The bearer of the slip, Maulànà Hàmid, receives pension from the king but last year he collected it from your good self. This year also is going there hoping to get it from your court. May the real and virtual blessings be granted to you.

Epistle -48

Emphasizing the observance of due respect to ulama and tulaba that are bearers of the shari-ah, has written this also to Sheykh Farid Bukhari, the image of dignity and lordship.

May Allah grant you victory over the enemies by the sanctity of the lord of the prophets. I felt honoured by reading your esteemed letter whereby you intended to please the fuqara. You had written in the letter, addressed to Maulànà Muhammad Qalij, that some amount for the expenses of tulabà (students) and sufis has been sent. Your giving the tulaba preference to the sufis in the mention shows your high-mindedness and is highly pleasing. According to the dictum: "The exterior is the index of the interior, » it is hoped that your interior is also receptive of the superiority of this exalted community over the sufis for, "From every vessel comes out that which is contained therein."

Every jar pours out that which it contains

In the preference of tulabà lies the propagation of the shari-ah. They are the upholders of the cause of Shari-ah and the propagation of the creed Muhammadiyah depends upon them. Tomorrow, the Day of Resurrection, They would question about Shari-ah, and would not question about mysticism. Entrance into Paradise and escape from Hell is related to the observance of Shari-ah. The prophets who are the cream of creation have invited to the shari-ah, and the salvation too rests upon it. The object of the advent of these grandees is the propagation of the shariah-ordinances. Hence, the highest good is to make effort for the propagation of Shari-ah and to revive any of its ordinances, especially at a time when the Islamic rites have been effaced.

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Spending billions in the path of Allah does not equal the effort aimed at giving currency to any of the articles of Shari-ah, since therein lies the following of the prophets, the most dignified ones of all creatures, and cooperation with them. It is an established matter that the choicest virtues have been allotted to them, whereas spending billions has been made possible to the non-prophets also. In the observance of Shari-ah lies an ail-out opposition to the carnal-soul, since the shari-ah has been framed for the opposition of the carnal-soul, while in spending the money sometimes it is so that the carnal-soul also cooperates. Yes, the money spent for the cause of Shari-ah and for the propagation of Religion receives high appreciation. Spending a penny with this intention equals the expending millions with other intentions. Here one should not question that how it is that the talib captive has been preferred over the sufi free. We say in answer that the questioner has still not understood the real meaning of the discourse. A talib, in spite of captivity, is instrumental in the salvation of creatures, as the preaching of the shariah-ordinances is through him, though he himself benefits little from it. Whereas the sufi, in spite of freedom, has isolated himself and has nothing to do with creatures. It is an accepted fact that the person upon whom depends the salvation of many is better than the person who is concerned with the self-salvation alone. Yes, the sufi that has been returned to the world alter vanishing and abiding, and the journey from Allah with Allah, and has been given the task of inviting people, has share in the station of prophethood and is among the preachers of Shari-ah and thus has the status of the shariah-ulamà. "That is the bounty of Allah bestows upon whomsoever He will, and Allah is the owner of the highest bounty," (Q-62:4).

Epistle -49

In the incitement to gather both the wealths, that of decorating the exterior with the shariah-ordinances and of liberating the interior from what is "other" than Allah, has written to Sheykh Farid.

May Allah, bless you with the formal wealth and the substantial blessings. In reality, the formal wealth is decoration of the exterior with the ordinances of the shari-ah Muhammadiyah, and the substantial blessing is liberation of the interior from the captivity of what is besides Allah. z. Let us see who is the fortunate one whom They dignify with these two distinctions.

This is the task and all other is naught

Any further writing is mere troubling.

Epistle -50

On condemnation of the wretched world, has written to Sheykh Farid.

May Allah grant freedom from the servitude of what is "other" than Him and make captive of Himself by the sanctity of the lord of mankind rendered secure from errors. The world apparently is sweet and lively and fresh in appearance, but in reality it is a poison deadly, an asset empty, and an engagement unhappy. Its approved is disgraced, and its lover is lunatic. Its likeness is as filth covered with gold-foil. Its similitude is as poison coated with sugar. Wise is he who is not fascinated by this worthless merchandise, and is not enchanted by this kind of hopeless chattel. The sages have said that if a person leaves behind a will that his wealth be given to one of the wise men of the time, it should be given to some ascetic because of his being uninterested in the world and this uninterestedness is because of his goodly understanding. Any further writing is mere prolonging.

Besides, the inconveniencing is that Sheykh Zakariya in this old age has been assigned the duties of revenue officer. He, amidst his responsibilities is more afraid of the earlier reckoning which is much easier than the later reckoning and to him your kind attention is the greatest help in this world of measures and means. It is hoped that his narre would appear in the list of your servants in this new office also as he is one of the servants of your high court.

Give me your heart and see my courage and care

Though a fox-like being I have, see my leonine dare

May the formal and the substantial wealth be granted to you by the sanctity of the Untaught Prophet and his dignified family

Epistle -51

On encouragement to the propagation of the shining shari-ah, has this also written to Sheykh Farid, the abode of lordship.

I beseech Allah, that the principles of the shining shari-ah and the ordinances of the bright religion fend power and propagation through the noble existence of the descendents of those great divines (i.e. the Prophet and his immediate descendents),

This is the task and all other is naught.

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Today when the followers of Islam are in such a whirl of beguilement, the hope of their rescue is only through the family-boat of the best of mankind. Said the Prophet: "The similitude of my family is as the boat of Noah, whosoever boarded it, got saved, and whosoever remained behind, perished" Hence, spend all your aspiring courage to attain to this great fortune. By the Grace of Allah, rank and majesty, grandeur and glory of all kind are available which added to the self-nobility would help carrying the bail of initiative with the stick of good fortune ahead of all. It is for the sake of promotion and propagation of the true shari-ah that this humble Faqir has sought to address you by words of this kind. The crescent of the blessed month of Ramazan has been seen in Delhi and realising the respected mother's wishes for staying, stayed until the completion of the Qur-an. The future rests with Allah. May the good luck of both the worlds be granted to you.

Epistle -52

On the condemnation of the carnal-soul, and on the description that its disease is innate, and concerning the cure of that disease, has written this also to Sheykh Farid, the abode of lordship.

Your kind and esteemed letter wherewith you so cordially and kindly have distinguished this sincere well-wisher, felt honoured to read its contents.

May Allah augment your reward, elevate your status, expand your bosom, and facilitate your task, by the sanctity of your dignified Ancestore. May Allah grant us steadfastness in his adherence externally and internally, and may Allah be kind to the servant who said amen.

Secondly, a few sentences about a bad companion and ill-natured mate are written, please hear them with acceptive hearing. My master and respected sir, man's urging-soul has been originated upon the love of rank and realm and its all efforts are to gain the upper hand over its colleagues, and it is naturally disposed towards seeing all creation to be in need of itself and obedient to its commands and prohibitions while in itself to be in need of and in subordination to none. This is a claim of godhead on its part and of partnership with the Incomparable Creator. Rather, this degenerate is not happy with mere partnership, but wants to be the sole master of all and no less, and that, everyone should be its subject. It comes in a heavenly tradition: "Be inimical to thy carnal-soul, verily it is firm in My opposition." Thus, helping the carnal-soul by acquiring what it desires in rank and realm, mastery and superiority is helping an enemy of Allahe and providing strength to it. The ill of this master should fully well be realized. It comes in a heavenly tradition: " Pride is My mantle and Greatness is My lower-cloth, and whosoever disputes with Me in either of these, I will cast him in Fire and I do not care."

This mean world stands cursed and damned near Allah because its acquisition is helpful in fulfilling the desires of the carnal-soul, and he who helps the enemy deserves curse. Poverty became the pride of Muhammad because therein lies for the carnal-soul frustration of its desires and humiliation of its self. The object of the advent of prophets and the wisdom underlying the hardships of Shari-ah is humiliation and ruination of this very urging-soul. The ordinances of the shari-ah have come to annihilate the egoistic tendencies. The more the doing of deeds in keeping with the shariah, the greater the weakening of the egoistic tendencies. Hence, the observance of one of the ordinances of the shari-ah, as far as obliteration of the egoistic tendencies is concerned, is better than the self designed acts of self-mortification done over a thousand years. Rather, such efforts and acts of self-purification as are not in keeping with the shining shari-ah promote and invigorate the egoistic instincts. The Brahmans and the Yogis have not left anything of the nature of spiritual efforts and toils, but naught of gain came forth from them and nothing save strengthening of the carnal-soul and promoting thereof did increase. For example, spending one dinar in obligatory alms required by the shari-ah is more effective in ruining the carnal-soul than spending one thousand dinars at personal will, and eating on the day of Ieed obeying the shari-ah order is more helpful in annihilating the desires than fasting for years at own free will. Saying two rakats of the morning prayer in congregation, which is simply observing one of the sunnah, is far better than night-long supererogatory prayers with the morning-prayer said missing the congregation. In short, as long as the carnal-soul remains unpurged and unpurified of the melancholic filth of greatness, the salvation is difficult. The worry to get rid of this disease is necessary lest it should lead to eternal death. The good saying: "there is no deity save Allah," phrased for the negation of the outer-stretch and the inner-self deities, is most helpful and suitable for the purgation of the carnal-souland the purification thereof. The grandees of the Method have chosen this very "good saying" for the purgation of the carnal-soul,

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Unless the path is cleaned by the broom of la (no god)

Hard is access to the world of illallâh (save Allah).

Whenever the camal-soul rises to the point of unruliness and breach of the covenant, faith then should be renewed by the repetition of this saying. Said the Prophet: "Renew your faith by saying: there is no deity but Allah." There is no escape from an ever repetition of this saying as the urging-soul is always malevolently disposed. Regarding the excellences of this saying it comes in a tradition: If all the skies and the earths are placed in one pan and this saying is placed in the other pan, this pan will clearly be heavier than the other pan. And peace be upon him who follows the Guidance and sticks to the Examples of Mustafà.

Epistle -53

On the division of the corrupt ulama which has become a cause of ruination of the world, has this also written to Sheykh Farid, the abode of lordship.

May Allah grant you steadfastness on the path of your dignified ancestors. It has been heard that the king of Islam (Jahângir), out of his noble muslim nature which he inherently possesses, has ordered you to select four persons from the pious ulamâ to remain present in the court and act as shariah-advisors so that nothing goes against the shari-ah. Allah be praised for that, what could be a greater delight to the mourners than this matter. This humble Faqir also hereby seeks to approach Your Excellency in this matter as this matter has a number of times been discussed before. Seeing it as an exigency of the situation, the Faqir cannot keep himself from speaking and writing concerning this matter hoping at the same time to be excused because need makes a man mad. This is, therefore, to say that such pious ulamâ that be free from the love of rank and realm, and dedicated to the propagation of Shari-ah and the solidarity of creed without any personal motives, are very few, rather fewer. In case of being infected with the love of riches, each one of these ulamâ would adopt a course of his own choice, blow his own trumpet, and by bringing out conflicting issues, seek to gain nearness to the king, and thus the project of religion would inevitably fail. In the times past, it was the division of ulamâ that cast the world in afflictions and the same problem of company (of the corrupt ulamâ) is now also looming over, what could then be chances of propagation (of the shari-ah). Rather, it would become a means towards ruination of the religion. We seek refuge with Allah, from that and from the evil of corrupt ulamâ. It seems better that only one savant (alim) should be chosen for this purpose. If it is possible to find one of the hereafter-minded it is a great blessing as his company is like the Red Sulphur, and if not, then get one of this genus after due investigation. Since "what cannot be obtained wholly, should not be abandoned totally." I do not know what to write, but just as the deliverance of creatures is dependent upon the existence of ulamâ, likewise the worldly loss is also related to them. Best of the ulamâ are best of the world, and worst of them are worst of the creatures. The Divine guidance and beguilement have been related with them. One of the divines saw the Devil (Iblis) sitting idle and jobless, he enquired of him the reason of that. He said: " The ulamâ of the time are doing my job and are sufficient for seducing and misleading."

The savant that aspires after worldly heights and delights

Lost and strayed himself, how could he lead to the Divine lights

In short, correct thinking and dedicated consideration are necessary before taking any step, rince if the situation goes out of control, no remedy would be possible. It is a place to feel shame for talks like this with people endowed with correct foresight but considering this matter a means towards self-benediction, I have given the trouble.

Epistle -54

On the description that keeping away from the company of innovators is necessary, that the ill of the company of an innovator is greater than the ill of the company of an unbeliever, that the wretched shi-a sect is worst of all the innovating sects, and in relevant matters has written this also to Sheykh Farid, the abode of dignity and lordship.

May Allah add to your reward, elevate your status, facilitate your task, and expand your bosom by the sanctity of the lord of mankind protected from error. . "He who does not give thanks to people does not give thanks to Allah." Hence it is laid upon us fuera to give thanks for your favours. Firstly, because you have been the cause of external peace for our Khajah" and it was because of you that we, in that state of peace, continued our quest for Allant, and received many benefits. Secondly, when the state reached "I became chief due to the death of the chiefs," you again were the cause for keeping the assembly of the fugarcî continue and the means for settlement of the seekers. May Allah' a reward you on our behalf with the best rewards.

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If every hair on my body becomes tongue

A thousand together cannot give a single thank

This is the wish that Allah save you from what is undesirable and improper in this world and in the hereafter by the sanctity of your Grandfather, the lord of the prophets . This Faqir is far away from your blessed company and it is not known what kind of people sit in your worthy assembly and who are the associates in private and public.

Burning in grief I remained awake in my plight

Would that I knew with whom thou passed the night

Believe it that the ill of the company of innovators is greater than the ill of the company of unbelievers, and the worst of all the innovating sects is the sect which bears grudge against the Companions of the Prophet. For Allant in His Glorious Qur-àn names them unbelievers, "So that He may enrage the unbelievers with (the sight of ) them, "(Q-48:29). It were the Companions who propagated the Qur-àn and the shari-ah, attack on them means attack on the Qur--àn and the shari-ah. The Qur-àn is a compilation of Hazrat Usmàn, if Usmân stands attacked upon, the Qur-àn and the shari-ah stand attacked upon necessarily. We seek refuge with Allahe, from the tenets of atheists. The disagreements and dissensions that took place among the Companions were not due to egotism. Their carnal-souls had attained purgation and had become free from corruptness in the company of the best of mankind. This much I know that Hazrat Amir was in the right and his opponents were in the wrong. But this wrongness is a free-attempt error, and does not mean committing sin. There is no place for blame in this kind of error. Rather, a measure of reward is there for the erring person. Yazid, the unblessed, was not of the Companions and no one has any doubt about his wretchedness because what he, the unblessed, did even a staunch unbeliever would not have done. Yet some of the ulamà of the men of tradition have hesitated in condemning him, not because they were happy with him but because of the probable repentance and penitence on his part later on.

In your esteemed gathering, something from the authentic books of the time-star Bandagi Makhdum Jalianiyàn should be read everyday in order that it becomes known how has he praised the Companions of the Prophet, and with what respect has he spoken of them so that the enemies be humiliated and disgraced. These days this wicked group has become quite powerful and is scattered in the outskirts and bordering regions. It is for this reason that a few sentences have been written in this context so that there be no room for such wicked ones in your blessed assembly. May Allah :gt firm you on the liked path.

Epistle -55

Expressing his love has written to Sheykh Abdul Wahhab Bukhari, the abode of lordship.

Since some time the heart has developed an attachment tinged with love to your attendants (intends Abdul Wahhab) which is something other than the previous relation. Because of that, involuntarily I keep invoking blessings upon you in absence. The lord of the worlds and the pride of creation has said: "Whosoever loves his brother, should inform him of that." I, therefore, see it more befitting and proper to make my love known. This love that has developed due to relationship with the Prophet, is a source of high expectations. May Allah, grant perseverance in their ( i.e. the people of the House) love by the sanctity of the lord of mankind.

Epistle -56

In the recommendation of a sayyid, has this also written to Sheykh Abdul Wahhab.

The holy personality coming of the scidcit of abounding blessings, being in the descendants of the lord of the religion and the world, is higher than the laudation and exaltation by a humble tongue except that considering it a means towards self-blessedness dare be done. Rather, self-commendation through that be sought and utterance to the love for them be given, which is a matter enjoined. O Allah, make us among their loyers by the sanctity of the lord of the prophetsem.

The bearer of the letter, Ney'az Mir, who comes of a venerable sayyid family and is a student and a pious person, is setting out towards those limits due to poor livelihood conditions. If there is any vacancy in your exalted court, the said person is able and deserving. Else, recommend him to any of your sincere acquaintances in order that he may be relieved of the worries of livelihood. Being sure that your attendants pay due attention to the cause of the poor and indigent, and are especially helping to the scidcit, I have dared writing few sentences. Though he could not

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earn the fortune of being bidden farewell at the time of his departure, yet he is among the sincere ones. May Allah grant firmness in sincerity and love for them (the sadat). Any further audacity better be avoided.

Epistle -57

As a piece of advice, has written to Sheykh Muhammad Yusuf.

May Allah, grant you steadfastness on the path of your dignified ancestors by the sanctity of the lord of the prophet. Piety is hereditary in your lineage and you should so pass the life as to prove worthy of this heritage. Ornament and decorate the exterior with the exterior of shari-at, and the'interior with the interior of shari-at, which means haqiqat (reality). Since haqiqat (reality) and tariqat (method) jointly stand for the reality of shari-at, and tariqat is exactly this very reality. It is not so that shari-at is something else, and tariqat and haqiqat are something else. For, this is heresy and atheism. The Faqir has a high opinion about you because of some happenings, some of which were disclosed to your respected father — may he be blessed. The remaining of the wanted is that Sheykh Abdul Ghani is a pious and good-natured person. If he comes to your exalted presence for some purpose, be considerate to him, and be peace and regards.

Epistle -58

On the description that the Path we are up to traverse is in all seven steps, that opposed to the mashâ-ikh (sheykhs) of other orders, the Naqshbandiyah masha-ikh (sheykhs) have begun the journey from the command-world, that the Path of these divines is the Path of the worthy Companions, and in connected matters. has written to Sayyid Mahmood, the abode of lordship.

++Your esteemed letter has reached. As it conveyed a keen desire to hear the sayings of this Eminent Group, a few sentences, therefore, are put down as a matter of answer to the enquired, and encouragement to the aspired. My master, this Path that we are up to traverse is altogether seven steps alter the number of human-subtleties. Two steps are in the creation-world being related to the body and the carnal-soul, and five steps are in the command-world being related to the heart, the soul, the secret, the hidden, and the hiddenmost. At each of these steps ten thousand veils have to be torn apart, be those veils luminous or dark: "Verily, unto Allah are seventy thousand veils of light and ' darkness." 1 At the first step placed in the command-world, the Act theophanies appear, at the second, the Attributive-theophanies, and at the third, the Essential-theophannies begin, and thereafter it is according to the degree-difference of these subtleties, as is not hidden from the travellers of this Path. At each step of the seven steps, one becomes farther from one's self and closer to Allah, so that utmost nearness is attained with the completion of these steps. It is at this stage that they (the travellers of the Path) are honoured with vanishing and abiding and attain to the degree of especial sainthood. Contrary to the masha-ikh of other Orders, the mashà-ikh of the exalted Naqshbandiyah Method have chosen to begin this journey in the command-world and cover the creation-world in the course of that journey. For this reason the Naqshbandiyah Path is the shortest of all Paths, and surely the end of others is registered in the beginning of theirs.

Assess my bloom by the verdure of my garden

The Path of these divines is exactly the Path of the Companions (Sahabah). These Grandees (Sahabah), would attain to such excellences by way of registration of the end into the beginning in the very first sitting with the Prophet which the perfect saints of the Ummah would attain to at the end stages.+ It is for this reason that Wahshi, the murderer of Hazrat Hanizah, ranks higher than Uwais Qarni, the highest ranking Tabe-i 2. Abdullà1 bin-Mubàrak was asked which one is superior, Amir Mu-aviyah or Umar bin-Abdul-Aziz? He replied: "The dust that entered into the nostrils of the horse of Mu-aviyah in the company of the Prophet (in jihad) is many times better than Umar bin-Abdul-Aziz." It is worth pondering over where would the end-degree of the people that have the end degree of others registered into their beginning-degree be, and how could that be comprehended by others: "And none knoweth the forces of Thy Lord save Him" (Q-74:31).

Taunts of the incompetents at the divines of this group

God forbid if 1 utter a word of complaint or rebuke

All the lions of the world are in circle in this chain

The cunning of the poor fox would in no way be in gain

1. This hadis qudsi is present in the Mishkâth in the words of and reported by the angel Gabril. Ibni Hajar Makki has declared it a genuine hadis.

2. The successor of a sahàbi (companion) is called tabe-i.

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May Allah give us and you the love of these unique people. The paper though is short, but unique cognitions and valuable facts have been recorded on it, it is anticipated that you would hold these dear, and be peace.

Epistle -59

On the description that three things are inescapable for the eternal salvation of Man, that salvation without following the people of tradition and congregation is unimaginable, that knowledge and deeds are acquired from the shari-ah, whereas sincerity is related to the following of the sufi-path, that the saints possess sincerity in all works, deeds, movements, and rests, has this also written to Sayyid Mahmood.

May Allah grant firmness on the path of the shari-ah Muhammadiyah, and make fully captive of His Divine Court. Your esteemed letter and pleasing dispatch has reached. It gave pleasure and conveyed your love-initiatives towards the fuqara and sincerity respecting this exalted community. May Allah increase it. You had asked for useful advice. My master, to get the eternal salvation, three things are inescapable for Man: knowledge, deeds, and sincerity. Knowledge is of two kinds: one knowledge is that which is required for deeds and the source thereof is the knowledge of jurisprudence (fiqh), and one knowledge is that which is related only to beliefs and certainty of the heart, being discussed in detail in doctrinal knowledge conforming with the approved opinions of the people of tradition and congregation — the delivered sect. Without recourse to the following of whom, salvation is unimaginable, and if a hairbreadth disagreement exists, there is danger after danger. This matter has become a certainty through correct illumination and clear inspiration, and has no room for any kind of dispute. Greetings be to him who has been granted the power to follow them and honoured with their imitation, and woe unto him who disagreed with them, and turned away from them, and denied their principles, and got out of their group. It is these who went astray and led many astray and denied the "seeing" and "intercession" and remained hidden from them the merit of Companionship and the superiority of Companions and they stood deprived of the love of the Prophet's family and devotion to the sons of Batool and, thus, remained barred from the immense blessings gained by the men of tradition. The Companions were unanimous in recognizing the superiority of abu-Bakr, as-Siddiq, to themselves. Said Imam ash-Shafe-i — a person most informed of the affairs of Companions —"The people were highly perturbed after the demise of the Messenger of Allah, and they did not find anyone better than abi-Bakr under the stretch of the sky so they entrusted their necks to him." This is, therefore, a verification from him that the Companions were unanimous about the superiority of as-Siddiq which in reality means that there was consensus upon his superiority in the first era of Islam and thus it becomes a decided matter not subject to rejection. As for the Prophet's family, their similitude is as the boat of Noah, he who boarded it got saved, and he who remained behind, perished. Some of the gnostics have said that the Messenger of Allah has compared his Companions with the stars, and by the stars people find way, and has compared his family with the boat of Noah, meaning that the boarders of a boat have to keep an eye on the stars to escape perishing. For, safety cannot be guaranteed without the consideration of stars. It should be understood that rejection of some means the rejection of them all, and they all had the distinction of Companionship of the Prophet in common. The distinction of Companionship is above all the distinctions and excellences and it is for this reason that Uwais Qarni, the highest ranking Tabe-i, does not reach the level of the lowest ranking Companion of the Prophet. Thus, there is nothing that could be compared to the merit of Companionship. Their faith had become visional by the blessings of Companionship and by witnessing the descending of the Revelation. None after the Companions reached that degree of faith. Deeds stem from faith and excellence therein is according to the excellence of faith. Whatever disputes and fights have taken place among them, have good explanations and sound judgment behind them. These did not arise from egotism and ignorance but from free-judgment and knowledge. If some of them went wrong in their free-judgment, there is yet a measure of reward for the mistaken ones near Allah. This is the middle course between the two extremes which the people of tradition have adopted and it is a safer and better path. In short, knowledge and deeds proceed from the shari-ah whereas the attainment of sincerity, which is like soul to the knowledge and deeds, is related to the travelling of the Path of sufis. So long as the journey untoAllah is not completed and the journey into-Allah is not realized, one is away from the reality of sincerity and deprived of the excellences of the sincere ones. Yes, the common faithful is also able to get sincerity in some of the deeds, but on the whole it is by

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effort and affectation. ++The sincerity which we are talking of is the sincerity in all utterances and acts, movements and rests, without any effort and affectation. This sincerity is related to the negation of the inner-self and the outer-stretch deities and is thus related to vanishing and abiding which again means attaining to the special-sainthood. The sincerity dependent upon art and affectation cannot subsist permanently. Unaffectedness calls for the permanence of sincerity which is the degree of Realized Conviction. Hence, whatever the saints of Allah, do, they do that for the sake of Allah, and not for the sake of their carnal-soul. Their carnal-souls have already been sacrificed for Allah. Their sincerity does not need correction of intention. Their intentions have become corrected through vanishing in Allah and abiding with Allah. For example, a person who is captive of his carnal-soul, whatever he does, it is for his carnal-soul, whether he evokes intention or not. But when this captivity of the carnal-soul is done away with, the captivity of Allah; gets established instead, and then whatever he does, that is for Allah's sake, whether he evokes the intention or not. The evoking of intention is a prerequisite for supposed deeds, for the prescribed ones, specifying is not necessary: "That is the bounty of Allah bestows upon whom He will, Allah is the owner of great bounty," (Q-62:4). The possessor of permanent sincerity is called mukhlis (chosen), and he who does not have permanence and is striving to get sincerity is called mukhlis (sincere). There is however a vast difference between the two. The advantage of the Path of sufis concerning knowledge and deeds is that the ratiocinative doctrinal knowledges become illuminational and great ease is achieved in the performance of deeds and the laziness caused by the carnal-soul and the devil disappears, and be peace firstly and lastly.+

Epistle -60

On the dispelling of thoughts and eliminating of delusions and in relevant matters, has this also written to Sayyid Mahmood, the abode of lordship.

++May Allah exalt you by permanent captivity of His Divine Glory as the real salvation lies in this captivity. The dispelling of thoughts and the eliminating of delusions is fully achieved in the Method of the divine Khàjgan. Some of the mashà-ikh of this exalted fraternity have undertaken a forty days seclusion (chilla) for expelling the thoughts and have succeeded in this prevention, keeping the thoughts from entering their interior during the forty days duration. Hazrat Khâjah Ahràr has said regarding this stage that the intended by dispelling of thoughts is the dispelling of those thoughts that prevent uninterrupted attention towards the Desired and not an absolute prevention of the thoughts. Of the devotees of this exalted Order, one dervish in compliance with the verse: "But the bounty of thy Lord rehearse and proclaim," (Q-93:11), so describes his state that the thoughts get dispelled from the heart to a degree that if supposedly the possessor of this heart is granted the age of Hazrat Noah, no thought would ever strike his heart without his being effortful in this dispelling, as everything which is by effort is timely and has no constancy. Rather, should he strive for years to have thoughts even then would not have them. Fixation of forty days implies striving and straining, and striving is the stage of Tariqat. Haqiqat is that which is free from striving and straining. Remembrance is in Tariqat, and recollection (yad-dasht) is in Haqiqat. Thus it becomes established that by preventing thoughts with effort, resorting to time periods of ten and forty days, permanent attention towards the Desired is not possible. The straining pertains to the degree of Tariqat, and in Tariqat permanence is unimaginable. Permanence is there in Haqiqat, as effort has no place in that degree. The in-coming of thoughts at the stage involving controlling-effort is prohibitive of permanent attention. The continuous supervision of the heart achieved by the initiates of this high Order is something different, and the continuous attentiveness that we want to describe means recollection (yad-dasht) which is the pinnacle of excellence. Hazrat Khàjah Abdul-Khâliq Ghijdwâni has said: "Beyond recollection is illusion", i.e. no other degree exists. By exposing these states, the object is to encourage the seekers towards this exalted Method, though this would increase nothing other than denial in the deniers: "He misleads many thereby and He guides many thereby." (Q-2:26).

It is a story to him who regards it a story

And a challenging message to him who meets it manly

To the Copts, the Nile is not water but full of blood

To the followers of Moses, it is all water, not blood,

and be peace and regards.+

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Epistle -61

On the incitement towards seeking the company of a perfect and perfecting sheykh, and avoiding the company of an imperfect one, and on relevant matters, has this also written to Sayyid Mahmood. the abode of lordship.

May Allah increase the quest for His Self and grant complete abandoning of everything that is resistive of union with the Desired, by the sanctity of the lord of mankind protected from error. Your kind esteemed letter has greatly honoured. Since it was expressive of desire and yearning and allusive of pain and thirst, was thus, very much pleasing to the sight. Desire is precursory to glad tidings of attainment to the Desired, and pain is preliminary to the union with the Aspired. One of the divines says: "If it were not desired to bestow, desire (talab) would not be given." Thus realizing that possessing the wealth of desire (talab) is a great bounty, one should shun everything that adversely acts upon it lest there occurs any weakness in it and any kind of coolness affects its hotness. The greatest means to save it is being constantly thankful for having this wealth, "If you give thanks, certainly I will give you more," (Q-14:7) , and continuous praying and begging to the Divine Court that the imploring face of him turn not away from the sanctuary of His Unfading Beauty. If the reality of imploration and self-humiliation is not there, then the show of imploration and neediness should not be abandoned: "If you cannot weep, feign weeping," describes this condition. This care-taking is only till such times as a perfect and perfecting sheykh is met, after that all self-desires should be entrusted to that divine and become like a dead body in the hands of a washerman. ++The first vanishing is vanishing in the sheykh and this very vanishing secondly becomes means for vanishing in Allah.

As long as thou art squint-eyed

The very Pir is thy object of worship

To benefit and be benefited calls for two-sided harmoniousness. Initially a seeker has no harmony with the Divine Court because of extreme lowliness and meanness, hence, a two-sided intermediary is needed and that is a perfect and perfecting sheykh. The biggest cause of slackness in the desire is adherence to a deficient sheykh who, yet having not completed the travelling and passion aspects, has seated himself on the sheykhood rug.+ His company is a deadly poison for a seeker and seeking his attention is a fatal disease. This kind of companionship lowers the high capabilities of a seeker and brings him from the peak to the foot. As an instance, the patient who gets medicine from an incompetent physician is after increasing his disease and bears a loss in his disease-resisting potentiality. In the beginning though that medicine seemingly lessens the disease but in reality that is harmful. This patient if supposedly goes to some competent physician, that physician would first think of neutralizing the effect of that medicine, would treat him by purgatives and after those effects have been neutralized, bother about curing the disease.

++The method of these divines rests upon company as nothing turns out by mere saying and hearing, rather, slackness in the desire appears instead. There is probability that after sometime I may set out for Delhi and Agrah, if you come alone and obtain something in face to face meeting and return quickly, the facility exists.+ Anymore over this is simply troubling. The remaining answers to the questions asked are: Hazrat Miyan Sheykh Tàj, the abode of sheykhood, the authority on gnosis, is a boon and a pious man in that province but your propensities have little harmony with his path. Without the channel of harmony, attainment to the Desiredk, is difficult. The decision, however, lies with you. It would be quite appropriate if you keep writing your states from time to time so that something from this side may also be written. The chain of sincereness thus remains in constant rotation, and be peace.

Epistle -62

On the description that the passion which is prior to travelling is not of the objectives, rather, that is a means of covering the stages of travelling easily, that the passion which is achieved after the travelling is of the objectives, and in connected matters has written to Mirza Hisamuddin Ahmad.

Praise be to Allah and peace be upon his chosen servants. The method of attaining union (with Allah) has two parts, passion, and travelling, and in other words, purification, and purgation. The passion that precedes travelling is not of the objectives, and the purification that precedes purgation is not of the goals.

The passion after the completion of travelling and the purification after having purgation, taking place in the course of the journey into-Allah, are of the desired objectives. The prior passion and purification simply provide ease in traversing the travelling paths. Without travelling the task cannot be accomplished, and without traversing the beauty of the Desired cannot be witnessed. The first passion is like form to the second passion, but in reality they

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have no comparison with each other. ++Hence the intended by registration of the end into the beginning, appearing in the writings of the masha-ikh of this exalted Order, is the registration of the form of the end into the beginning. The reality of the end cannot be contained into the beginning, and the end has no comparison with the beginning.+ This matter has in detail been explained in the letter on the ascertainment of the reality of passion, travelling etc. etc. In short, passing from the form to the reality is necessary. Being contented with the form leaving the reality is remoteness. May Allah keep us on the real reality and save us from the false form by the sanctity of the chosen Prophet and his pions offsprings.

Epistle -63

On the description that the prophets are in agreement on the fundamentals of religion, that these divines differ only in the secondaries of religion, and on the description of some terms they are agreed upon, has written to sheykh Farid, the abode of Iordship and the bestower of chieftainship.

May Allah grant us firm hold on the path of your honoured ancestors. blessings and peace be upon the most eminent of them first and upon the rest of them next. The prophets — blessings of Allah and peace and bounties, and benedictions of Him: be upon all of them generally and upon the most eminent of them especially — are blessings of Allah because through these divines a world has received the blessings of eternal salvation and freedom from unending captivity. But for their noble existences being absolutely self-sufficient, would not have informed the world of His Being and Attributes, and would not have shown the path towards these, and no one would have the cognizance of Him, and would not have inconvenienced with the observance of commands and prohibitions which has enjoined upon the servants out of His sheer grace in their own interest, and would not have separated the things pleasing to Him from the unpleasing ones. By what tongue could the thanks of this great bounty be given, and who has the powers to manage it. Praise be to Allah who lavished His bounties upon us and guided us to Islam and made us the confirmers of the prophets. These divines are in agreement on the fundamentals of religion. Their word is one respecting the Being and the Attributes of Allah, the Congregation and the Resurrection, the advent of prophets, the descending of angels, the descending of Revelation, the ever continuing bliss of Paradise, and the torments of Hell. Their difference is only in some ordinances related to the secondary aspects of religion. Allah, has revealed in every age to every resolute prophet some ordinances suitable for the people of that age and has enjoined particular ordinances. Abrogation of and change in the shariah-ordinances proceed from the Divine wisdom and providence and it quite frequently has happened that upon the same prophet, at different times, contrary ordinances by way of abrogation and change have descended. Of the agreed upon wordings of these divines, some are: Negation of the worship of those other than Allah, prohibition from attributing partner to not taking anyone among the creatures as the sustainer save Allah. These proclamations are special to the prophets. People other than their followers have not been honoured with this wealth, and none other than the prophets has spoken with such proclamations. ++The deniers of prophethood though admit that God is one, their condition is not free from two states, either they follow the people of Islam, or they believe God one in the necessity of existence, but not one in the right of worship. To the people of Islam, Allah is one with respect to the necessity of existence as well as the right of worship. The object of the good-saying (la-ilaha-illallah) is negation of the worship of false gods and affirmation of the worship of Allah.

The second proclamation special to these divines is their identifying themselves as human beings like other people and considering Allah alone to be the Deity worthy of worship, calling people towards Him, and declaring Him above any immanence or unitedness. The deniers of prophethood are not like this. The leaders among them claim godhead and affirm the dwelling of deity within their selves and do not hesitate in justifying the right of worship for and applying the noun deity to themselves. Surely, placing their steps as such out of the limits of servanthood. They get engaged in evil acts and shameful deeds, and the "permitted (mubah)" gains wider dimensions to them and they presume that nothing is forbidden for gods.+ Whatever they say, hold that good, and whatever they do, consider that "permitted". They themselves are misled and mislead others. For them, for their followers, and for their fellows is a painful chastisement. The second word which the prophets are agreed upon and their deniers have no share in that wealth is that these divines believe in the descending of angels which are absolutely sinless beings free from any relation or corruption, and consider them

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guardians of revelation and bearers of the word of Allah. Hence whatever these divines (the prophets) say, say from Allah, and whatever they convey, convey from Allah. The ordinances resulting from their free-judgment are supported by revelation, and if there occurs any mistake, Allah immediately corrects that by a decisive revelation. But the lords of the deniers that claim godhood, whatever they say, say from ownselves and consider it right due to the presumed self-godhood. Hence, justice should be done what is the weight of the words of a person and what good would come out in following him who in utter foolishness has declared himself a god and considers himself worthy of worship and wicked deeds come out of him due to this evil presumption.

A rich year is hidden in its bloom

The description of this kind of matter is only for a greater clarification, otherwise truth is separate from falsehood, and light is distinct from darkness. "Truth has come and falsehood has vanished away, surely falsehood is ever bound to vanish," (Q-17:82).

O Allah, make us firm over the following of these grandees - upon them be blessings and peace first and last. The remaining of the wanted is that you know well Miyàn Pir Kamâl, the abode of lordship, and there is no need of writing anything in this regard. However, this much is there that the Faqir has since sometime the pleasure of his acquaintanceship. It is since long time that he has the longing to kiss your threshold but in the meantime was stricken by weakness and remained on bed for a long time. Now having recovered has set out to be in your exalted presence anticipating your kindness.

Epistle -64

On the description of corporeal and spiritual pleasures and pains, and encouraging to bear patiently bodily afflictions and pains, and on matters relevant, has this also written to Sheykh Farid, the abode of lordship and the bestower of chieftainship.

May Allah keep you in peace and protection in both the worlds by the sanctity of the lord of humans and jinns. Worldly pleasures and pains are of two kinds, bodily and spiritual. Everything wherein lies pleasure for the body, lies pain for the soul, and everything wherewith the body is pained, the soul is delighted. Hence, the soul and the body are opposed to each other. In this world the soul has descended to the state of body, has become captive of the body and of that which is bodily, and has thus developed the order of body and becomes delighted by its delightedness and distressed by its distressedness. This is a stage of cattle-like people: "Then We reduced him to the lowest of the low," (Q-95:5), comes true respecting their condition. If the soul does not get freedom from this captivity and return to its real homeland, then woe, and a thousand woes.

Man has been cast to the lowest of the low

From the heavenly heights lit with the Divine glow

Shouldn't he toil upwards to regain the merit

None would be called more bereaved than he of the writ

This is due to disease in the soul that one considers his pains as pleasures and finds pleasures as pains, like a bilious one who finds the sweet bitter due to bile. Thus it is laid upon the wise people to get rid of this disease in order to enjoy a happy life amidst bodily 1 pains and afflictions.

For a life merry and happy as that, o mate!

One hundred thousand lives I would immolate

By a careful consideration it appears that the world would not be worth a barley grain, had there not been pains and sorrows and misfortunes. Its darknesses are dispelled by happenings and accidents. The bitterness of mishaps is benefiting like a bitter drug and does away with the disease. This Faqir has come to know that when the meal served in ordinary banquets lacks sincerity of intention and there is disapproving of the food and blaming of the host by some of the guests, which strikes the heart of the host, this heart-breaking of the host dispels the darkness that had come on the food due to the insincerity of intention and raises that to the degree of approval. Had there not been the complaint of that group and the heart-breaking of the host, the food would have remained filled with darkness and dinginess, what could have been the chances of its being approved in that case. Hence, the pivot of the task is brokenness and humbleness and for us tenderly nurtured ones, and pomp and pleasure seekers, the task is difficult. "I have created jinn and men only to worship Me," (Q-51:56). The verse is decisive and the meaning of worship is humility and brokenness. Hence, the object of the creation of Man is his submissiveness, especially of the Muslims and the religious ones. The world is a prison for them and to look for comforts in prison is beyond comprehension. Man, therefore, has no choice except to bear the exercise of toiling and stand the drill of burden carrying. May

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Allah grant us feeble ones firmness towards these realities by the sanctity of your noble Ancestor.

Epistle -65

Expressing grief and sorrow over the weakness of Islam and fall of the Muslims, and encouraging and awakening towards strengthening the followers of Islam and enforcing the shari-ah ordinances, has written to khan Azam.

May Allah help you and grant you victory over the enemies of Islam in promoting the ordinances. The Truthful Communicator has said: "Islam began as a stranger and would soon be like as it began, so good tidings be to the strangers." The strangeness of Islam has reached a point that the infidels openly scoff at Islam and scold the Muslims and quite fearlessly enforce atheistic laws and go about praising the unbelievers in every street and market while the Muslims have been stopped from enforcing the Islamic laws and are scoffed at and ridiculed when practicing the shari-ah and,

The fairy in disgrace and the giant in flirtation

Aghast and lost, I at last fell at the vision.

Allah be glorified with all His praises, it has been said that Shari-ah is beneath the sword, and the flourishing of Shari-ah is dependent upon kings, but the situation has become just the opposite and the condition, upside down. What a pity, how shameful, and how mournful. Today your goodly existence is a boon to us, and in this weak and defeated war situation, we see none save you to come forward and fight. May Allah ta grant you strength and be at your help by the sanctity of the Prophet and his dignified offspringse. It comes in a tradition: "Anyone among you could never be faithful unless he is called insane." At this time insanity arising from an extremely strong sense of respect for Islam is only detectable in yourself. Praise be to Allah for this. Today is the day when They would make tremendously large recompense for a small act and would fully approve it. No act of the Companions of the Cave other than the exodus is of note, and it gained so big a worth. Little struggle by soldiers at a time when the enemy is gaining receives much higher appreciation in comparison to the time when there is peace and silence on the enemy side. This verbal jeheid which you are today engaged in is the greater jehe So considering it a boon you should seek more of it and should regard this verbal jehcid better than the sword-jehe. People like us helplessfuerci are deprived of this wealth.

Delights and pleasures be to the lords of riches and realm

For the poor lover is but a draught

We have shown the signs of the treasure sought

May be you would get what we have lost

Khàjah Ahràr used to say: "If I were to exercise the power of sheykhood, no sheykh in the world would find a disciple, but I have been assigned another task and that is propagation of the shari-ah and promotion of the cult." Naturally he would pay visit to kings in order to have their company and would make them submissive tohis will through his disposing power and would thus further the cause of Shari-ah through them. This, therefore, is the request that since Allah, by virtue of the love of the divines of this noble convent, has made your speech so moving and respect for your Muslimism in the eyes of your contemporaries so manifest, you should make effort to the effect that at least the main ordinances of the infidels that have found currency among the Muslims get abolished and obliterated so that the followers of Islam might be saved from these forbidden deeds. May Allah a reward you with the best reward on our behalf and on behalf of all Muslims. In the previous reign hostility towards the Mustafawiyah religion was obvious but in this government that sort of enmity is apparently not there, if at all is there, it is due to ignorance. It is feared that the situation might worsen here as well to the degree of animosity which would put the Muslims in a situation tighter than before.

Like a cane I tremble for my faith

May Allah make us and you steadfast in following the lord of the prophets. The Faqir had come over here in a ceremony and deemed it inappropriate to let you remain uninformed of his arrivai here and not to write you some such matters as would be benefiting to you, and not to apprise you of the love he cherishes for you due to a natural congeniality. The Prophet has said: "Whoever loves his brother, should inform him of that," and peace be upon you and upon all those who follow the Guidance.

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Epistle -66

On the laudation of the lofty Naqshbandiyah Method, and on the harmony of this Path with the Path of the Companions, and on the superiority of the exalted Companions over others, be he Uwais Qarni or Umar Merwani, has this also written to Khan Azam.

Praise be to Allah and peace be upon His chosen servants. The Path of Hazarât Khàjgan is based upon the registration of the end into the beginning. Hazrat Khajah Naqshband bas said: "We register the end into the beginning." This Path is exactly the Path of the Companions. These divines would get in the very first sitting with the Prophet that, a part of which excellence the saints of the Community (Ummah) would get at the end of the end-stage. Thus Wahshi, the killer of Hazrat Hamzah who only once at the beginning of his Islam had the honour of the company of the Prophet is better than Uwais Qarni, the highest ranking one of the First Successors (Tabe-is). Also what Wahshi received in the very first company with the Prophet, Uwais Qarni did not get that distinction even to the end. Surely, the age of the Companions is the best age and the word "then" (summa 1 ) has put the affairs of others behind and is suggestive of distantness in rank. A man asked Abdullâh bin-Mubârak: "Which of the two is better, Mu-aviyah or Umar bin-Abdul Aziz?" He said: "The dust that entered the nostrils of the horse of Mu-civiyah in the company of the Messengere of Allah is many times better than Umar bin-Abdul Aziz."

Hence, indeed the Order of these divines is like a golden chain and the superiority of this exalted Method over all other Methods is, as is manifest the superiority of the age of the Companions over all other ages. Those people whom the Divine providence has given a drink right in the beginning from this jar, it is difficult for those other than them to have an idea of the nature of their excellence. Their end ought to be higher than the end of others.

Assess my bloom from the verdure of my garden

A rich year is hidden in its bloom

1. summa : then. Commentary: Refers to the Hadis …. Meaning : Best of my community are the people of my age, then those of the age next, then those of the age next," the word "then" appearing herein separates these three ages from the succeeding ages.

"That is the bounty of Allah, bestows upon whom He will, Allah is the owner of greatest bounty," (Q-62:4). May Allah make us and yourself among the loyers of these grandees and followers in their foot-steps by the sanctity of the Qershi Prophet .

Epistle -67

In the recommendation of an indigent person, has written to Khan Khanan.

May Allah make us and yourself steadfast in the following of the lord of the prophets, and mayAllah be merciful to the servant who said amen. Two important matters have compelled me to give you this trouble: The first, to reject the presumption that there has any inconvenience been caused and to mention that there exists love and sincerity. The second, to mention the neediness of an indigent person who has the grace of distinction and piety and the beauty of gnosis and vision, is patemally generous and matemally gracious. My master, the exposition of truth is fraught with a kind of bitterness which varies in severeness and lightness. It calls for a highly blessed one to take this bitterness like honey and say: "Is there anymore?" Change in states is a necessary feature of the facet of the Possible. The people who have reached the stage of serenity have nevertheless a changeful disposition. The poor "Possible" sometimes is there overpowered by the mighty attributes of Majesty, and sometimes ruled by the attributes of Beauty, sometimes in the state of depression, and sometimes in the circumstance of relaxation. For every season, the prescriptions are different. The condition that was yesterday is not today. "The heart of the faithful is between the two fingers of the Merciful, He turns it as He wants," and be peace.

Epistle -68

On the description that humbleness betits the men of riches, and indifference the men of poverty, and in relevant matters, has this also written to Khan Khanan.

Goodness lies in the designs of Allah. My master,

My counsels are to discharge the due of preaching

Thou take it nicely or reject it haughtily, is no concern of mine

Humbleness befits the men of riches, and indifference the men of poverty. Since the cure is done by the unlike, nothing other than indifference is surmisable from all your three letters though your

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object was humbleness. For instance, in the last letter it was written: "Be it known alter praise and blessings," think it over carefully where this sentence should have been written. True, you have rendered great services to the fuqara but observing the service formalities is also necessary so that the benefits of that follow, and without that it is a fruitless effort. Yes, the pious of the Community (Ummah) of the Prophet are free from affectation. As for arrogance against arrogant people, that is charity. A man remarked that Hazrat Khàjah Naqshband feigns greatness, he returned: "My greatness comes of the Greatness of Allah." Do not look upon these people as mean and lowly people, for "many a man having matted, unkempt hairs who is pushed awayfrom the doors, is such that if he binds Allah by an oath, Allah would filfil that," is a Prophetic tradition.

Fearing and shaking, a few of the pains have I put before thee

Lest thy heart be dispirited, and the talk lengthy

Your intimate friends and sincere devotees should see the real matter and whatever convey to you, should be the correct state of affairs, and in their counselling they should be mindful of your interests and not of theirs, because that would mean plain dishonesty. Some benefits related to yourself were the real motives of this journey, but in this world of means and measures your friends and devotees would not let (me meet you). There was no ignoring, however, from this side. These comments are bitter but many flatterers are around you there. Content yourself with them. The object of acquaintanceship with fuerci is to gain awareness of hidden defects and have the deposit of base habits exposed. Yet, note that the pointing out of such matters is not intended to inflict sorrow but it is by way of well-wishing and soothing. Believe it. Had Khàjah Muhammad Siddiq reached one day before, the Faqir in all likelihood would have sure been in your presence. But as he met during the journey towards Sirhind, please therefore accept the apology. Goodness lies in the designs of Allah;.

Epistle-69

On the description that humbleness brings exaltation in both the worlds, that salvation lies in following the people of tradition and congregation who are the delivered sect, has this also written to Khan khanan.

Praise be to Allah and blessings and peace be upon the Messenger of Allah. I received your kind letter sent through brother Maulânà Muhammad Siddiq. So kind of you. May Allah give you on our behalf the best of rewards. Since you have observed due formalities to the fuqara and have spoken humbly, it is hoped that in conformity with: "Whosoever lowers himself for Allah, Allah elevates him," this self-lowering would become a means towards religious and worldly exaltedness, rather, it has become, good tidings be to you. Since you have used the words, "turn to (inabat)" and "return to (ruju)", imagine it in this way that this "turning-to" has taken place upon the hands of one of the dervishes, so watch for its results and fruits, being observant of his due rights as far as possible. What to write of instructions and counsels and what to reveal of cognitions and gnoses, the investigating ulamà and the probing sufis, have been without any reserve in explaining and detailing the subject. Some of the friends have apparently taken to you also the drafts of this humble Faqir and they would have come under your noble eyes. In short, the way of attaining salvation lies in following the people of tradition and congregation, may Allah multiply them, in works and words, in roots and offshoots. The sects besides them are in a state of deterioration and at the verge of destruction. Understands it today anyone or not, but tomorrow everyone would understand it to no avail. O Allah! alert us before the death makes us alert. Sayyid Ibrahim, the abode of lordship, has attachment to your high threshold since olden times and is among your well-wishers. It is upon your generosity to help him so that in this state of poverty and old-age he and his family might pass good days and be busy with invoking blessings upon you in both the worlds, and be peace.

Epistle -70

On the description that the comprehensiveness of Man is a cause of his nearness, likewise this very comprehensiveness is a cause of his farness, and in relevant matters, has written this also to Khan Khanan.

May Allah grant you firm hold on the path of the shari-ah Mustafaviah, and may Allah be merciful to the servant who said amen. Just as the comprehensiveness of Man is a cause of nearness, honour, and superiority, likewise this very comprehensiveness is a cause of farness, strayedness, and ignorance as well. Nearness, because of the perfection of his mirror which has capability for the appearance of all the Names and Attributes, even the Essential theophanies. The heavenly tradition:

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"My earth and sky cannot accommodate Me, but accommodates Me the heart of My believing servant," alludes to this description. His (Man's) farness is due to his being in want of every commodity of the worldly commodities, since he needs everything: "Created for you all that is in the earth," (Q -2:29). Because of his neediness, he has attachment with all things which matter has become the cause of his farness and strayedness.

Man has been cast to the lowest of the low

From the heavenly heights lit with the Divine glow

Shouldn't he toil upwards to regain the merit

None would be called more deprived than he of the writ

Hence, the best of all existents is Man and the worst of all creatures is also Man, as from him was Muhammad, the beloved of the Sustainer of worlds, and abu-Jahl, the cursed, the enemy of the Creator of skies and worlds. Inevitably then, so long as freedom from the captivity of all these is not obtained and attachment to the One who is above Oneness is not attained, there is ruin over ruinl. However, according to "what cannot be obtained wholly, should not be abandoned wholly", this life of few days should be passed imitating the examples of the Bearer of the shari-ahee. Since deliverance from the chastisements of the next world and achievement of the eternal bliss is related to this blessing of imitation. Hence, in augmenting wealth and grazing cattle, the prescribed alms should properly be given, making that a means towards severing attachment to wealth and cattle. The delight of flesh should not be the consideration in delicious meals and fine

1. His words: "and attachment to the One who is above Oneness is not attained, there is ruin over ruin." Commentary: The Existentialists, i.e. those who believe in the Unity of Existence apply the name Allah / One / Unity cm the First-Determination (Ta-ayyuni Awwal) wherein the Eternal permeates every temporal form and appears diffused in all creation. Many a sufi who could not progress beyond this stage of Unity and remained in the grip of this misleading illumination held that all is One and One is all. But those who passed over this stage of Unity and had access to the stripped-of condition of the same, i.e. Allah / One / Unity, remained preserved and protected from falling into such mortal errors. Hence, the words of the Imam, "attachment to the One who is above (multimode) Oneness is not attained, there is ruin over ruin", and the truth is best known to Allah.

clothing. Rather, in foods and drinks no intention other than deriving strength to do works of worship should be there.

Fine clothing should be put on with the intention of complying therein with the verse: "Take your adornment at the start of every worship" (Q -7:31), and no other intention should be mixed with that. If the reality of intention is not possessed, one should then force oneself to this intention. "If you cannot weep, feign weeping-, and should ever remain begging humbly and submissively Allah's help that the reality of intention be attained and the affectation be rid of.

Perchance my unending tears earn me His Kindly Face

Who makes a rain-drop turn into a pearl by His Grace

In this way following the edicts of pious ulamà who observe a resolute path and avoid permission, life ought to be passed considering this trend a means towards eternal salvation: "What concern has Allah for your punishment if you give thanks and you believe." (Q-4:147).

Epistle -71

On the description that thanks-giving of the beneficiary to the benefactor is necessary, and thanks-giving means following the shari-ah, has written to Mirza Date, son of Khan Khanan.

May Allah strengthen you and help you. It is essential for the beneficiary to give thanks to the benefactor, by reason as well as by religion. It is understood that the incumbency of thanks-giving is according to the magnitude of the bounties received. Hence, the more the bounty, the greater the incumbency of thanks-giving. Thus, upon the rich, according to the difference in the degree of their status, many times more thanks-giving, as compared to the indigents, is necessary. This is the reason that the indigents of this Community would enter Paradise five hundred years before the rich. But thanks-giving to the Benefactor is by correcting the beliefs in keeping with the opinions of the delivered-sect, i.e. the people of tradition and congregation. Secondly, to carry out the shariah-orders according to the free-judgments of this exalted sect, and thirdly, to attain purification and purgation after the manner of the sublime sufis of this shining sect. The incumbency of this last part is of enhancive nature, contrary to the preceding two parts. Since real Islam is related to these two parts, while the perfection of Islam is connected with this one part. The act that is not in keeping with these three, be that toilsome exertion or arduous

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self-mortification, that is a sin and disobedience, and ungratefulness to the Benefactor. The Brahmans of India and the Philosophers of Greece did not share themselves respecting self-exertion and self-mortification, but since their self-exertions were not in keeping with the Law brought by the prophets, they stand doomed and deprived of the hereafter-deliverance. Hence, it is necessary for you to follow our Lord and Master, the Intercessor for our sins and the Curer of our hearts, Muhammad, the Messenger of Allah, and to follow his Righteous and Guided Caliphse.

Epistle -72

On the description that it is hard to gather together religion and world, therefore, there is no escape for a seeker of the hereafter from renouncing the world, if a real renouncing cannot be attained, the ordered renouncing should be observed, and on relevant matters has written to Khajah Jahan.

May Allah save you and keep you in peace. How nice it would be if religion and world could get together. To gather religion and world together means gathering the opposites. Hence, there is no escape for a seeker of the hereafter from renouncing the world. Since a real renouncing of that is not possible these days, rather, is difficult, the ordered renouncing should be observed. The ordered renouncing means observing the shining shari-ah in worldly matters and remaining heedful of the limits of Shari-ah in foods, drinks, habitations, and avoid exceeding those limits. In augmenting wealth and grazing cattle, the prescribed poor-due should be given. When the grace of the ordinances of the shari-ah is achieved, salvation from the worldly harms is also achieved, and becomes (the world) gathered with the hereafter. If one does not observe even this ordered renouncing he is out of discussion and would be labelled a hypocrite, because a superficial faith would be of no avail in the hereafter. Its advantage is only the protection of person and property.

My counsels are to discharge the due of preaching

Thou take it nicely or reject it haughtily, is no concern of mine

Let us see who is the fortunate one who in spite of possessing this worldly pomp and pride, retinue and renown, rich delicious meals and fine costly dresses, lends approving ears to the true word.

His ears being heavy by the pearls thereupon

Can no more they hear my low suppressed moan

May Allah grant us and you the power to follow the shari-ah Mustafaviah.

The remaining matter is that Miyan Sheykh Zakariya, previously a revenue officer, is these days in prison. He is a learned scholarly person. It is his bad luck that he is in prison since a long time. Distressed by old-age weakness, poor livelihood means, and prolonged imprisonment, has written to this Faqir to come to army and make effort to secure his release. The lengthiness of the journey prevents from calling on (you). Since my brother Khajah Muhammad Sàdiq has set out to be in your presence, being obliged I am causing inconvenience to you by writing a few words. It is expected that you kindly would give personal attention to the case of this old man, since he is a savant and of old age, and be peace firstly and lastly.

Epistle -73

On the condemnation of world and worldlings, disadvantage of acquiring useless knowledge, refrainment from unnecessary permissible deeds, incitement to do good acts and virtuous deeds, especially in the prime of youth, and on relevant matters, has written to Qalijullah bin-Qalij Khan.

++May Allah grant you firm hold on the path of the shining shariah Mustafaviah. O son, the world is a place of trials and hardships. Its external has been coated and adorned with a variety of decorations, and its form has been beautified with fictitious features and shades, cheeks and locks. To the sight it appears sweet, tender, and lively, but in reality, it is a perfumed corpse, a heap of filth overlaid with flues and worms, a mirage resembling a water-sheet, and a poison in the form of sugar. Its interior is totally barren and bad, and in spite of all this profanity, its behaviour towards its sons is too bad to be described. Its lover is insane and bewitched, and its admirer is mad and deceived. Whosoever became captivated by its appearance, got stained with the stains of eternal loss, and whosoever gave eye to its sweetness and liveliness, everlasting repentance became his lot. The lord of the worlds and the Beloved of the Sustainer of the universes has said: "The world and the hereafter are like fellow-vives, if one of them is happy, the other would be angry."+ Hence, whosoever pleased the world, the hereafter became annoyed with him, and he certainly would have no share in the hereafter. May Allah save us and you from its love and from the love of its seekers. O son, do you know

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vhat world is? World is that which keeps you away from Allah, Thus, wife and sons, wealth, rank and realm, fun, amusements, and engagement in fruitless occupations, all bear the designation of "world”. Those knowledges that are of no avail in the hereafter also have the order of "world". If the acquirement of astronomy, logic, geometry, arithmetic, and useless sciences like this were of any advantage, the philosophers would have been among the delivered ones. Said the Prophet: "The sign of Allah's having turned His Face away from a servant, is his occupying himself with what is of no avail."

All that is there besides the love of the Lord Almighty

Be though it sweet, is a great calamity

As for the saying of some that the knowledge of astronomy is needed for knowing the prayer times, this is not in the sense that prayer times cannot be known without astronomy, but in the sense that astronomy is one of the ways of finding prayer times. There are many people who do not have the knowledge of astronomy, but they know the prayer times better than the knowers of astronomy. Close to this statement is the reason given for acquiring, in general, logic, arithmetic, and other sciences of the kind that are required respecting some shari-ah branches. In short, it is after great many assumptions that engagement in these sciences becomes justifiable with the condition that the objective of their acquirement should be no other than having a sound understanding of the shariah-ordinances, and supporting the arguments underlying the (Islamic) doctrines, otherwise, it is not justifiable in anyway. One ought to think honestly whether the performance of a permissible act which constrains the quitting of obligatory acts becomes out of the limits of permissibility or not. There is no doubt that occupation with these sciences keeps from being engaged in the necessary shari-ah knowledges. O son, Allah, in His utmost grace, blessed you in the beginning of youth with the will to desist from sinful acts and to return to seek obedience at the hands of a dervish of the dervishes of the High Naqshbandiyah Order. I do not know whether against the carnal-soul and the devil you remained firm in that repentance or not. Firmness seems difficult, the time is of the bloom of youth, all worldly means are in hand, and most of the companions are unreliable and undesirable.

All my advice to you O my son is

The house is joyful and you are a babe

O son, the task to be done is to shun the unneeded permissibles and to content yourself with the needed permissibles with the intent to get peace of mind to discharge the servanthood-duties. For instance, the object of taking food should be to get strength to do virtuous acts, the object of clothing should be to conceal the genitals and get protection against heat and cold. Accordingly should be taken all the permissibles that are necessary. The Naqshbandy grandees have preferred to practice resoluteness (azimah) and have, as far as possible, avoided indulgence (rukhsah). It is also a resolute act to content oneself with just the needed, and if this wealth (resoluteness) is not there, foot beyond the limits of permissibles (mubahat) should not be put and resort to the unlawful and the doubtful should not be made. Allah in His utmost grace has allowed benefiting fully and thoroughly by the permissibles (mubahat) and has made the circle of these enjoyments sufficiently large. Apart from these enjoyments, what comfort could equal this that the Lord of one should be pleased with one's conduct, and what wrong could equal this that the Master of one should be annoyed with one. The pleasure of Allah e in Paradise is better than the Paradise, and the wrath of Allah. in Fire is more severe than the Fire. This Man is a servant, subject to commands of the Lord, he has not been created so as to exercise free-will, do whatever he desires, and go unquestioned. One ought to be pondering and provident, else nothing other than shame and deprivation would be in hand. The period of youth is the time for work. Brave is he who does not let this time go out of his hands and considers the respite a boon. It is probable that one may not be permitted time to reach old age, and if permitted, peace of mind be not available, and if available, in a period of languor and lassitude working becomes difficult. At this time when all the means contributive to the peace of mind are available, the existence of parents, upon whom are the worries of livelihood, is also of the numerous blessings of Allah, an interval of free time, and a period of virility and capability, what excuse is there then for putting-off today till tomorrow, and delaying the resort to means and measures (for good acts). The Prophet has said: "Got doomed the procrastinators." Yes, if the tasks of this mean world are put-off to tomorrow and the today is spent in the hereafter-deeds, that is well and good, just as the contrary is bad and worse. At this time of the prime of youth, when the enemies of faith, the carnal-soul, and the devil reign over, a few of (good) acts carry the weight which many times of those do not carry the weight when this reigning-over is not there. From the military view point, at a time when the enemy is gaining ground the warring soldiers

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become vitally important, and even a slight hesitation on their part is highly significant and striking. Whereas it is not that much noticeable when there is security from enemy treacheries. O son, the object of human creation — the cream of existents — is not amusement and fun, eating and sleeping, but the object thereof is the fulfilment of servanthood functions, submissiveness, brokenheartedness, humbleness, (display of) neediness, a constant attention, and returning to the Divine Court. The acts of worship prescribed by the shari-ah Muhammadiyah, the object of fulfilment whereof are the welfare and interests of servants, and naught of which reaches the Godhead Quarters, should be fulfilled heartily and with a spirit of gratefulness. With total submission, endeavour to carry out the commands and shun the prohibitions should be made. Allah, although absolutely self-sufficient, has yet honoured the servants with commands and prohibitions, we destitute ones should highly be thankful for this bounty and with a deep sense of gratefulness endeavour to fulfil the ordinances. The son is aware that if some worldlings, outwardly of high status and station, assigns some service to someone among his subordinates and in that service lie the interests of the assignor, the subordinate considers the assignment exceedingly dear being conscious that a high ranking personality has assigned him this service, ought to be rendered in full gratitude. Then what is the calamity that the greatness of Allah appears to one's eyes even less than the greatness of that person and one is unlabouring in fulfilling the commands. One should be ashamed of, and awaken oneself from fool's dreams. Noncompliance with the command of Allah is not free from two things. Either one considers the shariah-pronouncements lies and does not believe them, or the greatness of the Divine commands is lesser in one's eyes than the greatness of worldlings. The ugliness of this matter should fully be noticed. O son, if a person whose lying has repeatedly been experienced informs that the enemy is going to launch a powerful night-attack on so-and-so people, the wise men of that nation would be up for their defence and adopt measures to do away with that calamity, though they know that the reporter is a known liar. It is said that if there exists suspicion of any danger, precaution near the wise is necessary. The Truthful Informantt has duly emphatically informed of the hereafter punishments, but people remain unmoved, for if they were moved, they would strive to keep that off, especially when they have have known the way to escape that by the Truthful Informant. What kind of faith is it then that the news given by the Truthful Informant does not have even that much credibility as has the news given by that liar. Merely a formal Islam does not lead to salvation. Conviction should be acquired, but what to speak of conviction when even conjecture is not there, rather, not even fancy. Since the wise give weight even to fancy when there is any danger. Furthermore, says Allah in His Glorious Word: "And Allah is the Seer of what you do," (Q-49:18), and yet people do evil deeds. If they knew that a man, very lowly, is watching their acts, never a bad act would they do before him. Hence, the affair of these people is not free from two conditions: Either they disbelieve the news from Allah, or they disbelieve His being A11-Knowing. Say, this kind of attitude originates from faith or infidelity. It is, therefore, necessary for the son to renew his faith according as the Prophet has said: "Renew your faith by repeating, there is no god but Allah," and repent sincerely anew of the deeds displeasing to Allah a and refrain from the acts He has declared forbidden and unlawful. Offer all the five-time prayers in congregation. If nightly-vigil and after-midnight prayer be possible, what a great blessing. Giving the poor-due out of wealth is of the pillars of Islam, pay that necessarily. The easiest way to pay that, is to separate the poor-due amount for the year from the personal wealth and spend this specified sum over the year on the deserving and needy. In this way renewal of intention, i.e. evoking intention in the heart concerning the poor-due every time it is given is not necessary. The intention made initially while putting that aside is sufficient. The amount spent on indigents and the deserving during the year is a known sum but being unintended as poor-due, it would not be counted in that account. By the said way, however, one gets relieved of the responsibility of poor-due and also of extra expenses. If supposedly that much amount could not be spent towards the poor so that some of that remains as a due, set that much apart from the personal wealth and let the practice be same every year. When the poor-due portion of wealth is put aside, then, if the Divine urge to disburse that is missing today, may be tomorrow it would be there. O son, since the carnal-soul is innately very selfish and headstrong in obeying the commands of Allant, therefore, as a matter of need the word is being said emphatically. Wealth and property all come from Allah, what right has this Man to be reluctant in that, rather that should be expended quite gratefully. Similarly, one should not spare oneself in worshipworks in anyway, and make every effort to have the rights of people duly discharged, and do best to see that the rights of anyone

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do not remain a personal liability. Here it is easy to discharge the rights, for by a tender approach and praising words they can be settled, but in the hereafter it is a difficult task having no solution. The ordinances of the shari-ah should be enquired of the hereafter-minded ulamâ. Their words have inspiring effect, perchance by the benediction of their souls, the Divine aid to practice accordingly would be there. It should be deemed necessary to keep away from the world-loving ulamà who have made their knowledge a means of acquiring riches and rank. But if a God-fearing savant is not available then if necessary they should be consulted just to the extent of need. In that area Miyân Hàji Muhammad Atarah is a pious savant while Miyân Sheykh Ali Atarah is personally known to you. These two divines are a boon in that region. It is better to turn to them for gaining an understanding of the shari-ah matters. O son, what congeniality have we fuqara with worldlings that we discourse in their good and bad. Injunctions of the shari-ah in this context are thorough and most complete: "With Allah is the conclusive proof," (Q-6:149). Since this son has contritely turned to the fuqara to turn to goodly acts, the heart because of that quite often turns its attention to his affairs and it is this attention that has become the cause for these expostulations. I know that most of these counsels and matters would already have have reached the ears of the son but the desired is action, not mere knowledge. A patient who knows of the medicine for his disease, would not recover unless he has taken the medicine. A mere knowledge of medicine does not help. all this emphasizing and overstating is towards action, since knowledge furnishes arguments in its own favour. The Prophet has said: "Verily, of the most painfully tormented ones at the Day of Resurrection would be the savant, Allah has not benefited him by his knowledge." The son should know that although the previous act of contritely-return has not been fruitful due to lack of company with the people of tranquillity but it does speak of fineness of the gem of propensity of the son. It is hoped that Allah; would, by virtue of this contritely-return, grant ultimately urge for doing the deeds that please Himk and make among the delivered ones. Anyway, let not the love-link with this sect be severed and make humbleness and entreaty your mark respecting them and have the hope that Allah, because of the love of this sect, would bless you with His love and attract you to Himself fully and grant you deliverance from these distractions.

Love is a fire when fully ablaze

Everything save the dear beloved does it raze

Kill all that is non-God by the sword of la

Then look around and watch was not everything a flaw

All except God is passing through an eliminating grip

Bravo O love, thou burns every claimant of God's partnership

Epistle-74

In incitement to the love of fuqara and attention towards them, and in counsels to follow the examples of the Bearert of Shariah, has written to Mirza Badi-Uzzaman.

Your esteemed letter and kindly dispatch has reached. Praise be to Allah that its contents are indicative of love for fuerci and concern for dervishes which is an asset of blessings. For, they are the sitters with Allah, and, thus, they are a people the sitter with whom does not remain deprived (of the blessings of Allah). The Prophet would pray Allah to grant victory by the sanctity of Muhàjirin (the emigrants), and he said referring to them: "Many a matted unkempt-haired person, pushed away from the doors, is such that if he binds Allah by an oath, He certainly would clear him of that." O the bearer of marks of blessedness, ++in your esteemed letter were written the words, "master of both the worlds," this is an epithet especial to the Essential Being. What right an owned servant, having no power over anything, has to seek co-partnership with Allah and walk on the Godhood-path, especially when in the hereafter domain mastership and ownership, really or symbolically, belong only to the Lord of the Day of Judgment. At the Day of Resurrection, Allah will call out: " To whom belongs the sovereignty this day," and would Himself answer to that: "ToAllah, the One, the Subduer," (Q-40:16).+ For men nothing other than fear and panic is verified, and nothing other than sorrow and repentance is imagined, at that Day. Allah in His Glorious Qur-an informs of the grimness of that Day and of the extreme anxiety of creatures therein when He says: "Surely the earthquake of the Hour (Resurrection) is a mighty thing. In the day when you behold it , every suckling woman shall forger the babe she suckled and every pregnant woman shall lay down her burden, and you shall see mankind as drunk, yet they shall not be drunk, but the chastisement of Allah is severe," (Q-22:1,2).

The day when works and words shall be seen

Stout-hearted men shall shiver and with fear lean

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Prophets shall be dumb-founded by the horrors at play

What excuses shalt thou forward on that reckoning Day

The remaining counsels are: following the examples of the Bearer of Shari-ah, since salvation without that is not possible, inattention to worldly pomp and charm and indifference to their possession or nonpossession, since the world is a God-detested thing having no worth near Him. Its absence, therefore, should be more desirable to the servants than its existence. The stories of its disloyalty and ephemerality are well-known, rather well-witnessed. So take a lesson from its sons that have passed before, O men who have eyes. May Allah grant us and you power to follow the lord of the prophets.

Epistle -75

In incitement to follow the examples of the Prophet, firstly, by correcting the beliefs and secondly, by acquiring the knowledge of the essentials of the Islamic jurisprudence, and on the description that directly or through some mediation Allah should be begged from Allah, has this also written to Mina Badi-Uzzaman.

May Allah grant you protection, health, and peace. Ready blessings of both the worlds are dependent upon following the examples of the lord of the worlds, according to the details given by the ulam'à of the followers of tradition. First of all, the beliefs should be corrected in keeping with the sound opinions of these divines. Next, a knowledge of the lawful and unlawful, obligatory and necessary, sunnah and commendable, permissible and doubtful should be acquired. Practice in keeping with this knowledge is also a requisite. After the acquirement of these two doctrinal and practical wings, if the eternal luckiness be at help, flight into the heavenly world becomes possible. Without this it amounts to vain efforts. This wretched world is not worth aspiring for, and making the acquirement of riches and ranks thereof the objects of desire. ++One should be high-minded enough to seek Allah from Allah, through some mediation or directly.

This is the task, and all other is naught+

When you prayed whole-heartedly, be good tidings to you of a safe return and goodly boon. One condition but should be kept in mind, and that is oneness of the center of attention. Making different centers, of attention is to put oneself in a state of confusion. A well-known proverb is: whoever is at one place, is at every place, and whoever is at every place, is at no place. May Allah grant steadfastness on the Path of the shari-ah Mustafaviyah, and peace be upon him who followed the Right Path and devoted himself to the following of Mustafle.

Epistle -76

On the description that advancement is related to abstinence (wara) and piety (taqwa) and in the incitement to abandon the unnecessary permissibles and if that is not possible, then desisting from the unlawful, the circle of the permissibles should be kept as limited as possible, and on the description that desisting from the unlawful is in two ways, has written to Qalij Khan.

In the Name of Allah, the Beneficent, the Merciful, the One to Him we turn for help. May Allah, save you from that which is disgracing to you and protect you from that which brings blame upon you by the sanctity of the lord of mankind protected from errore. Allah a has said: "And whatsoever the messenger gives you take it, and whatsoever he forbids abstain (from it)," (Q-59:7). Salvation depends upon two things: obeying the commands and shunning the forbidden. The greater of these two things is the last part which is regarded as abstinence (wara) and piety (taqwa). Mention of a man was made in the presence of the Messenger of Allah with regard to his worships and self-mortification, and of another man with reference to his abstinence, said the Prophet of Allah "Nothing equals self-restraint (against sins and doubtful things), i.e. abstinence," and said also the Prophet: "The pillar of your religion is abstinence." The superiority of man over angels is confirmed by this part and progress towards the stages of nearness is verified by this part. The angels are participants in the first part only and progress in their case is unverified. Thus, observance of the abstinence-piety part is of the highest objectives of Islam and the essentialmost requirement of the religion. The observance of this part which rests on the desisting from unlawful things is attained fully when one refrains from the unnecessary permissibles and contents oneself with just the needed permissibles. Giving free rein to indulgence in the permissibles drags into the doubtful, and the doubtful is close to the unlawful. Whoever wanders around a pasture is likely to intrude therein. Hence, in order to attain excellence in abstinence and piety, it is necessary to content oneself to the extent of necessity with permissible things. But that also on the condition that the intention therein be of gaining power to fulfil the servanthood liabilities, else, even to that extent it is

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injurious. Little of it has the order of much and desisting completely from permissible things is quite rare in all ages, especially in this age. Refraining from unlawful things should be considered incumbent, and as far as possible, the circle of indulgence in unnecessary permissible things should be limited to a minimum, being ever regretful and penitent for this indulgence and considering this as doorway towards entering into unlawful things, turning always to Allah submissively and imploringly ought to be there. May be this repentance and penitence, humbleness and entreaty would help refrain from unnecessary permissible things and save and protect from this calamity. One of the saints says: "Broken-heartedness of the sinful is dearer to Allah than majesty of the obedient." Abstinence from the unlawful things is also of two kinds: one kind is that which is related to the rights of Allah, and one kind is that which is related to the rights of people. Being mindful of the second kind is more important. Allah is absolutely self-sufficient and the most Merciful of the merciful, whereas the servants are poor and indigent and inherently miser and mean. Said the Messenger of Allah "Whosoever has done any wrong to his brother in respect of his honour or any other thing, he should have himself cleared of that from him today before there shall be no dinar and no dirham (to compensate for). If there were good deeds with him, they shall be taken to the measure of his wrong-doing, and if there were no good deeds with him, shall be taken of the sins of his partner and laid upon him." And said also: "Do you know who is indigent?" "The indigent among us is he who has no dirham and no other asset," replied the presentees. The Messenger of Allah said: "Indigent among my followers is he who comes on the Day of Resurrection with prayers, fasts, and alms, and his case is such that he has abused one, slandered one, eaten up the wealth of one, murdered one, beaten up one, so shall be given to this one out of his good deeds, and to this one out of his good deeds, and if his good deeds finished before his dues could be paid off, shall be taken from their misdeeds and cast upon him, then shall be cast into Hell," truly said the Messenger of Allah. Secondly, it is to give complements and thanks to you that in the great city of Lahore so many shara-ordinances have found currency because of you in these hard times while the strengthening of the religion and propagation of the creed have as well been done in that place. Near the Faqir, that city is like a star-saint (qutb) in comparison with other cities of India. Blessings and richness of this city have spread out to all cities of India. If religion is in fashion there, it is in fashion to some extent at every place. May Allah strengthen you and help you. Said the Messenger of Allah : "There shall always be a group in my followers that will stand by the Truth, of no harm to them shall be the forsaking of forsakers until descends the command of Allah and they shall be steadfast in their stand" Since your love-relation with our Khàjah was very strong, hence these few words have been written to stir that love attachment. Writing any further is simply lengthening the talk. The bearer of the letter of blessings is a nice and pious person and is the son of a noble man. He is coming to you due to neediness. It is hoped that you will give special attention to his case and fulfil his need. May the real wealth and everlasting blessings be with you by the sanctity of the Prophet and his noble offspringse. Kindly convey good wishes to Mir Sayyid Jamàluddin.

Epistle-77

On the description that would that the worshipping of the Inconceivable and Incomparable God were possible, and on matters relevant to the topic has written to Jabbari Khan.

Praise be to Allah and peace be upon his chosen servants

++All that they worship besides God is naught

And he who worships naught, is unblessed and out-cast

Worshipping of the Inconceivable and Incomparable God is realized only when one has freed oneself from the servitude of all that is non-God and one's focus of attention is none other than the Essence, in the degree of Absolute Unity (Ahadiyat). The sign of this attention is that reward and punishment from God become equal. Rather, at the beginning stages of this station, punishment is more desirable than reward, although by the end stages one comes to entrust all affairs to God and whatever proceeds from Him considers that better and befitting. Worship that results from desire and fear, that worship is self-worship, and self-salvation and pleasure are the objectives thereof.

Self-centered and self-interested as long as thou art

The tale of thy love is but a great fraud+

The acquirement of this wealth depends upon Vanishing Absolute, whereas this attention is an outcome of the Essential-love and is preliminary to the appearance of (i.e. being distinguished by) the special Muharnmadiyah sainthood. The acquirement of this great blessing depends upon a perfect observance of the shari-ah,

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because the shari-ah of every prophet, given to him in connection with his prophethood, is consistent with his sainthood. In sainthood, the attention is totally towards God, but when They bring (a prophet) down with prophethood, (that prophet) comes down with the same light, i.e. sainthood, and combines that excellence with the attention towards creatures, and the means for acquiring the excellences of the station of prophethood is also that very light. It is for this reason that some of the divines have said that the sainthood of a prophet is higher than the prophethood of him. Since the shari-ah of every prophet is always consistent with his sainthood, the observance of that shari-ah leads to the sainthood of that prophet. If people question that some of the followers of the shari-ah Muhammadiyah have no share in the Muhammadiyahsainthood, rather, they are in the foot-steps of other prophets and have share in their sainthood, I say in answer to that that the shariah of our Prophet is comprehensive of all other shafa-e, and the Book sent down to him is inclusive of all Heavenly Books. Thus, the observance of this shari-ah is tantamount to the observance of all other sharà-e. According to his propensity, every man has harmony with one of the prophets and, consequently, derives from his sainthood. There is nothing wrong in that. I say that the sainthood of Muhammad is comprehensive of the sainthoods of all the prophets and hence, attaining to those sainthoods means attaining to a part of the parts of this exclusive sainthood. The reason for not finding access to this sainthood lies in being deficient in perfect imitation of him. There are degrees in this deficiency whence comes the difference in the degrees of sainthood. If a perfect following is observed, attainment to this sainthood is possible. The objection made would be correct only if the followers of the sharà-e of other prophets had had attained to the Muhammadiyah sainthood, but since that is not, that also is not (correct). Praise be to Allah who lavished His bounties upon us and guided us to the straight path and true religion. The straight path means this firm way, i.e. the religion and the shining shari-ah: "You are indeed one of the messengers, on a straight path," (Q-36:3,4), alludes to this reality. May Allah grant us and you perfect observance of his shari-ah by the sanctity of his perfect followers and eminent saints. The bearer of this good-wishes letter had set out for those limits, so with there few words have attempted to awake the love-sentiments. And peace be upon you and the mercy of Allah be around you.

Epistle -78

On the description of the meanings of journey in home, journey in outer-stretch, and journey in the inner-self, and on the description that the acquirement of this wealth depends upon the following of the Bearer of Shari-ah, has written this also to Jabbari Khan.

May Allah grant us firm hold on the path of the true shariah. It has only been a few days since return from a journey to Delhi and Agra, and I am taking rest at the dear home town. "The love of homeland proceeds from faith" is the prevailing state. After return to home, if there is journey it is within the home. The "journey-in-home" is one of the set principles of the grandees of the high Naqshbandiyah fraternity. Some taste of this journey is obtained in the very beginning in this Method by way of "registration of the end into the beginning." However, if They intend to make any group of this fraternity as "impassioned travellers", They put them in the external journey, and after the completion of that outer-stretch journey, cheer them up by journey in the inner-self which, in other words, is called journey-in-home.

This task is a blessing, see whom They bless with it

Delights and pleasures be to the lords of riches and realm

Attainment to this great bounty is related to the following of the lord of the formers and the laters. As long as one does not annihilate oneself in the shari-ah and does not grace oneself by complying with the commands and desisting from the prohibitions, any scent of this blessing cannot reach one's soul. Being opposed to Shari-ah, though a hairbreadth, if supposedly a person has states and achievements, they are only a Divine deception, and They eventually would disgrace him. Without the following of the Lord's beloved, deliverance is not possible. This short-lived life should be spent in doing deeds that are pleasing to Allah. What life and what happiness is it when the Lord of one is unhappy with one because of one's conduct. Allah is the Knower of one's all minor and major affairs, is Omnipresent and A1l-Seeing, ought to feel shame. Supposedly, if people realise that someone would know of their defects and undesirable acts, no undesirable act then comes of them in his presence and they do not like his knowing of their defects. What calamity it is that they feel no fear in spite of their awareness of His;; being Omnipresent, and what kind of Islam is it that they do not consider Allah even equal to that person. We seek refuge with Allah from the ill of our ownself and from the evil ones of our deeds." As ordered by the tradition: "Renew your faith

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by repeating, there is no god but Allah", renewal of faith by there glorious words should every moment be done and the act of turning-unto and returning-unto Allah for all misdeeds should be observed, may be the conditions at a later time would not permit a chance to repent. "Woe unto procrastinators" is a prophetic tradition, meaning those who delay (tasks). The spare moments should be considered a boon and should be spent in doing deeds that are pleasing to Allah. The urge to quit evil acts and return-unto Allah is a Divine blessing, be ever imploring Allah to this end. Blessings and help should be sought from those dervishes that are well-grounded in the shari-ah, and from those ulamà that are well aware of the realities so that Allah's favours proceeding through them attract to His presence and there remains no room for any opposition. So long as the way to the measure of a hairbreadthopposition of the shari-ah is open, the danger is there. All the ways of opposition should be closed.

Hard is the path of purification to tread, O Sad

Without the following of the Apostle of God

Criticizing the men of Allah, especially when the name of Pir and Disciple is there and it is a matter of receiving benefits, should be avoided and considered a deadly poison. Writing any further is simply lengthening the talk. These words have been written because of the relation of love and sincerity, hoping that they would not be a source of any inconvenience.

The trouble given secondly is that Mulla Umar and Shah Hasan come of noble families and wish to be in your service. It is hoped that you would include them in your special servants. Ismà-il has also set out to be in your presence with the same intention, though on foot. He hopes to have his share according to his qualifications. Any more troubling is not fit, and be peace with regards.

Epistle -79

On the description that this shining shari-ah is comprehensive of all other previous shara-e, that the following of this shari-ah means the following of all other shara-e, and on matters relevant, has written this also to Jabbari Khan.

May Allah grant steadfastness and perseverance in the path of the shari-ah Muhammadiyahei and make wholly attentive to His Divine Presence. Since it is a decided matter that Muhammad, the Messenger of Allah, is the gatherer of all the Nominal and Attributive excellences and is a moderate Reflector of tem all. The Book sent down to him is a summation of all the Heavenly Books that descended upon all other prophets, and the shariah bestowed upon him is the gist of all other preceding shara-e, whereas the deeds performed according to this true shari-ah are a selection from the previous shara-e, rather, from the deeds of the angels as well, since some of the angels have been ordered to remain in a bent-state, and some to remain in prostration, and others to remain in a standing position. Similarly, of the preceding communities, some were enjoined upon the morning prayer, and some other some other prayers. In this shari-ah, essence and gist of the deeds of preceding communities and favourite angels were taken and made obligatory. Hence, confirming this shari-ah and observing it in reality means confirming all the sharà-e and fulfilling the requirements of those sharâ-e. Thus, surely the confirmers of this shari-ah are the best of all communities, likewise, the denial of this shari-ah and non-compliance with it means denial of all the preceding sharà-e and non-compliance with them all. Similarly, denial of Muhammade means denial of all the Nominal and Attributive excellences, and confirming him means confirming them all. Hence, certainly the deniers of Muhammad and the beliers of this shari-ah are the worst of all communities. The verse: "The desert Arabs are the hardest in disbelief and hypocrisy," (Q-9:97), points to this fact.

Muhammad is the honour of both the worlds

Be dust of his threshold, else, be dust on thy head

Praise be to Allah, the Beneficent, the Gracious, that your good faith and perfect belief in this shari-ah and in the Bearer of this shari-ah has fully been witnessed and also your ever being contrite for your incorrect acts. May Allah increase that. Secondly, the request is that the bearer of the good-wishes letter Miyàn Sheykh Mustafà is a descendent of Qàzi Shurih, his forefathers arrived in this country with honour and dignity and had many sources of livelihood and income. The said person intends to join army because of straitened circumstances. He has with him certificates and recommendatory letters, and hopes to get peace of mind through your kind self. Any further inconveniencing would be inappropriate. Kindly send a word in favour of the said person to the president so that the task is done and the perturbed souls fend rest. And be peace and regards.

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Epistle -80

On the description that of the seventy three sects, the sect of the "men of tradition and congregation" is the delivered one, and on the condemnation of the innovators, and on matters relevant, has written to Mirn Fathullàh Hakim.

May Allah, grant firm hold on the path of shari-ah Muhammadiyah.

This is the task and all else is naught

Each one of the seventy three sects claims to be the followers of the shari-ah and is certain of its deliverance and: "Each party is rejoicing in that which is with it," (Q-30:32), is true for them, but the sign which the Truthful Messenger has appointed to distinguish the one among the numerous sects that would enjoy deliverance is: "Those people who are upon what I and my Companions are," i.e. that one sect is the delivered one whose practice is like that of mine and of my Companions. The mentioning of the Companions in this matter in spite of the sufficing mention of himselft is probably to make it plain that my Path is the Path of the Companions. The Path of salvation lies in following only their examples as has Allah k said: "Whosoever obeys the Messenger he indeed obeyed Allah,"(Q-4:80). Hence, obedience to the Messenger is exactly obedience to Allah, and being opposed to his obedience is exactly disobedience to Allah. Those people who consider the obedience to Allah different from the obedience to the Messenger, Allah informs of their conditions and brands them infidels, hence, says: "And seek to make distinction between Allah and His Messengers and say: we believe in some and disbelieve in others and seek to choose a way in between. Such are disbelievers in truth," (Q-4:150,151). What, therefore, we are after is that the claim of following the Prophet being opposed to the following of the Companions is a false claim. Rather, that following in reality is just disobedience to the Messenger. What room for salvation is there in this opposing condition. "And they think that they have some standing, no, indeed! they are but liars," (Q-58:18), describes their state. There is no doubt that the sect that firmly follows the examples of the Companions of the Prophet are the people of tradition and congregationee, they indeed are the delivered sect. The mockers of the Messenger's Companions are themselves deprived of their following, like as Shi-à, Khàriji, and Motazilah, who have self-invented faiths. Their Chief, Wasil bin Atà, was one of the disciples of Imam Hasan Basri who parted the Imàm due to his having affirmed a relation between faith and infidelity. The Imam said regarding him: "Indeed he has parted with me." The rest of the sects should accordingly be judged. Taunting at the Companions in reality is taunting at the Prophet of Allah he did not believe in the Messenger of Allah who did not venerate his Companions. Since being contemptuous of them means being contemptuous of their Lord. We seek Allah's protection from such ungodly tenets. Also, the ordinances of the shari-ah that have reached us from the Qur-an and Hadis, are narratives by them. When they stand blamed, their narratives also stand blamed. It is not so that these narratives are by some leaving some others, but they all are equal in piety, veracity, and missionary spirit. Hence, taunt at anyone of them means taunt at the religion, may Allah save us from that. If the blamers say that we also follow the Companions and it is not necessary to follow all of them, nor it is possible to follow them all because of their being at variance in opinions and religious modes, we say in answer thereof that the following of some could benefit when denying of others be not along with that. In the case of rejection of some, the following of some others is not verifiable. Hazrat Amir, for instance, respected and honoured the three Caliphs and recognizing their greatness pledged allegiance to them. Hence, claiming adherence to Hazrat Amir notwithstanding the rejection of the three Caliphs is merely a lie, rather, this rejection in reality is the rejection of Hazrat Amir and a discard of his clear words and conduct. To attribute the probability of dissimulation (taqiyah) to the Lion of Allah (Hazrat Amir) is due to dim-wittedness. Good-wisdom does not allow the consideration that the Lion of Allah notwithstanding great knowledge and stoutheartedness kept the contempt of the three Caliphs concealed in bis heart for thirty years and showing no signs of being against them maintained a hypocritical company with them. This sort of hypocrisy cannot be expected even from a lowest grade Muslim. The ugliness of this act should be fully realized that what kind of subduedness and what kind of deceiving and hypocrisy is being ascribed to Hazrat Amir (thereby). If as an impossible assumption dissimulation (taqiyah) be considered justified by the Lion of Allah, then what would be their answer in respect to the regard and respect which the Messenger of Allah paid to the three Caliphs from the beginning to the end and held them in high esteem. There is no room for dissimulation at that station and the proclamation of truth is incumbent upon the prophets. Permitting any role of dissimulation there leads to heresy. Says Allah "O Messenger!

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convey that which has been revealed to you from your Lord, and if you do it not, you will not have conveyed His message. And Allah will protect you from (evil minded) men," (Q-5:67). The unbelievers would say that Muhammad makes the revelation favouring him known and leaves that which is against him undisclosed and concealed. But this is a decided matter that a prophet is not left in a state of error otherwise defects occur in his shari-ah. Since there is nothing on the part of the Prophet showing a lack of respect and praise concerning the three Caliphs it is evident that their venerating was against error secured, and against decay assured. Now we turn to the real subject and give a more explicit answer to their objections that the following of all the Companions is an obligatory thing in the principles of the religion because they absolutely had no disagreement in the fundamentals. If there is disagreement, it is only in the secondaries. Whosoever taunts at some of them, is deprived of the following of all of them. Their word is one. The unblessedness proceeding from the denial of the grandees of religion drives into conflicts and prevents from being united. Denial of the reporter leads to the denial of his reportage. Also, the Companions jointly are the communicators of the shariah as has been said before. The Companions all are pious, and from each one a part of the shari-ah has reached us. The Qur-àn as well has been compiled by obtaining one verse or more from each of the Companions. Therefore, denial of any of the Companions is the denial of what he has communicated, and acquirement of the entire shari-ah is thus not verifiable in the case of the denier, what then of salvation and success. Allah says: "Do you then believe in part of the Book and disbelieve in part thereof, what shall then be the recompense of such among you who do that but disgrace in the life of this would and the Day of Judgment they shall be consigned to the most grievous chastisement," (Q-2:85). In addition to this, we say that the present Qur-an is a compilation by Hazrat Usmàn, rather, the compilers in reality are Hazrat Siddiq and Hazrat Fârooq. The Qur-an compiled by Hazrat Amir should be one besides this Qur-ân. One should stop to think that denial of there grandees leads to the denial of the Qur-an, we seek refuge with Allah from this. A man asked one of the Shi-à scholars: "This Quràn is a compilation by Hazrat Usmàn, what belief you have concerning this Qur-an?" He replied: "I do not see wisdom in the rejection of this Qur-an because that disturbs the entire religion." Another thing, a sensible man would never see it justified that the Companions of Muhammad e had consensus over a wrong thing on the very day of his demise. This is an established fact that there were thirty thousand Companions present on the day of Muhammad's demise and they all pledged allegiance to Hazrat Siddiq willingly and happily. The consensus of all the Companions of Muhammad on error is of the impossible things. The Prophet has said: "My Ummah will never be united on error." The reluctance shown by Hazrat Amir in the beginning was because of his not being invited in the consultation-meeting, as he said: " We were annoyed because we were left out of the consultation, we indeed know that Abu Bakr is the best of us." His not being called would have been due to the exigency of the situation, like as the consolation of the People of the House by his presence near them at the outset of this calamity, and things like that. The disaccord that appeared among the Companions of the Prophet was not due to egoistic desires because their noble souls had attained purgation and had risen from urgingness (ammargi) to restfulness (itminan). Their desires had become subordinated to the shari-ah and the disaccord was because of free-judgment and the desire to uphold the truth. The mistaken among them as well deserve a measure of reward near Allah while the successful deserve twice that measure. Hence, the tongue should be stopped from being audacious to them and they all should be remembered with nice words. Said Imam Shàfe-i: "These are bloods Allah has let our hands be clean of them we should keep our Longues clean of them." Imam Shafe-i has also said: "People were perturbed after the Messenger of Allah and they did not find anyone better than Abu Bakr under the sky, so they entrusted their necks to him." These words serve to negate dissimulation and indicate the willingness of Hazrat Amir in pledging allegiance to Hazrat Siddiq. Remaining of the desired is that Miyàn Saydan, son of Miyàn Sheykh abul-Khair, comes of a noble family and was with you in the journey of Dacan, is expectant of your kindness and attention. Further, Maulànà Muhammad Arif is a student and son of a pious man, his father was a great savant, is coming to you to seek your help in matters of livelihood, is hopeful of your attention, and be peace and regards.

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Epistle -81

On the incitation to propagate Islam, and on the description of weakness and subduedness of Islam and the Muslims, of domineeringness of the mean unbelievers, has written to Lalah Beg.

++May Allah increase our and your sense of honour for Islam. Since about a century Islam is continuing in such a state of strangeness that the unbelievers are not contented with mere openly enforcing their heretical laws in the cities of Islam but want that the Islamic ordinances be completely abolished and there be no trace of Islam and Islamism. The situation has reached a point that if a Muslim observes any Islamic ritual he is killed. Cowslaughter is one of the main signs of Islam in India, the unbelievers might agree to pay the tribute but will never agree on the slaughter of cow. If in the beginning periods of the rule, Muslimism gains ground and the Muslims gain respect, it is well and good, and if, God forbid, this task is delayed, things would go hard with the Muslims, help! help! again, help! help!.+ Let us see who is the fortunate man that earns this honour and who is the falcon that swoops away this wealth: "That is the bounty of Allah, bestows upon whom He will, Allah is the owner of great bounty," (Q-62:4). May Allah grant us and you firm hold over the following of the lord of the prophets, and be peace (upon you).

Epistle -82

On the description that soundness of the heart is not attained without being oblivious of nonGod and this obliviousness is called vanishing, has this written to Sikandar Khan Lodhi.

May Allant keep with Himself and leave not with other than Himself by the sanctity of the lord of mankind rendered secure from error. What is laid upon us and yourself is to guard the soundness of the heart from what is besides God, and this soundness is obtained when nonGod has no passage on the heart. The not-passing of nonGod is related to obliviousness of what is besides (God), and is interpreted as vanishing near this exalted sect. If supposedly effort is made to make nonGod pass through the heart, it never would. So long as the task does not reach this degree, the soundness is difficult. This Reference is rare like the Phoenix of the Qaf. If described of, people would not believe.

Delights and pleasures be to the lords of riches and realm

For the poor lover is but a draught

What to write further, and be peace first and last.

Epistle-83

On the incitement to unite the extemal and the internal tranquilness with the shari-ah and the haqiqah, has written to Bahadur Khan.

May Allant grant freedom from manifold attachments and make wholly attached to His Holy Self, by the sanctity of the lord of the prophets.

All that is there besides the love of Allah Almighty

Be though it sweet, is a great calamity

To keep the exterior decorated with the shining shari-ah and the interior in union with Allah is a great accomplishment. Let us see who is the fortunate one They bless with this great bounty. Today the gathering of these two qualities, rather sticking to the formal shari-ah steadfastly, is extremely rare, more rare than the Red Sulphur. May Allant by His especial favour grant perseverance in following the lord of the formers and the laters, externally and internally.

Epistle -84

On the description that the shari-ah and the haqiqah are identical with each other; that the indication of having reached the degree of Realised-Conviction is the agreement of cognitions and gnoses of that station with the cognitions and gnoses of the shari-ah, and on relevant matters, has written to Sayyid Ahmad Qadri.

May Allah ta grant firm hold on the path of the shari-ah and making fully attentive towards His Holy Self, make us completely far from ourselves, and wholly turned away from what is other than Himk, by the sanctity of the lord of mankind rendered secure from error.

All that is said of the Friend is ever pleasant

Although whatever is related about the Friend is not His own word, but because this description has a kind of reference to His Holy Self, considering that sufficient I dare open the tongue in this respect. ++The matter is that the shari-ah and the haqiqah are identical with each other and basically one is not different from the other. The difference is only that of comprehensive and exhaustive, of ratiocinative and illuminative, invisible and visible, forced and unforced.+ The ordinances and knowledge of the shining shari-ah confirmed and known, after attaining to the reality of the RealisedConviction, these very ordinances and knowledge become exposed in detail, and come from secrecy to surface, and the labour

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involved in acquisition and the affectation of action remain no more. ++The sign of having attained to the reality of the Realised-Conviction is the agreement of cognitions and gnoses of that station with the cognitions and gnoses of the shari-ah. So long as there is hairbreadth disagreement, it is an indication of not having reached the Reality of realities. Every opposition of the shari-ah, by knowledge or action, exhibited by any of the lords of the Method is due to a timely inebriety, and timely inebriety has sway only during the journey. To the extreme-reached ones who have reached the extreme-end, everything is sobriety, time is their subject, state and station subservient to the grace of their grandeur.

The sufi is a time-serving mate

The safi is free from time and state

It is, therefore, established that opposition to the shari-ah is a sign of having not reached the reality of the task. It comes in the writings of some of the mashj-ikh: "The shari-ah is the crust of the haqiqah, and the haqiqah is the core of the shari-ah," this writing though is indicative of imperfection of the sayer of these words, it is however probable that he means that the comprehensive has the same relation to the exhaustive as has the crust to the core, and the ratiocinative to the illuminative is as the surface to the substance. The stable-state divines do not like to use such ambiguous wordings and do not justify any difference other than that between the comprehensive and the exhaustive, the ratiocinative and the illuminative. A man asked Hazrat Khàjah Naqshband : "What is the object of journey and travelling?" He said: "The comprehensive should become exhaustive, and the ratiocinative should become illuminative."+ May Allah grant us perseverance and stability in the shari-ah through knowledge and deeds, and may Allah send blessings and peace upon its Bearer. To inconvenience further, Sheykh Mustafa Shurihi is a descendent of Qàzi Shurih, his ancestors were among the celebrities and had numerous monetary sources and means of livelihood. The said person is quite disturbed because of having no livelihood means and has therefore set out with the intention of joining army. He has with him certificates and recommendatory letters. Kindly pay especial attention to his case and be kind enough to do the needful so that he gets peace of mind and is relieved of the distress and disturbance he is in. Further inconveniencing is not right.

Epistle -85

By way of incitement towards deeds, especially towards performing the prayers in congregation, and on relevant matters, has written to Mirza Fathullah Hakim.

++May Allah guide towards such deeds that please Him. Just as one cannot dispense with the correcting of beliefs, likewise one cannot dispense with the doing of good deeds. The most comprehensive of all the worships and the most effective in conveying to Nearness of all the acts of piety, is the performance of Prayers. Said the Prophet: "Prayer is the Pillar of religion, whosoever persevered in it, he indeed established the religion, and whosoever neglected it, he indeed demolished the religion." Whosoever They grant perseverance in the performance of the Prayers, protect him from shameful and forbidden acts. "Surely the Prayer preserves from shameful and evil acts," (Q-29:45), supports this statement. The Prayer that does not have this quality, is merely the form of Prayer, does not have the reality. But until the reality is attained, the form should not be let gone from the hands, for: "What cannot be acquired wholly, should not be abandoned totally." The most Munificent of the munificent may accept the form for the reality, is not improbable. It is, therefore, necessary for you to say the Prayers in congregation, humbly and submissively, as it is a means towards salvation and success. Said Allah : "Successful indeed are the believers who are humble in their Prayers," (Q-23:12). A memorable deed is that which is done in the face of dangers. Little effort of the soldiers when the enemy is gaining ascendancy wins great credit for them. Piety of the young is highly commendable because of their engaging themselves in good acts at a time when the carnal-temptations hold sway. The Companions of the cave earned such a great honour because of a single act of migration in order to get rid of an enemy of faith. It comes in a prophetic tradition: "Worshipping under afflictions is like migration towards me." Hence, the hindering (i.e. the afflictions) in reality is the very promoting. What more could be written besides this. My son Sheykh Bahàuddin does not like the company of dervishes and is inclined towards and enchanted by the rich and enjoying people, and does not realise that their company is a deadly poison and their buttery morsel is only contributive to darkness, be wary, and be wary, and again, be wary. It comes in an authentic tradition: "Whosoever humbled himself before a rich man because of his riches, two third of his faith parted with him."

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Then woe unto him who humbled himself to them because of their riches. And Allah, is the Granter of success.+

Epistle -86

On the protection of the heart from nonGod, has written to one of the officers of the district Jerk.

May Allah grant perseverance in sticking to moderate limits and piety by the sanctity of the lord of the prophets. What is laid upon us and you is to protect the heart from being attached to what is nonGod. This soundness is achieved when nonGod has no passage through the heart so much so that if supposedly life lasts for a thousand years, there be no passage of nonGod through the heart because of the degree of obliviousness of nonGod the heart has reached.

This is the task, and all other is naught

In the visit you kindly had said that you may be contacted if there were any important thing or urgent task. Hence, the inconvenience being caused is that Sheykh Abdullàh Sufi is a good person and is under debt because of some needs. It is hoped that you kindly would help him in repaying the debt, and be peace.

Epistle -87

On the description that how big a good fortune it is that the friends of Allah may accept someone, has written to Pahlwan Mahmood.

May Allah grant you peace and steadfastness on the path of Shariah. The coming of Miyàn Muzzammil is a first good tiding for your family. What to speak of the blessings of his company. How big a good fortune it is that the friends of Allah come to accept someone and, in addition to that, favour him with their love and nearness. "They are a people that the sitter with them does not go unfavoured." In short, consider his company a boon and observe the etiquette of company so that it be more effective. What to write further, and be peace firstly and lastly.

Epistle -88

On the description that how great a blessing it is that one should have one's black hairs turned grey in faith and righteousness, in youth being led by fear and in old age by hope, has written this also to Pahlwan Mahmood.

May Allah keep always with Himself. How great a bounty it is that one should have his black hairs turned grey in faith and righteousness. It comes in a prophetic tradition: "Whosoever reached old age in Islam, is forgiven." Therefore, be more expectant and anticipant of pardon, since in youth more of fear is needed and in old age a greater domination of hope, and be peace first and last.

Epistle -89

By way of offering condolence, has written to Mirza Ali Jan.

May Allant grant steadfastness in the path of Shari-ah. According to the decree: "Every soul shall taste of death," (Q3:185), there is no escape from death. Greetings be to him whose age is long and whose good deeds abundant. It is this death They console by which the anxious ones and make it a means towards joining the friend with the Friend. "Whosoever looks forward to the meeting with Allah, then the appointed time of Allah is sure to come," (Q-29:5). Yes, the condition of these laggers-behind and captive ones, deprived of the wealth of attendance on the united and free ones, is bad and hopeless. The existence of your patron was a boon at this time. It is now upon you to return goodness by goodness and help him constantly by invocations and charities: "Indeed the deceased is like a drowning man, looking forward to invocations (for his pardon) to reach him from the father, or the mother, or the brother, or the friend", and to have a lesson from his death for your own death and to surrender completely to the Divine will, knowing that this worldly life is nothing save an asset of deception. If worldly pleasures had any value the unblievers would not have been permitted to the measure of a hairbreadth of that. May Allant help us and you turn away from what is besides Hime and turn to His Holy Court by the sanctity of the lord of the apostles , and be peace and regards.

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Epistle -90

In incitement to become fully attentive towards Allah, and on the description that today the acquisition of this wealth is possible through attention and devotion towards this Exalted Naqshbandiyah Secteee, may Allah bless their congnitions, has written to Khajah Qasim.

++May Allah, lower and degrade this mean world in your aspiring eyes and decorate and embellish the mirror of the interior with the grace and beauty of the hereafter, by the sanctity of the lord of mankind, rendered secure from error. I received your kindly esteemed letter along with valuable presents, so kind of you. May Allah reward you with the best rewards. The entire word of advice to the lovers and the devotees is to attain perfect turning unto the Divine Court, and a total turning-away from what is besides (Him).

This is the task, and all other is naught

Today the acquirement of this great wealth is dependent upon attention and devotion to this Exalted Naqshbandiyah Sect. By arduous efforts and severe self-mortification this wealth is not as much obtained as by a single sitting in their company, because the Path of these divines incorporates the end into the beginning. They lavish that in the very first company which an extreme-reached one (of other Orders) gets at the end. The Path of these divines is the Path of the eminent Companions who would attain to those excellences in the very first company of the Prophet which the saints of the Ummah would hardly get at the end, and this was through registration of the end into the beginning. It is, therefore, necessary for you to love them, for upon that rests the task. And be peace upon you and upon all those who follow the Guidance and follow the examples of Mustafa.+

Epistle-91

On the description that the correction of beliefs and the performance of good deeds are the two wings for flying toward.. the heavenly world, that the object of the ordinances of the shari-ah and of the states of the tariqah is purgation of the carnal-soul and purification of the heart, has written to Sheykh Kabir.

May Allah grant us and you steadfastness in following the shining sunna. The task is that firstly, beliefs should be corrected in accordance with the opinions of the ulamâ of the people of tradition and congregation, as they are the delivered sect, and secondly, knowledge and practice should be regulated in accordance with the ordinances of the shari-ah. After having acquired these two doctrinal and practical wings, resolve to fly towards the heavenly world should be made. ++The object of the ordinances of the shari-ah and of the states of the tariqah and the haqiqah is purgation of the carnal-soul and purification of the heart. So long as the camal-soul does not get purged, the heart does not reach soundness, and the real faith upon which salvation depends cannot be achieved. Soundness of the heart is achieved when "other" than Him has no passage through the heart, so much so that if a thousand years elapse, there be no passage of "other" through the heart, and this is because the heart becomes so much oblivious of "other" that even if strained to recall "other" it would not. This is called vanishing and it is the first step on the Path and else is but a fruitless effort, and be peace first and last.+

Epistle -92

On the description that satisfaction of the heart is by remembrance and not by vision and reason, and on relevant matters has written this also to Sheykh Kabir.

May Allah, grant us and you firmness on the path of the shari-ah Mustafaviyah. "Behold, in the remembrance of Allah do hearts find rest," (Q-13:28). ++The path of satisfaction for the heart is the remembrance of Allah, not the vision and the reason

The leg of reason is like a leg made of wood

That never serves a purpose nor helps to any good

In remembrance is acquisition of harmony with the Divine Court, though no harmony exists: "What of dust and the Lord of lords," except that a sort of link develops between the rememberer and the Remembered which becomes a source of love, and when the love has hold, there is nothing save satisfaction. When the affairs reach the heart's satisfaction, unending wealth becomes its ready lot.+

Remember, make mention, so long as the life lasts

For, the remembrance of Rahman purifies the heart fast

And be peace first and last.

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Epistle -93

On the description that all the time should be spent in the remembrance of Allah, has written to Sikandar Khan Lodhi.

++After the performance of the ritual five times prayers in congregation and the confirmed sunnah, all the remaining self-time should be passed in the remembrance of Allah, and should not be spent in any activity other than that, be that eating, or sleeping, or coming and going. You have already been taught the method of remembrance, follow that method. If there happens disturbance in tranquillity, the cause of disturbance should be found out, and the loss made up for. Humbly and beseechingly should turn to the Divine Court and beg the removal of that darkness with reference to the sheykh from whom have received the remembrance, and Allah, the Sublime, is the reliever of every hardship, and be peace.+

Epistle -94

On the description that Man cannot dispense with the correcting of beliefs and the doing of good deeds, so that by these two wings may fly towards the world of realities, has written to Khizir Khan Lodhi.

May Allah grant steadfastness on the path of the shari-ah Mustafaviyah. What cannot be escaped from, and dispensed with, is the correcting of beliefs first according to the good opinion of the people of tradition and congregation — the delivered sect — and next, the doing of deeds in keeping with the jurisprudential ordinances after having known whether those ordinances were obligatory, sunnah, necessary, commendable, lawful, unlawful, disapproved, or dubious. ++As soon as these two wings, the doctrinal and the practical, are obtained, and the Divine Grace is in favour, flight toward the world of realities may be possible. Without the acquirement of these two wings, flight and reach to the world of realities is difficult.+

Hard is the path of purification to tread, O Sad

Without the following of the Apostle of God

May Allah, the Sublime, grant us and you steadfastness in the following of Mustaf.

Epistle -95

On the description that Man is a comprehensive entity, that his heart has also been originated with the same quality of comprehensiveness, that the comments of sonne of the masheiikh made in a state of intoxication concerning the vastness of the heart etc. etc. need interpretation, that sobriety is better than inebriety, and on relevant matters, has written to Sayyid Ahmad Bajwarah.

++Man is such a comprehensive entity that whatever is found in all existences is present in his single existence, but from the world of Possibility, substantially, and from the Degree of Necessity, superficially. "Indeed Allah created Adam after His image." The heart of Man is also at this comprehensiveness so that whatever is there in the totality of Man is there in the unity of the heart, and for this reason it is called comprehensive reality (haqiqat jami-ah). It is in view of this comprehensive aspect that some of the mashci-ikh have so informed of the vastness of the heart that if the Throne and all that is therewith is cast into a corner of the gnostic's heart, naught would be noticed. Since the heart is comprehensive of the (four) elements and the firmaments, the Throne, the Chair, wisdom, and the carnal-soul, along with the spatial (makjni), and the not-spatial (la-makani), hence, the Throne and all that is therewith would appear insignificant into the heart because of its being inclusive of the not-spatial, as the Throne and whatever is therewith, in spite of vastness, fall in the spatial circle. However vast the spatial be, it is limited against the not-spatial and has no significance. As for the sober ones among the mashci-ikhe, they know that this comment is due to inebriety and indiscrimination between the reality of a thing and its image. The Glorious Throne which is a site of perfect manifestation is far above to get into a limited heart. Whatever of the Glorious Throne appears into the heart, that is an image of the Throne, not the reality thereof, and doubtless this image has no magnitude beside the heart which comprehends countless images. The mirror in which the sky with such a great expanse along with other things is viewed, cannot be declared to be larger than the sky. Yes, the image of the sky in the mirror is smaller than the mirror but not the reality of the sky. This discussion becomes clarified by an example. For instance, in Man samples out of the sphere of earth lie hidden. However, on account of the comprehensiveness of Man it cannot be said that Man is greater than the sphere of earth, rather, the being of Man beside the sphere of earth is naught save an insignificant thing. This comment comes of the understanding of a small sample of a thing, the thing

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itself. Of similar nature is the comment made by some of the mashci-ikh under the sway of inebriety that the Muhammadiyah comprehensiveness of Muhammad is of broader scope than the Comprehensiveness of Allah. This is because they realised Muhammad as gathering both, the reality of the Possible and the Necessity-Degree, and, hence, declared the Muhammadiyah Comprehensiveness of Muhammad broader than the Compehensiveness of Allah;. Here also taking the form for the essence have they made this comment. Muhammad is the gatherer of the form of the Necessity-Degree, not of the reality of the Necessity. Allah is the Real Necessary Being. Had they realized the difference between the reality of the Necessity and the form of the Necessity, would not have made such a declaration, Allah forbid , it is never so, we seek refuge with Allah from such intoxication-born declarations. Muhammad is a servant, finite, and ending, whereas Allah is infinite, and unending. It should be understood that everything out of intoxication belongs to the station of sainthood, and everything out of sobriety belongs to the station of prophethood. The perfect followers of the prophets because of sobriety have also share in this station by way of following. The Bistàmis prefer inebriety over sobriety. Sheykh abu Yazid Bistami says: " My flag is higher than the flag of Muhammad." He considers his flag as the sainthood-flag and the flag of Muhammad as the prophethood-flag and prefers the sainthood-flag, marked by sainthood, over the prophethood-flag, marked by prophethood. Of the same kind is the comment of some sheykhs: "Sainthood is superior to prophethood" They hold that in sainthood the face is towards the Creator, and in prophethood the face is towards creatures, and indeed being turned to Allah is better than being turned to creation. While some have interpreted this comment as: "The sainthood of a prophet is better than his prophethood." To this humble Faqir, statements like this are meaningless. In prophethood, the attention is not alone towards creatures but along with that it is also towards Allah. His interior is with Allah, and his exterior with creation. And he who has all attention towards creation is a wretched one. Prophets are the best of all existents and the best wealth is to their lot. Sainthood is a part of prophethood, and prophethood is the whole. Certainly, prophethood is superior to sainthood, be though it the sainthood of a prophet or a saint. Hence, sobriety is better than inebriety, since sobriety is inclusive of inebriety. Similarly, prophethood is inclusive of sainthood. Pure sobemess possessed by the ordinary people is out of discussion and giving inebriety preference to this sobriety does not make sense. The soberness comprising inebriety is definitely superior to inebriety. The station of prophethood — the source of the knowledge of Shari-ah — is totally sobriety and all that goes against these knowledges is the outcome of inebriety. An inebriate one is helpless. Worthy of compliance are the knowledges that proceed from sobriety and not the knowledges that spring from inebriety. May Allah grant us steadfastness in the following of the shariah-knowledges, and may Allah have mercy upon the servant who said amen. As for the heavenly tradition: "My earth and my sky do not accommodate Me, but accommodates Me the heart of my believing servant." Here `accommodate' stands for accommodating the form of the Necessity-Degree, not the reality thereof. Since there is no room for immanence there as mentioned above. Hence, it becomes clarified that the comprehending of the heart of the not-spatial (la-makani) is with respect to the form of the not-spatial, not with respect to the reality thereof, so that the Throne and whatever is therewith be of no magnitude therein. This description applies to the Reality of the not-spatial.+

Epistle -96

Dissuading from and admonishing for the habit of postponing and delaying and urging the observance of Shari-ah, and on relevant matters, has written to Muhammad Sharif.

O son, today when there is leisure time and all the means of peace of mind are available, there is no excuse for postponing and delaying. The best period — the prime of youth — should be spent in the best deeds, the obedience to and worship of the Lord. Refraining from the forbidden and the dubious of shari-ah, the five-times prayers should necessarily be performed in congregation. The paying of the poor-due when possessing the chargeable amount is of the requisites of Islam. That should be paid happily, rather gratefully has, out of His Grace, fixed five times for worshipping in all the day and night, and in growing capital and grazing cattle has fixed the fortieth exactly or approximately for the poor, and has widened the field of benefiting from the permissibles. How great an injustice is it not to spend even two gharis out of sixty gharis of the day and night, and not to give even one part out of forty parts to the poor, and letting the step out of the large enough circle of the permissibles intrude into

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the forbidden and the dubious. A small deed in the period of youth, when the urging-soul holds sway and the devil reigns over, They accept for a big reward. But tomorrow when the old age has reached, the senses and powers show weakness, and the means of peace have dispersed, nothing other than remorse and repentance would be in hand. Quite often it is so that respite till tomorrow is not granted and a chance to show regret and repentance, which is a kind of pénitence, is not given, and an unending chastisement and unending punishment, which the Truthful Apostlet has informed of and bade the sinners fear, is there to be faced without fail. To day the devil makes negligent by making depend upon the Divine Grace and helps commit sins by rousing false hope of the Divine pardon. It should be understood that in this worldly abode which is a place of trials and hardships, enemy and friend have been mixed, and they both have been allowed to share the Divine mercy. The verse: "My mercy embraces all things,"(Q-7:156), alludes to this fact. At the Day of Judgment the enemy would be separated from the friend. The verse: "And separate yourselves this day, o you the guilty ones," (Q-36:59), informs of this matter. At that Day, They would cause the mercy-lot fall upon the friends and declare the enemies completely deprived and decidedly outcast. The verse: "So I will ordain it for those who fear and pay the poor-due and those who believe in our signs," (Q-7:156), is a witness to this fact.

That is, I certainly will confirm this mercy for those people who desist from infidelity and sins and pay the poor-due. Thus, benignity and mercy are in particular for the pious and the virtuous Muslims in the hereafter. Yes, for the general Muslims there is some share in the mercy provided their death is a goodly one. They, however, would get salvation from Hell-chastisements alter a long period of time. But the darkness of sins and the disregard of the heaven-sent ordinances, oh, when that lets depart safely with the light of faith. The ulamâ say that insistence upon venial sins drags into mortal sins, and insistence upon mortal sins, Allahep, forbid, drags into unbelief.

Fearing and trembling, a few of the pains have I put before thee

Lest thy heart be dispirited, and the talk lengthy.

May Allah grant us help towards the deeds that please Him by the sanctity of Muhammad, the Messenger of Allah. The remaining of the desired is that the bearer of the slip, Maulânà Ishâq, is an acquaintance of the Faqir and an affectionate one having neighbourhood privileges since times old. If he asks for any help and favour, kindly be considerate to him. The said person is expert in the art of writing and composition, and be peace.

Epistle -97

On the description that the object of the enjoined worships is the acquisition of certainty (yaqin), and on relevant matters, has written to Sheykh Dervish.

May Allah' bless us indigents with the reality of faith by the sanctity of the lord of the Prophet. Just as the object of Man's creation is fulfilment of the enjoined worships, the object of performance of worships is the acquisition of certainty which is the reality of faith. May be in the verse: "And worship your Lord until there comes to you the certainty (the death),"(Q-15:99), there is allusion to this reality, since just as the word hatta (until) is employed to mean an extreme condition, it likewise is used to mean "cause", i.e. so that certainty comes to you. That is to say that the faith which is prior to the performing of worships is only the form of faith not the reality of faith which has been interpreted here as certainty. Said Allah : "O you who believe! believe truly," (Q-4:136), i.e. o you who believe only formally, believe really through fulfilling the prescribed worship-works. The object of vanishing and abiding, the acquisition of which wealth means sainthood, is this very certainty and nothing else. If vanishing in Allah and abiding with Him be interpreted in some other sense allusive of immanence and abode (for in-dwelling of Allah), it then is exactly heresy and atheism. At a time when state and intoxication are reigning over, many such things appear that eventually have to be set aside and to be repented of. Ibrâhim bin-Shaibàn who belongs to the masha-ikh classe, says: "The knowledge of vanishing and abiding revolves around sincereness in unification and straightness in servanthood and besides that is error and atheism." The fact is that he is true and there words speak of his rectitude. Vanishing in Allah, means vanishing in that which pleases Him. The journey unto-Allah and into-Allah should likewise be understood. Secondly, the trouble to be given is that if Sheykh Ilâh Bakhsh, the image of goodliness, invested with goodness, piety, and excellence, who has a big group of devotees around him, asks for any help in his affairs, it is hoped that you kindly would pay your full attention to his problem, and be peace upon you and upon him who follows the Guidance.

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Epistle -98

By way of incitement towards displaying gentleness and abandoning sternness, quoting prophetic traditions in respect of that, has written to Abdul Qâdir son of Sheykh Zakaryyâ.

May Allah grant firmness in piety. A few prophetic traditions aimed at reminding, counselling, and exhorting, are written down, may Allah help doing deeds in accordance with these. Said the Messenger of Allah: "Allah is gentle, likes gentleness, and gives upon gentleness that which He does not give upon sternness, and that which He does not give upon things other than that"— Narrated it Muslim. And in another narration by him, said to Aishah: "Let gentleness be incumbent upon yourself and shun sternness and lewdness and verily gentleness is not in a thing but enhances il and not taken out of a thing but disgraces it." And said also: "Whosoever is deprived of gentleness is deprived of goodness." And said also: "The most preferable to me among you is he who is best of morals." And said also: "Whosoever has been given his fortune from gentleness, has been given his fortune from the world and the hereafter." And said also: "Shyness is of faith, and faith is in Paradise, and obscenity is of harshness, and harshness is in Fire. Indeed Allah abhors those who use foui and obscene language. Do I not inform you of him who is forbidden upon Fire, and of him, the Fire is forbidden upon him, upon all simple, nice, modest, and easy-going persons. The believers are simple and nice like a bridled camel, if pulled he is submissive, and if made to sit on a rock, he sirs. He who suppressed anger and he was able to vent it, Allah will call him at the Day of Resurrection before the people and allow him to choose the houri he likes." A man said to the Prophet : "counsel me," Said: "Do not be angry." Then he repeated the same words again and again. Said: " Do not be angry, do I not inform you of the people of Paradise, it is every humble one, looked down upon, if he puts Allah under oath, He will (honour his oath and) clear him of that. Do I not inform you of the people of Hell, every hot-headed, quarrelsome, and arrogant one. If anyone of you feels anger and he is standing, he should sit down, if his anger departs from him, well and good, else he should lie down. Verily, anger damages the faith just as aloe bitters the honey. Whosoever humbles himselffor the sake of Allah, Allah elevates him so that he is lowly in his own eyes and high in the eyes of people. And whosoever shows arrogance, Allah lowers him, so that he is lowly in the eyes of people, and high in his own eyes, so much so that he becomes lowlier than dog and pig to them." Said Musa bin-Imran: "O Lord, who is the most powerful among your servants." Said:"He who pardons and he is capable (of taking revenge)." And said also: "Whosoever guarded his tongue, Allah conceals his defects, and whosoever suppressed his anger, Allah would keep His chastisement away from him at the Day of Resurrection, and whosoever purs up an excuse before Allah, Allah accepts his excuse." And said also: "Whosoever has done any wrong to his brother in respect of his prestige or any other thing, he should have that forgiven of him today, before the Day when there will be no dinar or dirham with him. If he had good deeds, they will be taken of him to the measure of his wrong-doing, and if he had no good deeds, the sins of his partner shall be taken and put upon him." And said also: "Do you know who is insolvent?" They replied: "The insolvent among us is he who has no dirham or chattel." Said: "Indeed the insolvent among my followers is he who comes at the Day of Resurrection with prayers, fasts, charity, and he has abused one, and has slandered one , and has eaten up the property of one, and has shed the blood of one, and has beaten one, so shall be given out of his good deeds some to this, and some to this, and if his good deeds exhausted before what upon him could be settled, shall be taken of their sins and cast upon him and shall be thrown into Fire." Relates Mu'awiyah that he wrote to Aishah to write to him a letter and write therein counsels without being excessive. So she wrote : "Peace be upon you and after that know that I heard the Messenger of Allah say": "Whosoever likes to have the pleasure of Allah in preference to the annoyance of people, Allah is enough for him against the apathy of people, and whosoever likes to have the pleasure of people in preference to the pleasure of Allah, Allah bands him over to people, and be peace upon you."

Truly said the Messenger of Allah — may Allah send blessings, peace, and benediction upon him, upon his offsprings, and upon his Companions, and may Allah grant us and you power to act in accordance with what the Truthful Informant has informed off. These traditions although have been put down without the translation but go to Miyàn Jeu and get an understanding of their meanings, conform the deeds with these. The duration of the world is very short, and the torments of the hereafter are severe and permanent. A far-seeing wisdom ought to be employed and ought not to be fascinated by empty freshness of the world. If anyone could get honour and dignity through this world, the world-seeking

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unbelievers ought to be the most honourable people. It is a folly to be enamoured of the external appearance of the world. This few-days time ought to be considered a boon and devoted in seeking the pleasure of Allah. Respect for the command of Allah and kindness to the creatures of Allah are two basic means towards the hereafter-salvation. Whatever the Truthful Informantt has said is in accordance with the real facts, is not fun and delirium. How long with these fool's dreams. The lot, at last, is disgrace upon disgrace, and shame upon shame. ++Said " Do you think that We created you in vain and you would not be returned to Us," (Q23:115). Although it is known that your time does not permit paying heed to such counselling as it is the prime of youth and all worldly enjoyments are available, command and control over people are in hand. The loving-care for you, however, has motivated this counselling. Nothing has so far gone out of hand, and there is still time for penitence and return. Cautioning was felt necessary.

In the house if there is someone

A knock at the door is all that needs be done+

Epistle -99

In answer to a question about the nature of permanent awareness (dawam agahi) and the retaining thereof in the state of sleep which is a state of perfect unconsciousness and retiredness, has written to Mullà Hasan Kashmiri.

++Your kind letter has honoured and put forth the question about the nature of permanent awareness (dawam agahi) and the retaining thereof in the state of sleep — a state of perfect unconsciousness and retiredness — the attaining of which wealth have some of the grandees of this exalted fraternity informed of. My master, the solution of this problem is related to a preface, the description whereof is necessary. We say that the path of progress and ascension was closed to the human soul prior to its association with this material form, and it was locked-up and encaged in the cage of: "And there is none of us but has an assigned station," (Q-37:164). But in the nature of that fine gem (the soul), the capability of ascension conditioned by descension (in the body) had been kept as a deposit and its superiority over the angels made established by virtue of that. Allah by His inexhaustible grace gathered that luminous gem and this dark frame together: "Glorified is He who united light with darkness and coupled command with creation." Since these two things were opposed to each other, the Wise Absolute, for the realization of this union and regulation of this arrangement, infused the soul with the love and fondness of the carnal-soul, and made this fondness a means towards promotion of this union. The verse: "Indeed We created man of the best proportions, then We abased him to the lowest of the low," (Q-95:4,5), alludes to this explanation. This fall of the soul and fondness thereof is in reality of the kind of commendation in the form of condemnation. Because of this love-relation, the soul cast itself fully into the domain of the carnal-soul and subordinated itself to that, rather, became forgetful of itself and regarded itself the "urging-soul". This is another subtleness in the nature of the soul that due to extreme subtlety it assumes the order of the thing it turns to. So when it is forgetful of itself, necessarily becomes forgetful of its previous reference of awareness it had to the Necessity-Degree and plunges itself in total obliviousness and assumes the order of darkness. Allah out of His utmost kindness and graciousness sent apostles and had it invited to Himself through them and bid oppose the carnal-soul — the beloved of it. Then whosoever receded he indeed achieved a great success, and whosoever raised not his head and preferred to abide for ever at the earth, he indeed went far astray. Preserve this foreword in mind. Now, we come to explain the ambiguity and say that from this foreword the matter of union of the soul and the carnal-soul becomes apprehended, rather, vanishing thereof in the carnal-soul and abiding with that becomes clarified. Hence, necessarily, so long as this union and arrangement subsists, heedlessness of the exterior is exactly the heedlessness of the interior, and the sleep which is heedlessness of the exterior would come to be exactly the heedlessness of the interior. But when this arrangement gets disturbed and the interior turns away from the love of the exterior and comes to the love of the interiormost of the interior, and vanishing in and abiding with the ephemeral (the carnal-soul) it had starts lessening, and achieves vanishing in and abiding with the Subsisting Real, heedlessness of the exterior at that time does not affect the interior. And how could it affect when the interior has turned completely its back on the exterior and naught of the exterior can enter into the interior. Then it is correct that the exterior be forgetful and the interior aware, and there is nothing to worry. For instance, as long as the almond-oil remains mixed and mingled with the kernel, both have the same designation, but when the oil became separated from the kernel-mass, they have different designations, and the designation of one is not applicable to the

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other. If They like to return to the world the possessor of this kind of wealth in order to take a world out of the carnal-darknesses through his noble existence, They bring him down to the world by way of journey from-Allah, with-Allah (sair anillah billah). His attention is then totally towards creatures without having any attachment to them. This is because he remains at his very previous state of attachment and his response to Their act of bringing him down in this world was involuntary. Now, this extreme-reached one outwardly resembles all initiates in modes of inattention to the Divine Court, and attention to creatures, but in reality bears no resemblance. For, there is a tremendously great distance from attachment to not-attachment. Also, giving attention to creatures is involuntary in the case of this extreme-reached one as he has no interest in them. Rather, it is a matter of Allah's pleasure. But in the case of a beginner it is a self-choice and a matter of selfpleasure and of Allah's displeasure. Another difference that we lay down is that it is easier for the beginner to avert himself from the world and turn to Allah whereas it is hard for an extreme-reached one to turn-away from creatures. Permanent attention towards creatures is a characteristic of his station. But when his task of invitation gets completed and They want to shift him from this transient abode to the everlasting abode in those moments the cry "O Allah! the Highest Companion" is his ready state. The masters of the Method (mashdikh Tariqat) have spoken differently in specifying the station of invitation. One group has described it as maintaining attention simultaneously towards the Creator and creatures. Their disagreement comes from the difference of their states and stations. Everyone has spoken from his station, but the reality of the matter lies with Allah. The words of the groupleader, Junaid: "The end is to return to the beginning," (i.e. to become ultimately like a beginner), are in keeping with the invitation-station as described in these passages. In the initial stages all attention is towards creatures. The tradition, "My eyes sleep, but sleeps not my heart," is not suggestive of permanent awareness (agahi), rather, is communicative of being awake to the state of affairs with the self and with the Ummah. This is the reason that sleep was not a neutralizer of ablution in case of Muhammad, and since a prophet is like a shepherd in the matter of looking after his adherents, heedlessness is not in keeping with his office of prophethood. The tradition, "For me there is a time with Allah, cannot share that with me any angel nigh-led or any prophet sent", provided is true, it might be allusive of flashy Essential-theophany. Yet, even this theophany is not necessitative of attention towards the Divinity. Rather, this theophany is from that (the Divine) side, the subject thereof has no role therein. This is of the kind of Beloved journeying into the lover, the lover having become satiated with journeying.

A mirror like one is far from journeying grace

Yet takes in images by its luminous face

It should be understood that in case of "return to creation" the veils removed do not return, and in spite of having no veils before ( to have vision), he is kept busy with creatures, and the success of creatures is linked with him. The similitude of these divines is as a person enjoying close nearness to the king with there being no apparent or hidden barrier between him and the king and yet he has been made busy with serving the needy. This is another difference between a beginner and a returned extreme-reached one. Since a beginner is one having veils, and an extreme-reached is one having veils taken off. And peace be upon you and upon all those who follow the Guidance.+

Epistle-100

In reply to a question made about Sheykh Abdul Kabir Yamani's declaration that Allah is not the knower of the hidden (ghaib), has this also written to Mulla Hasan Kashmiri.

++Your kind letter is an honour. The matter written out of kindness became clear. You have quoted Abdul Kabir Yamani who said that Allah is not the knower of the hidden. My master, this Faqir does not have the patience to bear words like this. My Farooqi vein starts throbbing automatically and does not allow for interpretations and explanations, be the sayer of such words Sheykh Kabir Yamani or Sheykh Akbar Shârni. The words of Muhammad Arabi are needed, not the words of Mohyi-uddin Arabi and Sadruddin Qunevi and Abdur-Razzàq Kàshi. We are concerned with the Nass 1, not with the Fass 2. The blessings of Madinah 3 have made us independent of the blessings of Makkah 4. Allah, in His Glorious Qur-an attributes knowledge of the hidden

1. Nass: means the Qur-an.

2. Fass: refers to the book, Fusus-ul-Hikam, by Mohyi-uddin Arabi, containing his experiences of tasawwuf.

3. blessings of Madinah: means the Prophetic traditions.

4. blessings of Makkah : refers to Futuhati Makkiyah, another book by Mohyi-uddin Arabi, containing his experiences of tasawwuf.

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to Himself and speaks of Himself as the Knower of the hidden. Negation of the knowledge of the hidden from Allah is an extremely disgusting and reprehensible act and it in reality is denying Him. Ascribing some other meaning to the hidden does not repel this ill. "Dreadful is the word that comes out of their mouths," (Q-18:5). I wish I knew what caused them to utter such striking words against the shari-ah. If Mansoor says: "Ana al-Haqq (I am the Truth)", and Bistàmi: "Subhani (Glory be to me)", they are helpless under the sway of states. Words of this kind do not issue out of states, they are related to knowledge and call for interpretation. But here is no place for excuse and no explanation is acceptable in the present situation. It is the intoxicated ones, and not others, whose words are interpreted and assigned a meaning different from their apparent sense. If the object of the sayer of these words is to invite the blaming of people and their loathing, it again is an undesirable and condemnable thing. There are many other ways of inviting the censure of people. Why should one say such things that lead to infidelity. Since you have talked in respect of the interpretation of this statement and put the question before, observing the rule, "question should be answered", and being thus obliged, this is to say in this matter, "and the knowledge of the hidden lies with Allah", that the words of some that the hidden is non-existent and there can be no knowledge of that which is non-existent as the hidden is an absolute naught, sheer and pure nothingness before Allah, the relation of knowledge with it is meaningless, since its knownness exempts it from being absolute naught and sheer nothingness. Also, it cannot be said that Allah, is the knower of His partner, because to Him no partner exists and there is sheer nothingness. Yes, it is possible to have a concept of the hidden and a concept of partner in imagination, but the discourse is in their confirmation, not in their conception. Same is the case of all those impossibilities, the conception whereof is possible and the confirmation whereof is impermissible, because knownness exempts them from impossibleness and gives them at least a mental existence. The objection made to the Maulanâ Muhammad Ruji's explanation is correct. Negation of the quality of being knowing in the degree of Denuded Unity necessitates absolute negation of knowledge, negating particularly the knowledge of the hidden makes no sense. Another confusion in the Maulânà's explanation is that in the degree of Denuded Unity, the quality of knowledge though stands negated, the Knowingness of Allah remains at its original state, since He is knowing by Essence not by Attributes. The Attributes stand abstracted there in that degree. The negators of the Attributes declare Allah, Knowing and do negation of the Attribute of knowledge from Him at the same time, and hold the illumination on the Attributes as on the Essence, similar the case here also is. The explanation you have given assuming by the hidden, the hiddenness of the Divine Essence, and considering the relation of knowledge inadmissible regarding that, be that its own knowledge, is the nearest of all other explanations. The Faqir, however, has a word regarding the inadmissibility of any relationship of knowledge of the Necessary Being (Wajib Ta-ala) with the Pure Essence (Zati Baht) of Him. The reason given by them in favour of inadmissibility requires encompassment of the known by the reality of knowledge, whereas, the Absolute Essence does not accept encompassment, hence, the two cannot be gathered together by this relation. This is a point to ponder over. Since in the knowledge by acquisition (ilmi husuli) this is a requirement as the form of the known is realized in the faculty of knowledge but in the self-knowledge (ilmi huzuri) nothing is needed, and what we are in is the knowledge by self (huzur), not by acquisition (kasb). Hence, there is nothing inconsistent in the matter that the Allah's Knowledge is related to His Essence by way of Self (Huzur) and not by way of acquisition (kasb). And Allah is best aware of the reality of affairs, and may Allah send blessings upon our master Muhammad and upon his holy family, and send peace and benedictions, and be peace first and last.+

Epistle-101

On the rejection of those who presuming the proficients deficient let loose a criticizing tongue, has written this also to Mulla Hasan Kashmiri.

May Allah, enhance your states and better your heart. Maulana Muhammad Siddiq brought your esteemed letter, praise be to Allah you have not forgotten us distant ones. Whatever you apparently have stated about the carnal-soul became clear. Yes, every blame on the carnal-soul during the period of its urgingness is correct but there is no reason to blame it after it has reached restfulness. At that stage the carnal-soul becomes pleased with Allah' and Allant becomes pleased with it. Hence, it is pleasing and welcome, and blaming the one which is welcome is inappropriate.

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The intended of it thén is the intended of Allah. The achievement of this wealth is in the time of being qualified by the qualities of Allah. Its heavenly field is far above the blaming of us low-natured ones. Whatever we say boomerangs on us.

Unaware of itself the embryo in the womb

How and why have no meanings to it

It is quite often so that the ignorant ones in their utter ignorance imagine the restful-soul as the urging one and dictate the laws of urgingness over that as the infidels considering the prophets like all other people denied the excellences of prophethood. We seek refuge with Allah from rejecting these grandees and rejecting their

Epistle -102

On the description that in the loans at interest the total sum becomes unlawful, not the increase alone. For instance, if a person borrowed ten tinkas in return for twelve tinkas, the total twelve tinkas in this case become unlawful, not the extra two alone, and on relevant matters has written to Mulla Muzaffar.

Praise be to Allah and peace be upon His chosen servants. You had said that day that in usury only the additional amount is interest, and in a loan of ten tinkas in return for twelve tinkas the unlawful are only the two tinkas. But when a few jurisprudence-books were consulted, it appeared that in the shari-ah every dealing which involves some addition is usury. Necessarily then this dealing is unlawful and whatever would be acquired by unlawful ways, would also be unlawful. Hence, those ten tinkas also become interest and unlawful. The object of sending the book jâme-ir-umuz and Riwayàt kitab Ibrahim Shahi is to clarify this matter. As for the condition of neediness, my master, the unlawfulness of usury stands proven from the Book and it includes the indigent and the prosperous both. Particularizing the needy with this command means annulment of this definite command. The narrative of Qinyyah is not authentic enough to effect the invalidation of a definite injunction. Maulana Jamal Lahori, the most learned among the ulama of Lahore, states that a large number of the narratives in Qinyyah are unreliable and go against the authoritative narrative-books. If the authenticity of this narrative is considered genuine, the need would be defined as an emergency one or forcing hunger so that the verse: "But whosoever is forced by hunger," (Q-5:3), be the enforcer of this permission, being of the same strength as that (i.e. the forbidding verse).

Only the horse of Rustam can bear Rustam

Also, if need is taken in a general sense, there will be then no place to apply the injunction of unlawfulness of usury, since whosoever agrees to give in addition, it is because of some need, no one likes to burden himself. There would be thus little good coming out of this command sent by the Wise, the Praiseworthyk, higher is Whose dominating Book from the like of such delusions. But, if as an improbable assumption, the interpretation be "need" in general, we say that need means one of the necessities, and a necessity is met just to the requirement thereof. Hence, to prepare food from interest-money and serve that to people is not reckoned as need, nor any necessity is connected with it. Therefore, in the property left by the deceased, only the need of the deceased, i.e. the shrouding and burial expenses, are exempt from inheritance. The cooking of charity food (to benefit his soul) as well is not counted in need, even though he stands in a greater need of charity then. Now, see whether in the present disputed situation, the borrowers at interest are needy or not, and in case they are needy, the food prepared form interest-money and served to a group would the eating of that food be lawful for them or not. To make family responsibilities and soldiery a pretext of neediness and seek money at interest on this excuse and deem it permissible and lawful is far removed from piety. The desired is to practice command and interdiction and dissuade the people stricken by this calamity from practicing it, and apprise them of the error in this approach that why to choose such a dealing that involves eventually committing this kind of forbidden act. There are numerous ways of subsistence not restricted to soldiery only. Since you are among virtuous and pious men, the narrative about eating good things is being sent to you. You had written that it is hard these days to get free of doubt livelihood, right, but as far as possible doubtful things should be shunned. Cultivation of crops in India without the observance of ritual cleanness which you consider not-good food, is something not possible to avoid: "On no soul does Allah place a burden greater than it can bear," (Q-2:286), but it is quite easy to avoid the food prepared from interest-money. To take the lawful as lawful and the unlawful as unlawful is a definite rule in the case of lawful and unlawful, the denial whereof leads to infidelity. But it is not so in case of conjectural deeds. There are a number of deeds which are permissible near the Hanafis but the Shafe-is do not consider

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those permissible and vice versa. What we are after is that if someone shows reluctance in justifying the borrowing of money at interest for a needy person, whose neediness is doubtful and which act is also against the Divine injunction, he should not be branded strayed and compelled to change his opinion to its lawfulness because the truth and certainty are on his side and his opposer is in danger. One of your companions has related that one day Mulànà Abdul Fattàh said in your presence that if loan without interest is available, it is better why should one go to interest. You reprimanded him saying: "You reject a lawful thing." My master, words like this befit a positive lawful thing, but usury, if that is lawful (in your opinion), to shun is better indeed. Men of piety do not show the path of indulgence, but they guide to that which is in conformity with resoluteness. The muftis of Làhore have declared it lawful on the condition of neediness, but the neediness has a broad lap, if extended, naught remains usury, and the definite ordinance of unlawfulness of usury becomes ineffective, as has afore been mentioned. This, however, ought to be pondered over what kind of neediness is that which permits usury just to offer food to others. Anyway, the narrative in Qinyyah permits the borrowing at interest only to the needy and not to others. If one says that the indigent presenter of this food has perhaps done so as expiation for oath, or zihar 1, or fast, and he necessarily has to do that, we say that if an indigent person does not have the means to serve food, he should then fast, not that go about seeking loan at interest. If there appears any need of the like, it can be fulfilled by little attention (towards Allah) and by the blessings of piety: "And whosoever fears Allah, He makes a way out for him (from every difficulty) and gives him from whence he could not imagine," (Q-65: 2,3). Writing any more is simply being lengthy, and peace be upon you and upon him who follows the Guidance.

1. zihar: pre-lslamic form of divorce consisting in the words of repudiation, "you are to me like my mother's back."

Epistle -103

On the description of the meaning of afiyah and demanding a Qazi for Sirhind, has written to Sheykh Farid, the owner of chieftainship.

May Allah grant health and safety(afiyah). I invoke that afiyah for you which one of the saints used always to beg for, asking that just for a day. Someone asked him whether the good condition in which his days were passing was not afiyah? He replied: "I wish I had such a day wherein from dawn to dusk no act of any kind of disobedience to Allah I would have committed."

Since a long time there is no Qâzi in Sirhind and, hence, great difficulty is being met in enforcing some of the shari-ah ordinances. For instance, my nephew has become orphan and some of what his father left as inheritance still remains. He has no legal guardian and I am hindered from taking anything out of that wealth without the permission of Shari-ah. Had there been a Qàzi, the task would have become simple through his permission. Accordingly should the other issues be also guessed.

Epistle -104

By way of offering condolence, has written to the judges (Quzcit) of the district of Mustakin.

Though the calamity that has befallen you due to the demise of His Justiceship, forgiveness be whose lot, is extremely severe and very hard but the status of servanthood leaves no other way save being acquiescent to the acts of Allah. They have not sent here for dwelling, but for doing (virtuous) deeds. (Good) deeds, therefore, should be done. Now, if one departed doing good deeds, on him shall be no fear, rather, would live like a lord, " The death is a bridge, joins the lover with the Lover.'', shall be his state. Mourning is not over the demise but over the state in which one went to the Lover and concerning how They deal with him. Help should be given through invocation, asking Allah's pardon, and charity. Said the Messenger of Allah: "The condition of the deceased in the grave is like a drowning man crying for help, awaiting invocations (in his favour) from his father, mother, brocher, or friend. When that reaches him, that is dearer to him thon the world and all that is therein. Indeed Allah sends blessings like mountains on the dwellers of graves by the invocations of the dwellers of the world, and indeed the gift of the living for the deceased are invocations for their forgiveness." Your

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kind letter has reached. The winter winds are hard upon the fuqara, otherwise would not have saved myself (from reply). I have strongly recommended (in your favour) and, God willing, it would work. Any more over this, is simply being troublesome. Many many invocations for Qàzi Hasan, the token of love, and other friends. Be pleased with and thankful to Allah under all circumstances.

Epistle -105

On the description that no diet is helpful so long as the patient has not recovered from the disease and on relevant matters, has written to Hakim Abdul Qadir.

Since it is an uncontested matter near the physicians that no diet is helpful to the patient so long as he has not recovered from the disease, be that though fried chicken. Rather, it aggravates the disease.

Whatever an ailing one does, is ailment

Hence, first thought should be given towards the removal of his disease and after that by proper diets he should gradually be brought back to his previous strength. Thus, so long as a man is suffering from heart-disease, "In their hearts is a disease," (Q-2:10), no worship or virtuous act is benefiting to him, rather, it is harmful: "Many a reciter of the Qur-an is such that the Qur-an curses him," is a well known tradition. "Many a faster is such that nothing save hunger and thirst fall to his lot from his fast," is a correct news. The curers of the heart first advise doing away with the disease, and the disease means attachment to the non-God, rather, attachment to one's own self. For, whatever everyone wants, wants for his self, if he loves son, loves for his self, and likewise, riches, realm, and rank. Thus, in reality, his god are the desires of his carnal-soul, and as long as he does not get freedom from this captivity, the hope of salvation is a distant thing. Hence, it is necessary for wise ulamà and far-sighted sages to make effort towards the removal of this disease.

If there is one in the house, a call is sufficient

Epistle -106

On the description that the love of this sect (the saints), proceeding from a well-knowing of them, is of the greatest bounties of Allah, has written to Muhammad Sadiq Kashmiri.

Received the pleasing letter filled with deep love and strong affection. Praise and thanks be to Allah for that. The love of this sect which springs from a well-knowing of them, is of the greatest blessings of Allah. Let us see who is the fortunate one They honour with this bounty. The Sheykh-ul-Islam, Hazrat Harvi, says: " My Lord, what hast Thou done with Thy friends, for, whosoever knew them found Thee, and unless found Thee not, knew them not." The contempt of this sect is a deadly poison and defaming them brings unending deprivation. May Allah save us and you from this calamity. The Sheykh-ul-Islam has said: "My Lord, whosoever Thou want to cast out, make him hostile towards us."

Heavenly blessings and saintly favours should if lack

An angel even, shah have the deed-book black

This return and resort to good deeds which Allah has honoured you with anew, you should consider that a great bounty and ask Him to grant steadfastness therein. And peace be upon him who follows the Guidance and holds fast to the ways of Mustafa

Epistle -107

In reply to some answers and questions written with an air of fault-finding, has written this also to Muhammad Sadiq Kashmiri. This epistle consists of such necessary matter as is helpful in maintaining good faith in this exalted sect.

May Allah favour with the goodness of having good faith in this exalted sect. The letter sent, consisting of some questions, has reached. Although the questions had elements of roughness and prejudice and did not merit answering, yet discarding that, proceed to answer, if it does not benefit one, might benefit another.

The first question was what is the reason that miraculous acts and wonders would in abundance be performed by the former saints whereas they are very scarce in case of the divines of the present time. If the object of this question is the negation of the presenttime divines because a fewer number of marvels have been performed by them, as is evident from the wordings, then Allah save from devilish delusions. The performing of marvels is neither a part of nor a condition for sainthood contrary to the prophetic miracles that are a prerequisite for the status of prophethood. But the performing of marvels by saints is general and universal and it

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is seldom that the contrary is true. ++However, excessive appearance of marvels does not evidence superiority, rather, the superiority there is established by the degree of nearness to the Divine Threshold. It is possible that the display of marvels be least by a saint enjoying utmost nearness, and most by one, farthest. The marvels brought forth by some of the saints of this Ummah, not one-hundredth of the number of those have been performed by the Comparions, and yet the highest ranking saint does not reach the lowest ranking Companion.+ The sight, seeking the display of marvels is from short-sightedness and indicative of a lack of propensity to follow. Fit for the receiving of the prophetic and saintly emanations are those people whose propensity to follow prevails over their instinct of following the sight. The Siddiq Akbar, because of the power of propensity to follow, did not need any sign for confirming the Prophet, whereas, Abu-Jahl, the out-cast, notwithstanding striking signs and stunning miracles, could not have the honour of confirming the prophethood due to being deficient in this propensity. Allah says respecting these wretched ones: "And if they saw every sign, they would not believe therein. So much so that when they come to you, they dispute with you —those who disbelieve say, " This is nothing but fables of the ancients, '"' (Q-6:25).

Not more than five or six marvels have been reported of most of the formers in their total life spans. Junaid, the lord of this sect, is not known if even ten marvels have been reported of him. And in this way Allah informs of the state of the one to whom He would speak directly: "And verily We gave unto Musa nine manifest signs," (Q-17:101).

Now, whence it came to be known that such marvels do not come forth from the present-day saints. From the saints of Allah, be they the formers or the laters, come forth marvels every moment, the claimant may know that or not.

The one blind, live in the darkness always must

To blame the radiant shining sun, oh, is never just

The second question was whether or not there is room for devil's cast (alqa) in illuminations and visions of the true seekers, if there is, how could a devilish illumination be discriminated, and if there is not, what is the cause of mistakes in inspirational matters. The answer is that the truth is best known to Allah. No one is immune to devil's cast. When it is imaginable in case of the

1.alqâ: cast, technically it means devilish insinuations.

prophets, rather, verified, naturally is more so in case of the saints, where then a true seeker stands. All that could be said in this context is that the prophets are informed of the "cast" and the falsehood is separated from the truth. The verse: " But Allah annuls what Satan casts forth, then Allah strengthens His revelations, and Allah is Knower, Wise," (Q-22:52), confirms this reality. In the case of saints, this informing is not necessary as they are followers of the prophets, every thing that they fend against the teachings of the prophets, should reject that and take that as falsehood. But in case the shari-ah of the prophet is silent concerning that and does not lay down anything in the affirmation or negation of that, the discrimination of the truth from the falsehood with certainty is difficult, since inspiration is a conjectural thing. But no deficiency can be attributed to sainthood due to this state of uncertainty as the observance of the shari-ah and the following of prophet guarantee the success of both the worlds. The things unpronounced of are additions to the shari-ah and we are not responsible for additional things. It should be understood that incorrect illuminations are not necessarily due to devilish cast. It is quite frequently so that antishari-ah matters assume a shape in the power of imagination and in that Satan has no part. Of this kind is the matter that some people see the Prophet in dream and extract from him certain instructions when, in reality, contrary to that are the set precepts. In this case devilish cast is out of question as it is agreed upon by the ulamâ that Satan can in no way impersonate the Prophet. Hence in this condition it is naught but the power of imagination that has made the unreality a reality.

The third question was when the accomplishments of marvels and the effects of the Divine deception are alike in observation, how could a novice know that this is a saint blessed with marvels and that is a claimant under the Divine deception. The answer is that the truth is best known to Allah. A novice has a true guide towards this discrimination and that is bis sound intuition. If he finds his heart disposed towards Allah in his (i.e. in the saint's ) company, he should know that that is a saint blessed, and if he finds the condition contrary to this , he should know that that is a claimant under the Divine deception. If the matter remains unclear, the case is that of a common man, not of the seekers. Hiddenness from the common has no significance to the special since the cause of that is the disease of the heart and the veil on the eye. Many things are such that remain hidden from the common people, the knowing whereof is more necessary than this discrimination. Now

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we finish this letter with such cognitions as would be helpful to you in dispelling these doubts and confusions. Be it known that the doctrine of "qualify yourself with the qualifies of Allah", whence proceeds sainthood, means the acquiring of saints the kind of qualities that bear similitude to the Attributes of Allah. But this is resembling only nominally and sharing in the Attributes only superficially, not in the intrinsic (i.e. creative) functions, since that is impossible and would mean altering the realities. In his elaborations, at the place of description of the meanings of "adopt the morals of Allah", Khâjah Muhammad Parsà says: "And another attribute is Malik, and the meaning of Malik is the Disposer. When a traveller of the Path has gained full control over his carnal-soul and has subdued it fully, his disposing power extends to other hearts and then he gets distinguished by this attribute. Another attribute is Sami and the meaning of Sami is the Hearer. When a traveller of the Path receives the just words of everyone without taking any offence and hears the mysteries and the realities of the hidden-world by the soul's ears, he gets distinguished by this attribute. Another attribute is Basir, and the meaning of Basir is the Seer. When the sight of insight of a traveller of the Path becomes seeing and he sees all his defects by the light of insight (noori furasah) and sees the excellence of the states of others so that considers everyone better than himself, and of Allah 's being the Seeing becomes pleasing to his eyes so that whatever he does, does in keeping with the pleasure of Allah’s he then becomes distinguished by this attribute. Another attribute is Muhyi, and the meaning of Muhyi is the Giver of lifè. When a traveller of the Path revives the obliterated traditions by persistent observance of them, he gets distinguished by this attribute. Another attribute is Mumit, and the meaning of Mumit is the Causer of death. When a traveller forbids people the adopting of innovated things, which they are practising in preference to sunnah, he becomes distinguished by this attribute, and so on." People take the meaning of takhalluq (to be invested with) in a different sense and thus lead themselves astray into a jungle of error. They hold that reviving of the dead is necessary for a saint and there should be frequent illumination of the things in the hidden-world to him, and things like that. These, as you see, are false presumptions, "Verily, presumption in some cases is a sin," (Q-49:12). Also, marvels are not confined only to reviving and killing, inspirational cognitions and gnoses are among the highest signs and greatest marvels. The miracle of the Qur-an is more powerful and lasting than all other miracles. Open the eyes and see whence all these cognitions and gnoses, raining like the spring clouds, are proceeding. Cognitions with such abundance and yet perfectly in keeping with the shari-ah having not even a hairbreadth opposition. This feature is a sign of the correctness of these cognitions. Our Khajah would write that all your cognitions are correct. But what is the good of this when the words of Hazrat Khajah do not stand as convincing evidence to you, though you declare yourself a devotee of him. There is nothing further to write. These questions of yours at first appeared burdensome, but as they became the cause of such an amount of cognitions and gnoses, and as all these descriptions have followed in their context, they turned out to be a good thing of course.

Ill is never there but with glittering streaks

As in the pitch dark Negro's face, shine his pearly teeth

It is a surprising matter that in the previous letter you had expressed a strong devotion and had ascribed that to two successively happening events and had written that the effects of those were felt in wakefulness also, so much so that a deep repentance for the past conduct was clearly surmisable, were penitent, resolved to do good, and had the faith renewed. Now it is only a month lapse that a change in that attitude has appeared and a retrogression to the previous state and persistence therein, being eager to find means to prove those two events a devilish cast or to dismiss them as incorrect illuminations. Oh, what was that and what is this?

Someone said what an ill that one is doing

Nay, not to me, but to himself the damage is going

And peace be upon him who followed the Guidance and held fast to the ways of Mustafa.

Epistle -108

On the description that prophethood is superior to sainthood contrary to those who say that sainthood is superior to prophethood, has written to Miyan Sayyid Ahmad Bajwari.

May Allah grant us and you and all Muslims steadfastness in the following of the lord of the prophets. Some of the masha-ikh have, in a state of timely inebriety, said that sainthood is superior to prophethood. While some other by this sainthood meant the sainthood of a prophet in order to eliminate any fancy of superiority of a saint over a prophet. ++But in reality the matter is

190 Ep.- 109

just the opposite because the prophethood of a prophet is superior to bis sainthood. In sainthood, due to narrowness of the bosom attention cannot be directed towards creatures. But in prophethood due to great expansion of the bosom, neither attention towards is prohibitive of attention towards creatures, nor attention towards creatures is prohibitive of attention towards Allah. In prophethood the attention is not towards creatures alone so that sainthood wherein attention is towards Allah be preferred over that. Allah forbid, to have the attention towards creatures alone is the state of the animal-like people. The glory of prophethood is higher than that. It is difficult for the intoxicated ones to grasp this. The stable-state grandees have been blessed with this cognition.+

Delights and pleasures be to the lords of riches and realm

The remaining matter is that Miyàn Shàh Abdullah son of Miyàn Shekh Abdur-Rahman is a relative of this Faqir. His father served Bahadur Khan for a long period of time. He, now being in a state of poverty and having lost his sight, has sent his son to Bahàdur Khan to get some job there. If an intimation is made by you in this matter, would be helpful, and be peace.

Epistle -109

Concerning the soundness of heart and the obliviousness of "other" than Allah, has written to Sheykh Sadruddin.

++The men of Allah are the curers of the diseases of heart. Removal of the internal diseases is related to the attention of these divines. Their words are remedy and their looks cure. They are a people remains not the sitter with them deprived (of the blessings of Allah). They are the sitters with Allah, for the sake of them the rain is sent, and for the sake of them the subsistence is given. The main source of internal diseases and the principal cause of spiritual maladies is the attachment of heart to non-God, and until a complete riddance is not attained from this attachment, soundness (of the heart) is impossible, because partnership has no place in Godhead. "Behold, pure religion is for Allah alone," (Q-39:3). Then how it is that they prefer the partners. It is a matter of great shamelessness that one be possessed of the love of non-God to a degree that the love of Allah, against that appears naught or defeated. "Modesty is one of the branches of faith", perhaps alludes to this very kind of modesty. The sign of unattachedness of the heart is its being totally oblivious of all that is non-God and forgetful of all things to the extent that even an effort to recall them would never help them recall. Thus, there is no room for attachment to things at this stage. This state is called vanishing (fana) near the men of Allah, and is the first step on this Path, the source for the emergence of the primordial light, the springhead of cognitions and wisdom, and without that all is but a fruitless effort.

To none save him who has himself effaced totally

Opens the way to the Lord of perpetual glory+

Epistle -110

On the description that the object of human creation is to fulfil the obligations of servanthood maintaining a constant return-unto Allah, has written to Sheykh Sadruddin.

May Allah elevate you to the pinnacle of aspirations of the men of excellence. The object of human creation is to fulfil the obligations of servanthood maintaining a constant resort to Allah. This object cannot be attained without a perfect following, outwardly and inwardly, of the lord of the formers and the laters. May Allah grant us and you his perfect following, verbally and practically, outwardly and inwardly, in deeds and in beliefs — amen, O Lord of the worlds.

That which they worship besides the Lord is naught

Oh, nothing save a total bereavement is their lot

++Whatsoever besides Allah is sought, is a god. Freedom from the worship of non-God is attained only when non-God be not the aspired-after+, be though it the hereafter objectives or the heavenly bliss. Although these objectives are virtues but to the nigh-led (muqarrabin) these are vices. When such is the case of the hereafter matters, what to state of the worldly targets. The world is a God-hated thing, ever since He created it, has not cast a look (of favour) on it, its love is the root cause of sins, and its seekers deserve curse and discard. The world stands damned, and damned all that is therein, save the remembrance of Allah. May Allah protect us from its wickedness and from the wickedness of all that is therein by the sanctity of His beloved, Muhammad, the lord of the formers and the laters.

192 Ep.- 11

Epistle -111

On the description that unification (tauhid) means emptying the heart of that which is besides Allett, and on relevant matters, has written to Sheykh Harnid Sambhaly.

Praise be to Allah and peace be upon His chosen servants. Unification (Tauhid) means emptying the heart of attention towards what is besides Allah. So long as one's heart remains captive of what is besides (Allah), be though very slightly, one is not counted in the men of unification. Without attaining to this wealth, the saying "one" and the understanding "one" is meaningless near those who have attained to the Goal. Yes, to declare "one" and understand "one" has weight in the matter of confirmation of faith and there it is necessary, but has a different sense. ++There is a distinct difference between "there is no god but Allah," and " there is none present but Allah."+ The confirming of faith (iman) is related to knowledge (ilm) whereas the intuitive perceiving is related to states (hal). Prior to having states (hal), talk on that is prohibited. The group of masha-ikh who have spoken in this regard, are not free from two conditions, either they are helpless and subdued under the sway of states, or their object in writing and relating their states was to furnish a criterion for the state of others and a help towards gaining stability in the states and a standard to see the deviation thereof against that. Besides these two objectives, the disclosure of (personal) states is prohibited. May Allah grant us deprived ones a little of the states of the men of excellence and grant steadfastness in following the shining examples of Mustafa, by the sanctity of the Prophet and his noble offsprings. The remaining inconveniencing is that the bearer of the good-wishes slip, Abdul Fattah, is a noble man and comes of a noble ancestry. He has a big family and many daughters. Because of straitened circumstances is forced to approach some munificent person. It is hoped he gets the desired, writing any further is simply troubling.

Epistle -112

On the description that the task is to reach certainty in the beliefs of the men of tradition and congregation. If, in addition to this wealth, states and ecstasies are also granted, we are grateful, else, sufficing we deem this wealth alone. For, when this is, everything is, has written to Sheykh Abdul Jalil Thanesari, then Jaunpuri.

May Allah bless us indigents with the reality of the beliefs of the men of Truth, i.e. the men of tradition and congregation, and make the deeds that please Him our immediate occupation. And honouring us with the states that are fruits of those deeds, attract us wholly solely to His Divine Threshold.

This is the task and all other is naught

The states and ecstasies attained without the realization of the beliefs of this delivered sect, we consider them naught save a Divine deception (istidraj), and we see in them nothing other than destruction. Alongwith the wealth of the following of this delivered sect, whatever They give, we feel (further) obliged and give thanks for that. And if They give only these and give naught of states and ecstasies, we care not and are happy with these. Some of the mashj-ikh under the sway of states and a timely intoxication, have come up with cognitions and gnoses contradictory to the correct opinions of the men of Truth. Since the basis thereof was illumination, they were helpless and it is hoped they would not be called to account Tomorrow. They are classed as missing attempters whose mistakes even have a measure of reward. The Truth, however, is on the side of the ulamà of the men of Truth. This is because the knowledge of ulamà is derived from the lamp of prophethood having the support of clear-cut revelations, whereas the source of the gnoses of these sufis are illuminations and inspirations to which error has way. The criterion for the correctness of illuminations and inspirations is their conforming with the knowledge of the ulamà of the men of tradition. If there is a hairbreadth deviation, they are out of the limits of Truth. This is the knowledge correct and the Truth manifest, and indeed beyond the Truth is but error. May Allah grant us and you steadfastness in the following of the lord of the prophets, outwardly and inwardly, in deeds and in beliefs, and be peace upon you and upon him who follows the Guidance (Hidayah).

Vol. 1 194 Ep.- 113

Epistle -113

On the description of the difference between the passion of the initiate and that of the extreme-reached one, that the visioned (mash-hud) of the impassioned one at the initial stages is none save the soul (ruh) which is above the heart and this vision of the soul (ruh) they imagine the vision of Allah, has written to Jamaluddin Husain Colabi.

Praise be to Allah and peace be upon His chosen servants. ++Absorption and attraction exist not but to the top, and not to the top above the top 1. Same is the situation regarding the vision (shuhud) and things like that. Hence, in the impassioned ones who have not completed the travelling (suluk) and are at the station of heart, absorption is not but to the station of soul which is above the station of heart. The Divine absorption (injizabi Ilahiyah 2 ) is effective in the absorption of the extreme-reached ones, and above that there is no other station. The visioned (mash-hud) in the initial passion is none save the breathed soul (ruhi manfukh), and since the soul is present there in its fundamental state, "Verily, Allah created Adam after His image," the vision of the soul they imagine

1. His words: "Absorption and attraction exist ……….. above the top."

Commentary: In the above words of the Imam the first "top" refers to the "soul" and the second "top" refers to the subtieties (lata-if) above the "soul" bearing the colour of the Necessity-Degree.

2. injizabi Ilahiyah: Divine absorption.

Commentary: The attractive-power working on the subtieties from the top (i.e. the Divine-ride) imparting excitement and enthusiasm in them to fly towards the top to reach, and unite with, their realities located far above the Glorious Throne, is called passion or jazbah, pl. jazbat. The Divine emanations and favours that constitute this attractive-power are called absorption or jazb. In the Naqshbandiyah-travelling there are two kinds of passions or jazbat. The first , the initial or the superficial jazbah which is prior to any amount of purification and which helps undertake readily and pleasantly the self-mortification needed to purify the inner-self. The second, the final or the real jazbah, after perfect purification, achieved over many many years, to persevere in worship-services and acts of piety and godliness to attain union with the Beloved. This second passion or jazbah which is after perfect purification and completion of the travelling, serves to keep steadfastly traversing the distance until the union is attained and then persisting and progressing therein, is called Divine absorption or injizabi Ilahiyah. This Divine absorption or injiza Ilahiyah is also called Union (Wusul) with the Beloved.

Note: As has previously been mentioned the real five subtieties are located, one above the other, above the Glorious Throne. Allah Almighty after creating man caused the shadows of these subtieties to take positions in the bosom of man in appointed locations. Moved and excited by initial passions or jazbat, these shadows come out of their places of rest in the human bosom and head for their originals above the Glorious Throne. The reaching of these to and uniting with their originals is called their having undergone vanishing (fana') in the mystical terminology.

as the vision of Allah. Because this is established that there exists a kind of concordance between the soul and this corporeal world, sometimes they call that vision, the vision of Unity in multiplicity, and sometimes declare that co-Presence (mai-yat). The Divine vision is unimaginable without attaining to the Vanishing Absolute experienced only at the end of travelling (suluk).

To none save him who has effaced his self totally

Opens the way to the Lord of perpetual glory

This vision (shuhud) has no agreement with this world. The distinction between the two visions is that if there exists agreement with the world in any manner, it is not the Divine Vision, and if there is no agreement, that is an indication of its being the Divine Vision. The employment of the word vision is due to the limitedness of language, otherwise, the one alluded to is Inconceivable and Incomparable

Comparable can never reach the Incomparable

Bear not the donations of kings but their own carriers+

Epistle -114

On the incitement to the following of the lord of the prophets, has written to Sufi Qurban.

May Allah honour us indigents and deprived ones with the wealth of the following of the lord of the formers and the laters, for the sake of whose friendship He unveiled His Nominal and Attributive excellences, whom He made the best of all His creation, and a partiale of the imitation of whose examples is by degrees desirable than all the worldly delights and the hereafter bliss. Honour is related to the following of his shining sunnah and piety is linked to the observance of his shari-ah. For instance, midday nap taken by way of observing the sunnah is better and weightier than millions of night-vigils not in accordance with the sunnah. Likewise, eating at the day of Ieed, as ordered by the shariah Mustafaviyahed, is better than eternal fasting not prescribed by the shari-ah. Spending a jitely in submission to the orders of the Share (the Prophet) is better than spending a mountain of gold of one's own accord. The Amir-ul-Muminin, Umar, one day after finishing the morning congregational prayer looked at the Companions (Sahabah) and noted that one man was absent. Upon his enquiring, the Companions said that he keeps awake all the night (in prayers) and probably he fell asleep at this time. The Amir-ul-Muminin said: "Had he slept all the night and performed

196 Ep.- 115

the morning prayer in congregation, would have been better." The men of error do arduous efforts and severe self-mortification excessively, but as these are not in keeping with the shari-ah, they are distrusted and despised. If, at all, there is any advantage of these arduous works, that is only some worldly benefit. But when the entire world is worthless what value might have its some benefits. Their example is as the example of a sweeper whose labour is most and wages least.

But the example of those who follow the shari-ah is as the example of a group that cuts and makes fine jewels and precious gemstones, their labour is little and the earning is very high. The work of one hour might bring the rewards of one hundred thousand hours, the secret whereof is that the deeds conforming with the shari-ah are pleasing to Allah whereas those against the shari-ah are displeasing to Him. Indeed, what is displeasing has no place for reward, rather, might bring punishment. There are clear evidences to this reality in this temporary world and can well be observed by little del iberation.

Whatever an ailing one does is ailment

Shunning the evil of unbelief raines to saintly achievements

Hence, the source of all blessings is the following of Sunnah and the figure of all evils is the opposition of Shari-ah. May Allah grant us and you steadfastness in the following of the lord of the prophets.

Epistle -115

On the description that this Path which we are up to traverse is only seven steps. has written to Mulla Abdul Haq Dehlvi

Pleases the word of the Friend, whatever it be

The Path that we are up to traverse is only seven steps, two steps in the creation-world and five steps in the command-world.

At the first step placed in the command-world, the Act theophanies appear, at the second step, the Attributive theophanies, and at the third step, the Essential theophanies start. Then the matter proceeds step by step according to the degree-difference of excellence, as is not hidden from the men of perfection, all being related to the imitation of the lord of the formers and the laters. As far the words of some that this Path is only two steps, the intended thereby is the creation-world and the command-world as a whole in order to make the matter appear easy to the seekers. The reality, however, is what have I established by the Grace of Allah, and that is it.

Epistle -116

On the description that soundness of the heart lies in the heart's forgetting "what is besides", and in keeping away from excessive worldly engagements lest a liking for world should develop therein, has written to Mulla Abdul Wahid Lahori.

The pleasing letter of my dear brother has reached. The matter written about the soundness of the heart became clear. Yes, the soundness of the heart depends upon the heart's obliviousness of "what is besides" to the degree that even straining to recall (the worldly things) would not help recall. When such has become the state that the thought of "what is besides" cannot cross the heart, the state is called vanishing of the heart (fana qalb), and is the first step on this Path, and a token of the good tidings of attaining to the excellences of saintly goodness according to the difference in the degree of propensity. ++Be ambitious and be not content with walnuts and raisins: "Certainly Allah likes high ambitions." Excessive occupation with worldly affairs is likely to induce a liking for these lowly things, so be not proud of this soundness of the heart as the possibility of retrogression is there. Shun worldly pursuits as far as possible lest there develops a liking for them and, God forbid, they become a source of loss. The job of sweeping in poverty is many times better than presidentship in prosperity. All care should be taken to pass this short-span life in poverty and indifference (towards this world). Flee from riches and the rich as one flees from a lion, and be peace.+

Epistle -117

On the description that at the beginning the heart follows perception (hiss) and at the end this following is not there, has written to Mulla Yar Muhammad Qadim Badakhshi.

Maulana Yar Muhammad would not have forgotten that for some period of time the heart follows perception (hiss), hence, whatever is remote from perception is also remote from the heart. The tradition: "Whosoever has no control over his eyes, has no control over the heart," alludes to this condition. At the final stages of the task, the heart is independent of the following of perception, the distantness of perception does not affect the heart's gaining the Nearness (Qurb). Therefore. the lords of the Path do not consider fit for the initiates and the middle-stage ones the keeping-away from the company of perfect and perfecting sheykhs. Anyway, be striving in compliance with the saying: "What cannot be acquired wholly, should not be abandoned totally," shun the company of the

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strangers completely, and regard the arrival of Miyan Sheykh Muzzammil as prelude to good fortune and his companionship, a boon, and be most of the time with him, for his is a rare existence, and be peace.

Epistle -118

On the description of the loss which is the lot of the people who criticize the men of Allah, has written to Mulla Qasim Ah Badakhshi.

The letter sent by the image of love, Maulànà Qàsim Ali, has reached. The contents became clear. Said Allah, the High: "whoso does virtuous deeds, it is for his own soul, and whoso does evil, it is to his own loss," (Q-41:46). Khàjah Abdullàh Ansàri says: "My Lord, whosoever Thou intend to cast out, he starts casting at us."

Laugh not at those drunk of the wine of love

Lest you lose the precious faith at the bar-gate

May Allah, save all Muslims from rejecting thefugarj and from being contemptuous of them, by the sanctity of the lord of mankinde, and be peace.

Epistle -119

On the incitement to keep company with the guiding sheykh, and on the description that sometimes the perfect ones give permission to their imperfect disciples to impart the training of the Path which is due to some good reason, has written to Mir Muhammad Noman Badakhshi.

The esteemed letter of Mir Sàhib has reached. ++As comes in a tradition, this Path requires madness: "Never would anyone of you be a (perfect) believer unless he is called lunatic." When madness comes over, one becomes free from the worries regarding the wife and the son, and from the apprehension of so and so. This madness is present in your nature but you have covered it by straws of useless things.+ What to do, this (bodily) separation seems to have caused great disharmony in you. You should amend the situation as early as possible and, regarding the incapacity exactly the capacity, try to bring an end to this (bodily) separation. Tranquillity (jamiyyat) of this sect is different from the tranquillity of creatures. The means of tranquillity of creatures are a source of distraction to them. A keen observation of the elements that cause division in creatures ought to be made to get tranquillity. If, supposedly, this sect is granted tranquillity through the sources which the common people derive tranquillity from, it is a place of apprehension and of asking Allah's protection, lest that tranquillity turns out to be a calamity. Inferences should not be drawn from the states of such and such persons because all the stages in their varying order are deficiencies before reaching perfection.

Separation from the Friend, though little, is little not

The masha-ikh of the Method, however, have given permission of imparting the education of the Method to some disciples before completion. Hazrat Khàjah Naqshband asked Maulànà Yaqub Charkhi, after having imparted to him the education of the Method and having him completed some of the stages of travelling (suluk), to convey to people what had reached to him from him, while the condition on the other hand was this that he had had advised him to devote himself to attendance on Alà-uddin and it is in attendance on Khàjah Ara-uddin that he completed most of the task. Maulànà Abdur Rahmàn Jami in Nafahàt has counted him firstly among the disciples of Khàjah Alà-uddin and has related him secondly to Hazrat Khàjah Naqshband. In short, the remedy of this distraction is the company of the men of tranquillity and this has repeatedly and emphatically been written. It has been related that Maulànà Muhammad Siddiq has taken a job and has abandoned the ways of the fuqara. Alas ! a thousand alas ! that one should be cast from the highest Paradise to the lowest of the low. His state is not free of two conditions, either he has attained peace of mind in the job, or has not. If he has attained peace of mind, it is bad, if not, it is worse. Our Lord, cause not our hearts to stray after Thou hast guided us, and grant us mercy from Thy Presence. Thou and only Thou art the Granter, and be peace.

Epistle -120

On the description to keep company with those who possess tranquillity (jam-iyyat) and on relevant matters, has written to Mir Muhammad Noman Badakhshi.

Perhaps Mir Sàhib has forgotten (us) so that does not remember (us) even through salutation or message. The respite is very short and it is necessary to employ it to attain to the highest of the highest goals, and that is the company of the men of tranquillity. There is nothing whatsoever that be comparable to companionship. Do not you see that the Prophet's Companionsteli, by virtue of companionship gained superiority, with the exception of prophets, over all besides themselves, be that Uwais Qarni or Umar

Vol. 1 200 Ep.- 121

Marwàni, while these two except for the companionship had reached the extreme stages and attained the highest excellences. Indeed the mistake of Muaviyah is better than their rightness due to the merit of companionship. The missing of Amr-ibn-al-Âs is better than their finding. This is because the faith of these divines had become visional by the blessings of companionship, the seeing of the Prophet, the arrival of the Angel (Gabril), the descending of revelations, and the vision of miracles. None other besides them attained to these excellences which are the root of all excellences. Had Uwais Qarni known of the worth of companionship, nothing could have prevented him from companionship and he would not have given anything preference over that. "And Allah singles out for His mercy whom He will, and Allah is the owner of great bounty," (Q-2:105).

The water of life Alexander couldn't get

Oh, power and wealth are helpless here but

O Allah, although Thou did not create us in the age of these grandees, raise us but in their assembly in the life to come by the sanctity of the lord of the prophetsele, and be peace.

Epistle -121

On the description that this path acceptedly is seven steps in all. Some of the friends have reached to six steps, has written to Mir Muhammad Noman.

Many many good-wishes be to Mir Sàhib. It is since long that you neither have informed of your conditions nor have enquired of the condition of the fugarci of this place. Praise be to Allah and to Him be thanks that the fugarti are happy and comfortable. A brief description follows hereunder. O the image of love, this Path has been fixed as seven steps. Some of the friends have carried the task to six steps, and some to five steps, one group to four steps, and one group to three steps, in the order of their varying degrees. When the three-step ones can also benefit people, why cannot the group which is ahead of them. High ambitions are needed so that lowly and vile things be not contented with. Time does not permit any further writing, and be peace.

Epistle -122

On the incitement to have high ambitions, and to be discontented with what is in hand, has written to Mulla Tahir Badakhshi.

Maulànà Muhammad Tahir ought to realise our helplessness. Maulana Yàr Muhammad would inform of the reasons of our departing. Now when you have resolved upon going to India, you had better leave and take care of your family, the rest in the tryst, is a well-known saying. A permanent consciousness of the Presence and avoiding association with the people of unlike disposition is necessary. The ambition ought to be kept high and merely with what is in hand the business should not lie.

In the search of the source that sends the heavenly light

Have I left the Maghribi, the Kaukab, and the Nitch bright

Most of the fuqara of this age are wont to get satiated and contented (with what they possess), their company is a deadly poison. Flee from them the fleeing from a lion. Persevere in this practice and give not any weight to happenings, for the margin of interpretation is quite wide and be never deceived by dreams and delusions.

Oh how to get to the dear beloved

Mountains awful and caves dreadful are in the way

And be peace.

Epistle -123

On the description that the performance of supererogatory deeds, be though that Hajj, is meaningless if that entails the leaving of any obligatory deed, has written to Mulla Tahir Badakhshi.

The esteemed letter of my righteous brother, may he remain clean from the defilement of attachments like his narre, has reached. Brother, it comes in a narrative: "The sign of Hisee having turned His Face away from a servant is his (the servants) engagement in meaningless works." Occupation with supererogatory works abandoning the obligatory ones falls under meaningless acts. Hence, a check on the personal activities is necessary to know with what the self-occupation is, with the supererogatory or with the obligatory. Kindly see yourself if it is right to commit so many forbidden acts just to perform a supererogatory Hajj. A hint is sufficient to the wise, and be peace upon you and your companions.

Vol. l 202 Ep.- 124, 125

Epistle -124

On the description that the obligation of Hajj (Pilgrimage) is conditioned by ability of affording the journey. The performing of hajj notwithstanding inability is a wastage of time in comparison with the attaining to the Desired, this has also written to Mulla Tahir Badakhshi.

The esteemed letter of my brother, Khàjah Muhammad Tàhir Badakhshi, has reached. Praise be to Allah; and His is the Grace that there has not appeared any slackness in the devotion and love of the fuqarà despite a long period of separation. This is a sign of immense blessings. ++O the emblem of love, when you asked permission, having resolved upon going for Hajj, our comment, while bidding farewell, that perhaps we would join you in this journey was only as a matter of probability. I did make intention, but the Divine signs did not favour and no clear plans could possibly be made in this regard, and hence, had to give up the idea. The opinion of the Faqir was not in favour of your going right from the beginning, but seeing your eagerness, did not openly oppose. Means are a condition for the journey, without the means it is a wastage of time. It is inappropriate to engage in unnecessary matters, leaving the necessary ones.+ Several letters regarding this matter have been written to you, perchance they reached or perchance not. This is the real matter, the decision lies with you, and be peace.

Epistle -125

On the description that the universe, be it mini or maxi, is a manifestation of the Names and the Attributes of Allah, that the universe has no relationship with its Creator except that of creationness and manifestationness, and on relevant matters, has written to Mir Sâleh Neshapuri.

O Allah, show us the realities of things as they are. The universe, be it mini or maxi, is a manifestation of the Names and the Attributes of Allah, and a mirror for His Splendrous and Essential excellences. He, was a hidden treasure and a concealed mystery, so He chose to come to revelation from occultation and turn to expansion from summation. Therefore, He created the universe on a pattern to be, in its existence and attributes, directive towards His Existence and Attributes. ++Hence, the universe has no relationship with its Creator save that it is a collection of His creations that are indicative of His Names and Splendours. To speak of unitedness and identicalness, encompassment, immanence, and existential co-presence, is under the sway of states and timely inebriety. Men of stable states who have been granted a draught from the cup of sobriety do not affirm any relation between the Creator and the universe except creationness and manifestationness, and in agreement with the ulamà of the followers of the Truth, hold encompassment, immanence, and co-presence to be cognitional (ilmi) matters. How astonishing it is that a group of sufis affirms on the one hand some Existential references like encompassment and co-presence, and on the other hand admits of privation of all kinds of references from the Existence, so much so that even the privation of the Intrinsic Attributes, which is nothing save contrariety. Then seek to establish degrees in the Existence in order to remove this contrariety which is unnecessary botheration similar to philosophical explications 1. To the men of correct illuminations, the Existence is naught save a true plain (unmixed) entity, and whatever is besides that, they include that in Names.

Separation from the Friend, though little, is little not

Half a hair in the eye, oh, is but a lot

I. His words: Then seek to establish degrees in the Existence in order to remove this contrariety.... philosophical explications. Commentary: Imami Rabbani herein seeks to reject the doctrine of the Unity of Existence comprising five descents of the Divinity, advanced by ibne al-Arabi. It is as such: From the original state of Absolute Unity, Infiniteness, Oneness, and Indeterminateness.

1. the first descent of the Divinity was Self-manifestation with internal distinctions and changes in a comprehensive manner, i.e. the Attributes and Essence were commingled and indistinguishable in this mode of the Divinity named Unity (Wahdat).

2. the second descent was Self-manifestation with the internal distinctions and the changes detailed and defined, named as Unitihood (Weidiyat).

3. the third descent was Self-manifestation as the soul-world.

4. the fourth descent was Self-manifestation as the symbol-world, again a finite mode, meant to act as intermediary between the third descent and the firth descent.

5. the firth descent was Self-manifestation as the determinate worldly-forms.

An understanding of the details, niceties, complicacies, and restrictions involved in bringing the Infinite down to the finite and of the explications and interpretations aimed at proving the genuineness of the illumination leading to the aforesaid doctrine can be gained by going through the works of ibne al-Arabi, Fusu-sul-Hikam, and Futuhati Makkiyah.

Imami Rabbani, however, has declared it a middle-stage, incorrect, and misguiding illumination, and has firmly rejected all interpretations aimed at proving it genuine and correct.'

Vol. 1 204 Ep.- 125

We now set forth an example for the clarification of this description of a highly proficient, multi-skilled man who wants to display his hidden skills, so he invents letters and sounds in order to show his hidden excellences through them. In this case these betokening letters and sounds stand no relation with the stored-up meanings except that they are manifestations of those hidden meanings and mirrors for those stored-up excellences. To declare these letters and sounds identical with those hidden meanings is meaningless and, likewise, the encompassment and co-presence in this case are unproven. The meanings continue to subsist in their pure preserved state and naught of change has found way to the essence and attributes of those meanings. But as there exists between the meanings and these indicative letters and sounds a reference of the nature of the "signifying" and the "signified", some extra meanings arising from that might appear in imagination. But, in fact, those preserved meanings are beyond and above those extra meanings. Our beliefs in respect of this issue are these: The affirmation of anything besides manifestationness and mirrorness, such as unitedness, identicalness, encompassment, and co-presence, is due to inebriety. The Divine Essence is void of references and free from relations.+ What of the vile dust and the Lord of lords. Now, in view of this much agreement between the "Appearing" and the "site of appearance" whether they (i.e. the existentialist sufis) declare Unity of Existence or not, the existences in fact are numerous but as Real and shadow, Manifest and site of manifestation, and not that a Single Existence is present there and the rest all besides that is fancy and imagination. This religion is exactly like the religion of the sophists. To affirm reality to the universe protects it from being dismissed as existent in fancy and imagination only, which matter is just the object of the sophists.

Hadst thou known Him from the beginning

Wouldst indeed have straightened thy relations with Him

Whose shadow thou art, do make it known

Whether ye live or die, then nothing disown

Epistle -126

On the description that a seeker ought to give full consideration to the negation of false gods, be they of the horizons or of the interior, and on the side of affirmation of Allah, the true God, whatever comes in the limits of understanding and the range of intelligence, ought to meet that as well with negation, contenting with the Presence atone, as the Existence (Wujud) too has no place in these quarters, and on relevant matters, has written this also to Mir Saleh Neshapuri.

O the abode of lordship and chieftainship, a seeker ought to give full consideration towards the negation of false gods of the horizons and of the interior, and on the side of affirmation of Allah, the true God, whatever comes in the limits of understanding and in the range of intelligence, ought to meet that as well with negation, contenting with the Presence of the Desired alone.

None has striven beyond the knowing that He is

The Existence (Wujud) too has no place in these quarters, He, should be sought beyond the Existence. The ulama of the people of tradition and congregationee have justly asserted that the Existence of the Necessary is addition to His Essence. ++To say that the Existence and the Essence are exactly the same things and not to affirm anything beyond the Existence is due to shortsightedness. Said Sheykh Al-à-ud-daulah: "Above the world of the Being (Wujud), is the world of the King loving." When this dervish got access to the station higher than the domain of the Existence (Wujud), then, for sometime, until remained controlled by the states (particular to that station), found himself among the deniers in taste and intuition and could not affirm Existence (Wujud) for the Necessary, having already left the Existence on the way and finding no room for the Existence (Wujud) in the domain of the Essence (Zat). The Faqir's Islam at that time was imitative, not authoritative. The reach of the Possible (Mumkin), however high, is only up to the Possible. "Holy is He who has left no path to Himself open to His creatures save the realization of their incapacity to know Him."+ By attainment of vanishing in Allah and abiding with Allah, one should not harbour the idea that the Possible has become the Necessary. For that is impossible and means the changing of realities. But since the Possible (Mumkin) cannot become the Necessary, the share of the Possible would be naught save incapacity to comprehend the Necessary.

Take your net away, the Unqa you never can get

For whoever lays the net here, goes empty handed

206 Ep.- 127

To high soaring aspirations, befits the Goal naught of which comes in hands nor does It permit towards Itself any names or remains. There are people who like to have a goal so as to find that identical with themselves and to attain nearness and co-presence with that.

O Lord, they are so and I am so,

and be peace first and last.

Epistle -127

On the description that although the attendance on parents is counted in virtuous deeds, but compared with the attainment to the real goal, it is mere idleness and pure joblessness, rather, it falls under misdeeds. Good deeds of the forlorn ones are misdeeds of the nigh-led, and on relevant matters, has written to Mulla Sefer Ahmad Rumi.

Your pleasing letter has reached. The excuse advanced by you for delay is quite right. One ought to do much more than this and yet consider oneself negligent. Said Allah: "And We have enjoined upon man kindness towards his parents. His mother bears him with pain and bears him forth with pains," (Q-46:15). And said Allah also: "Give thanks to Me and to thy parents," (Q-31:14). Notwithstanding this, one should hold that all this compared with attaining union with the real goal is absolute idleness, rather, in comparison with the covering of the stages of travelling (suluk) as well is sheer joblessness. Good deeds of the forlorn ones are misdeeds of the nigh-led, you might have heard that.

Everything besides the love of the Lord Almighty

Be though it sweet, is a great calamity

The right of Allah has preference over the rights of all creation. The discharging of their rights is in compliance with His command. Otherwise, who has the power to engage in the services of others in preference to His service. Hence, in this way rendering service to them is reckoned as service to Allah. Yet, from service to service is great difference. Farmers and tillers too serve the kings, but the service of the nigh-led is a different thing. There uttering the very name "farming" and "tilling" is a sin. The remuneration of every task is according to the worth of that task. The tiller after the day-long hard work gets one tinga in remuneration, whereas the nigh-led for attaining to a moment's Presence becomes deserving of millions, though at the same time he is totally disinterested in those millions being a detainee in the proximity of the King, and that is all. What a difference between the two. Farrukh Hussain has progressed enough, rest assured about him. There is nothing more with me to write, and be peace.

Epistle -128

Giving encouragement towards high aspirations and preventing from being contented with anything short of the Inconceivable Desired, has written to Khajah Muqim.

++Please Khàjah Muqim, do not be forgetful of us far-placed, and do not feel us far. Man is with him whom he loves. The thing is that the Path is very long, the Desired extremely exalted, the ambitions very low, and the middle stages, likewise, deceptively manifestative of the Desired. Allah forbid that one take middle stages for the ultimate ones, undesired for the Desired, conceivable for the Inconceivable, and remain prevented from union with the Real Desired. One ought to have high ambitions, be not contented with any achievement, and look (for the Desired) in the beyond of the beyond. Possessing this kind of aspiration is related to the attentions of the guiding-sheykh and his attention depends upon the I devotion and love of the disciple following. This is the bounty of Allah bestows upon whom He will, and Allah is the owner of great bounty, (Q-62:4).+

Epistle -129

On the description that the comprehensiveness of Man is a cause of his distractions, and this same comprehensiveness is a cause of his tranquillity, like the water of the Nile which is water for the beloved ones and worry for the prevented ones, has written to Sayyid Nizam.

Your worthy letter has reached. Since Man is the most comprehensive of the existents, each part out of his parts adds to his attachments to and relations with this multiplicity of existences. Thus, in reality, his comprehensiveness is a cause of his farther distantness from the Divine Threshold than all other creatures, and the numerousness of his relations is a cause of his greater deprivation than all others. But if, by the Divine assistance, he managed to collect himself amidst these distracting attachments and, returning, turned to Allah, then indeed he gained great success, and otherwise, doubtless he went far astray. Since Man is the best of creation due to his comprehensiveness, the worst also because of this comprehensiveness is he. His mirror is most perfect due to comprehensiveness, if it has its face towards the world, it is

208 Ep.- 130

dirtier than any description, and if it has its face towards Allah, it is most clear and resplendent. Perfect freedom from the dirt of these attachments is a peculiarity of Muhammad, the Messenger of Allah, and after him, of other prophets, and then, of saints, according to their rank-differences, may the blessings and peace of Allah be upon our Prophet and upon them, and upon their followers all until the Day of Judgment. May Allah grant us and you freedom from these attachments by the sanctity of the chosen Prophet, one who stands praised in the Divine Word as: "The eye turned not aside nor was it overbold," (Q-53:17), . Any further might be tiring, and be peace with regards.

Epistle -130

On the description that changing states merit no consideration. the aim should be to reach the Inconceivability and Incomparability, has written to Jamaluddin.

++Changing states deserve no consideration, one should not be captivated by them as to what arrived and what departed, what uttered and what heard. The desired is something different and is above and beyond telling and hearing, seeing and visioning. The children of the travelling (suluk), They lull with walnuts and raisins. One ought to have high ambitions, for the task is quite different. This all is dream and delusion. If someone finds himself king in dream, in reality he has not become king, though this dream encourages towards good hope. In the Naqshbandiyah Path no weight is given to happenings, this couplet is found written in their treatises,

I am a servant of the sun and talk of its mighty accomplishments

Not am night nor love the night, to tell of its slumberous amusements

The descending of any state or departing thereof is not a place of pleasure or sorrow, attaining to the Inconceivable and the Incomparable goal is the thing ought to be awaited for, and be peace.+

Epistle -131

On the description of loftiness of the Method of the Honourable Khajgan, and in the complaint of the people who have come up with innovations in this exalted Method considering them completive thereof, has written to Khajah Muhammad Ashraf Kabuli.

Praise be to Allah, the Sustainer of the worlds, and blessings and peace be upon the lord of the prophets and his pions offsprings. My righteous brother Khâjah Muhammad Ashraf, may Allah honour him with the distinctions of His exalted saints, should know that the Method of the Honourable Khajgan is the nearest of the joining Paths, and the end of others stands registered in the beginning of these divines. Their Reference is above all other References. This all is there in this Path by virtue of observance of sunnah and avoidance of innovations. They do not permit practicing indulgence (rukhsah) as far as possible, be though that apparently beneficial to the interior, and leaving the acts of resoluteness, be though they outwardly harmful to the interior. States and ecstasies they subordinate to the dictates of shari-ah, and hold passions and cognitions servants to the ordinances of shari-ah. Like the children they do not exchange fine jewels of the shari-ah for walnuts and raisins of ecstasies and states, nor get deceived and fascinated by baseless talks of the sufis. They do not give Fass preference to Nass, nor pay attention to Futuhat Makkiyah turning away from Futuhat Madaniyah. Their state has permanency, and their time, facing the Essential theophany, continuity, which to others is instantaneous, and to them, continuous. The Presence followed by disappearance is out of consideration near these divines. "Men whom neither merchandise nor sale diverts from the remembrante of Allah," (Q-24:37). But the intelligence of everyone does not reach to the taste of these grandees. It is quite probable that the imperfect ones too of this exalted Method might reject some of their excellences.

Taunts of the incompetents at the celebrities of this group

God forbid, if I utter a word of complaint or rebuke

Yes, some of the later khulafa of this exalted Method have, leaving the course of the real grandees, introduced new things in this Path also. A group among their disciples believes that by these innovations they have given completeness to this Method, Allah forbid, it is never so: "Grievous is the word that comes out of their mouths," (Q-18:5), rather, they are after its distortion and ruination. Alas, oh , a thousand alas, some of the innovations which are not at

210 Ep.- 131

all to be found in other Orders, have been introduced into this exalted Method. For instance, they perform the mid-night prayer congregationally. People assemble at that time for the mid-night prayer from the near-by localities and perform it with great equanimity. This act, however, is a disapproved one, the disapprovedness (kardhah) being of the degree of unlawfulness (tahrimi). A group of jurists, that holds the act of inviting (for this prayer) as the cause of disapprovedness, has permitted the groupperforming of supererogatory prayers with the restriction that it should be conducted in a comer of Masjid, but if the number of participants exceeds three, it is unanimously disapproved (makruh). Also, these people appoint thirteen units (raka-at) for the mid-night prayer (tahajjud) such that they perform twelve units (raka-at) standing and then two units (raka-at) sitting, which ritually is equivalent to one unit (raka-ah). The total thus becomes thirteen, which is not right. Our Prophet has sometimes performed thirteen units (raka-at), sometimes eleven, sometimes nine, and sometimes seven. The midnight-prayer together with the odd-prayer (witr) brings about oddness in the number, and not so that two units (raka-at) in sitting-posture are equivalent to one unit (raka-ah) in standing-posture, and hence the oddness. The object of this kind of teaching and practice is simply to reject the following of the Prophet's shining sunnah. It is surprising that in a city of ulamà, abode of attempters (mujtahidin), this kind of innovations have found currency while we fuqara receive Islamic knowledge through their benediction. Indeed, Allah is the inspirer of the truth, Epistle -132

Trembling have I put the heart-pains before thee briefly

Lest thy heart be dispirited, and the story lengthy,

And be peace.

Epistle -132

On the shunning of the company of the rich and on the encouragement to the company of the poor (fuqara) since sweeping the cottage of the poor is better than presiding over (an assembly of) the rich, has written to Mulla Muhammad Siddiq Badakhshi.

"Our Lord, cause not our hearts to stray alter Thou hast guided us, and grant us mercy from Thy store, Thou only Thou art the Granter," (Q-3:8). O brother, apparently being tired of the company of the poor (fuqara) you have resorted to the company of the rich, too bad is that which you have done. Today if your eye is close, tomorrow it will be open, and nothing short of repentance would help, to warn is ours. O father of vanity, today your case is not free of two conditions, either in the company of the rich They would grant you peace of mind, or would not. If They grant, it is bad, if not, it is worse. For, if They grant, it is a Divine deception, and we seek the protection of Allah from that, and if They do not grant, the verse: "Lost this world and the Hereafter," (Q-22:11), describes the condition. The sweeping of the huts of the poor (fuqara) is better than the presiding over the rich. Today these words may appear reasonable to you or may not, eventually they would, but to little avail. The desire for buttered food, and the crave for showy dresses, has plunged you into this calamity. Still nothing has been lost, thought should be given to the real objective. Everything that prevents from Allah, ought to be reckoned enemy, and escaped from, and shunned: "Verily, among your wives and children are enemies to you, so beware of them," (Q-64:14), says the Book. The right of companionship has made me say a word of advice at least once, follow it or not. I know right from the beginning, because of your senseless conducts, that your persevering in poverty (fuqr) with this attitude is a hard thing.

Indeed what we feared did happen

We all have one day to Allah return

And peace be upon him who followed the Guidance and held fast to the ways of Mustafa. In view of your natural disposition and propensity I had a different expectation , but you have cast your fine gem into manure. "Surely, we belong to Allah, and to Him we are to return," (Q-2:156).

212 Ep.- 133, 134, 135

Epistle -133

On the description that the intervals of respite should be considered a boon and time should be given due concern, this also has written to Mulla Muhammad Siddiq.

The letter that you sent by the courier's hands has reached. The intervals of respite should be considered a boon and time should be given due concern. Ceremonies and customs bring no good, and pretences and excuses increase naught save misfortune and deprivation. The true Informant has said: " The postponers, those who say, "I would do it soon", got ruined." It is highly undesirable to spend the present age aspiring alter vain things, and be keen about vain glories for the present age. The ready time should be spent in important matters and the future time should be left for vain worldly decorations. May Allah afflict with a little discomfort so that deliverance from the comfort of what is besides Him be obtained. Mere talking and telling works to no avail, for They want a sound heart. Thought should be given to the real objective, and the meaningless be shunned.

Everything besides the love of the Lord Almighty

Be though it sweet, is a great calamity

Upon the messenger is nothing save the conveying.

Epistle -134

On the prohibition of postponing, has this also written to Mulla Muhammad Siddiq.

May Allah honour with limitless ascensions in the stages of nearness by the sanctity of the lord of the prophet O the image of love, time is a cutting sword, it is not known whether They grant respite till tomorrow or not. More important tasks ought to be done today and the less important ones to be left for tomorrow. This is the way wisdom demands, not only the worldly wisdom but the afterworld wisdom as well. There is nothing to write further, and be peace.

Epistle -135

This letter was sent to a sincere friend, Muhammad Siddiq, on the description of the stages of sainthood, be that general or special, giving also a description of some unique features of the special one.

Know that sainthood proceeds from vanishing (fana) and abiding (baqa), and it is either general or special. By general we mean absolute (unspecific) sainthood and by special, the Muhammadiyah Sainthood, wherein vanishing is more complete and abiding is more perfect. Whosoever is honoured with this great bounty, softens his skin towards obedience (to Allah), and expands his bosom for Islam, and becomes restful his carnal-soul (nafs) and pleased with its Lord so that becomes its Lord pleased with it, and turns his heart into a sound one towards its Turnerk, and occupies his soul (ruh) itself totally in the vision of the Attributive Divine Precincts (Âlami Lahut), and rises his secret (sirr) with the vision of Splendours and Considerations to the station where it becomes honoured with the instantaneous Essential theophany, and becomes bewildered his hidden (khafi) at the extreme Transcendence, Holiness, and Exaltedness (of the Aspired for), and unites his hiddenmost (akhfa) a uniting (with Allah) which is beyond detection and perception so that comes true for him,

Delights and pleasures be to the lords of bounties

What is worthy of knowing is that the specific Muhammadiyah sainthood stands distinguished in all degrees of sainthood on the sides of ascension and descension both. As for the ascensionside, the vanishing of the hiddenmost (akhfa) and the abiding thereof is a characteristic of this specific sainthood. The ascension of all other sainthoods is only up to the hidden (khafi), being in keeping with their degree-difference i.e. the ascension of some of the saints is up to the station of soul (ruh), of some, up to the secret (sirr), and of some others, up to the hidden (khafi), and that is the pinnacle of the general sainthood. As for the descension side, there is share for the bodies of the Muhammadi-taste saints in the excellences of the degrees of this sainthood because he was carried bodily in the night of Ascension (Meraj) to whereunto appointed by Allah, and Paradise and Hell were unveiled to him, and was revealed unto him that which was revealed, and there he was honoured with eye-sighting (royat). This kind of ascension is special to Hazrat Muhammad, and to the saints following him a devout following, and the travellers in his footsteps also have share in this specific distinction.

And for the earth is share in the cup of the chosen ones

All that can be said in this regard is that the taking place of eyesighting (royah) in this world is especial to Hazrat Muhammad. The sighting experienced by the saints that are in his steps is not sighting. The difference between sighting and that state is as the difference between real and virtual, and person and shadow, and neither one of them is identical with the other.

Vol. 1 214 Ep.- 136, 137

Epistle -136

On the prohibition of postponing and putting-off in attaining to the real objective, has this also written to Mulla Muhammad Siddiq.

Your pleasing letter has reached. Since the courier reached during the last ten blessed days, the reply was delayed until their lapse. Replies to the letters of Khàn Khànan and Khâjah Abdullah have already been sent. Kindly go through those. Your going to army this time did not appear a sensible act to the Faqir, see what good comes out of it. The affairs rest with Allah. Note that Allah, in His utmost graciousness, has provided you with daily subsistence, considering that a boon, thought should be given to the own task, not that it should be used to acquire other means of livelihood also. This then gives the works a continuance and in dervishhood cherishing distant expectations is infidelity. It is not known if the matter of payment of the debt could in some way be settled with Khâjgi. If there are any doubts, the matter should be brought to the notice of Khâjgi in writing in a clear and straightforward manner, and if he also is unambiguous in his answer and a positive promise is surmisable, then proceed with this intention. But what is the remedy for delay and deferment. Whatever has to be done, should be done earlier, the moments of respite are very precious.

Epistle -137

On the description of the glory of ritual prayers (salah), the excellence whereof is related to the extreme of extreme, and on connected matters, has written to Haji Khizir Khan.

Your pleasing letter has reached, the contents became clear. Delights in worshipping and ease in performing thereof are of the greatest bounties of Allah, especially during the performing of prayer (salah) where it is unattainable to him who is not an extreme-reached one, and more especially, in the performing of obligatory prayers (salawat). Since at the beginning of extreme stage, They grant delights in supererogatory prayers, and at the extreme of the extreme, this matter becomes related with the obligatory prayers. One feels oneself idle during the performing of supererogatory prayers, to him, the performing of obligatory prayers becomes a great accomplishment.

This task is a gold-lot, see whom They allot

It should be known that the carnal-soul has no share in the delights obtained during the performing of the prayers, rather, in those very delightful moments it is in wailing and moaning. Glory be to Allah, what an exalted state it is.

Delights and pleasures be to the lords of riches and realms

The uttering and hearing of such things for us, slaves of lust, is a great bounty.

This way or that, I please my self

Know this also that the status of prayers in the world is akin to the status of sighting in the hereafter. In the world, the utmost nearness is in prayers, and in the hereafter, the utmost nearness would be during the sighting moments. Know also that all other worships are means towards the prayers, and the prayers are one of the objectives, and be peace and regards.

Epistle -138

On the condemnation of the wretched world, and on the shunning of the company of the worldlings, has written to Sheykh Baha-uddin Sirhindi

My fortunate son, you should not be pleased with this wretched and hated world, and should not give up the wealth of constant turning to the Divine Court, and should be concerned about what we are selling and what we are purchasing. To exchange the hereafter for the world, and to turn away from Allah to creation is foolishness and ignorance. Gathering the world and the hereafter together falls under gathering the opposites. How nice it would have been if the creed and the creation could get together. Of these two opposites, one is free to choose one, one likes, and sell oneself for the one, one pleases, the torments of the hereafter are perpetual, and the enjoyments of the world are fleeting. The world is a God-hated thing, and the hereafter His liked thing.

Live as long as you want, you have to depart

Love whosoever you want, you have to part

Wife and children would at last have to be parted with, and the care of their affairs to be entrusted to Allah. The needed is to count oneself among the dead from today, and commit the expeditions of here to the care of Allah "Verily, among your vives and children are enemies to you, so beware of them," (Q-64:14), is the decision of the Book which you repeatedly would have heard. How long these fool's dreams, the eye should now be opened. The company of the worldlings and association with them is a deadly poison. The killed of this poison falls into the grip of eternal death. To the wise a word is sufficing while the act of explaining is there

216 Ep.- 139

repeatedly and emphatically. The buttered morsels of kings add to heart-ailments, how then success and salvation, beware, beware, beware.

Ours is to convey the counsel

Yours is to accept or repel

Flee from their company more hastily than you flee from a lion, for that only inflicts worldly death which is benefiting in the hereafter, but association with kings inflicts eternal death and unending loss. Therefore, shun their company, shun their morsels, turn away from their love, and turn away from the seeing of them. It comes in an authentic news: "Whoso humbles himself to a rich man because of luis riches, goes out two-third of his faith." Think it over whether all this humbling and flattery is because of their riches or something else, there is no doubt it is because of their riches to the result of departing of two-third of faith. Where you then stand in Islam, and where you are in respect of salvation. All this stressing and emphasizing is because I understand that buttered morsels and uncongenial company would have veiled the heart of this son from accepting sermons and receiving counsels, would have made remain unmoved by words and talks. Therefore, beware, beware of their company, and beware, beware of their sight, and Allah'tz is the Granter of help. May Allah, protect us from those acts which our Lord, the Exalted, likes not, by the sanctity of the lord of mankind eulogized as: "The eye turned not aside nor yet was overbold," and be peace.

Epistle -139

On the description that there is a group of unfortunate ones engaged in slandering and denouncing the men of Allah, disparaging and defaming them is not only permissible but commendable, has written to Jafar Beg Nehani.

Your kind letter has brought honour. May Allah grant you protection, as you keep yourself informed of the conditions of the fuqarà and your concern for them in presence and absence is alike. My master, when the disbelievers of the Quresh, in their utter unblessedness, began an all-out slandering and denouncing of the men of Islam, the Prophet ordered some of the poets to compose lampoons about these unlucky disbelievers. The poet would come forward and stand by the pulpit in the presence of the Prophet, and openly read the satirical couplets to their disparagement. The Prophet would say that the Holy Ghost (Ruhul-Quds) is by him as long as he is reading to their disparagement. Offence by people is of the boons of love. O Allah, make us of them by the sanctity of the lord of the prophets.

Epistle -140

On the description that sorrow and hardships are among the prerequisites of love, has written to Mulla Muhammad Masoom Kabuli.

O the image of love, sorrow and hardships are among the prerequisites of love. When choosing poverty (fuqr), pain and sorrow cannot be escaped.

The object of your love, the relish of pain and distress

Yet the means of comfort under the sky are not scarce

The Friend wants wandering so that there be complete cut-off from "other" than Him. Here comfort is in discomfort, and glee in glow, rest in unrest, and luxury in injury. In this station, to look for respite is to put oneself in plight. One should hand over oneself wholly to the Beloved and whatever comes from Him, happily accept that without bending the brow, for in this way life is. As far as possible, be perseverant, the languor is close behind. Your assiduousness had reached a commendable state, but before reaching maturity, went down. But worry not, for if you collect yourself away from these waverings even a little bit, it would become better than before. Consider these causes of distraction exactly the means of tranquillity so that you may do your task, and be peace.

Epistle -141

On the description that the main thing in this task is love and devotion, has written to Mulla Muhammad Qalij.

May Allah ta bless you with more and more progress, by the sanctity of the lord of the propheti. You did not ever write about the heart-states what they are, keep informed in this regard also as it is a means towards making attention in absence. The main thing in this task is love and devotion. If progress is not being perceived presently, be not sad. When a devout devotion is there, there is hope that the job of years would be accomplished in hours, and be peace.

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Epistle -142

On the description that the Reference (Nisbat) of these divines, howsoever little be that in hand, is not little, has written to Mulla Abdul Ghafoor Samarqandi.

Your esteemed letter, so kindly sent, has reached. The love of dervishes (fuqara) and concern for them is of the greatest bounties of Allah. We pray Allah to grant steadfastness in this attitude and hope to be heard. The gift sent for dervishes has also been received, the prayer of protection was pronounced. The Method (Tariqah) you had acquired and the Reference (Nisbat, i.e. states) proceeding from that, nothing of that you have described. Allah forbid, if there be any slackness in that.

Attention to Him to the twinkling of an eye

Is better than the life long union with the fairies of sky

Even a little of the Reference (Nisbat) of these divines in hand, is not little, because the end of others is registered in the beginning of theirs.

Assess my harvest from the verdure of my orchard

As far any slackening in it, there is no need to worry as long as the love-relations with the possessors of this Reference remain strong. The cloak, having been put on a number of times, has been sent. Wear it at intervals and keep it with due respect, great benefits are expected to proceed from it. Whenever you wear it, wear it after ablution and repeat the lessons. It is hoped that perfect tranquillity shall be obtained. Whenever you intend to write anything, write your internal states first, as the external states without the internal states are out of consideration.

The talk of the Friend, whencesoever that be is pleasant

May Allah grant us and you steadfastness in the following of the lord of mankind, one who is protected from error.

This is the task, and all other is naught

Epistle -143

On the description that the time of youth should be considered a boon, and should not be passed in play and amusements, has written to Mulla Shams.

May power be granted to the lover of dervishes, Maulànà Shams, to know that the period, of youth is a boon, and to refrain from spending it in play and amusements, and not to exchange it for walnuts and raisins. For, nothing save repentance and regret would be the lot at last, and naught would be the upshot. To warn is ours. Observe the five times prayers in congregation and be discriminating in matters of lawful and unlawful. The way of hereafter-salvation is the following of the examples of the Bearer of Shari-ah. Fleeting enjoyments and ruining delights should not be the focus of attention. And Allah, the Sublime, is the Granter of aid towards good acts.

Epistle -144

On the description of the meaning of journey and travelling (sair-o-suluk), of the unto-Allah and into-Allah journeys, of the other two journeys that follow these two journeys, has written to Hafiz Muhammad Lahori.

May Allah grant unlimited progress in the stages of excellence by the sanctity of the lord of mankind, rendered secure from error.

The talk of the Friend, whencesoever that be is pleasant

++Journeying and travelling is movement in knowledge through experiences, there being no room here for spatial movement. Thus, the journey unto-Allah (sair ilallah) is movement in knowledge, from lower knowledge to higher knowledge, and from that higher to the next higher, until after having the knowledge of the Possible (Mumkin) passed completely and wiped-off totally, eventually ends to the knowledge of the Necessary (Wâjib Ta-ala). This state is called vanishing (fanâ). And the journey into-Allah (sair fillah) is movement in knowledge in the Necessity-Degrees (Maratibi Wujub) consisting of the Names, Attributes, Splendours, Considerations, Sanctities, and Transcedentalities, reaching to a degree which can neither be expressed by any expression nor can be alluded to by any allusion, neither can be named by any name nor can be hinted at by any hint. No knowing can know that, and no perceiving can perceive that. This journey is called abiding (baqa). And the third journey which is from and with Allah signifies a downward movement in knowledge, from higher knowledge to lower knowledge, and from that lower to the next lower, until eventually it recedes from all knowledge of the Necessity-Degrees. This is the gnostic who is oblivious of Allah with Allah, has returned from Allah with Allah. One who is a finder loser, a united forsaken, and a near far. And the fourth journey which takes place in "things", signifies the acquirement of the knowledge of things, one after another, as the knowledge of all things had been lost in the first journey. Hence, the fourth journey is parallel to the first journey, and the third journey is parallel to the second journey, as can be noted. The journeys unto-Allah and

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into-Allah are meant for attaining sainthood dependent upon vanishing and abiding, whereas the third and fourth journeys are meant for attaining to the station of invitation, being especial to the prophets sent. Those who devoutly follow these divines (i.e. the prophets) have also share in this station, as has said Allah, the Exalted: "Say this is my way. I call to Allah with insight, I and those who follow me." (Q-12:108). This is a description of the beginning and the end, the object of the revealing whereof is to rouse interest and liking in the seekers.+

Plunder the sugar to your heart's desire,

O the bilious ones

As long as the crazy blinds are unaware of your wanton fun

And peace be upon those who follow the Guidance and adhere to the ways of Mustafa.

Epistle -145

++On the description that the Masha-ikh of the exalted Naqshbandiyah Method have chosen to begin the journey from the command-world, and on the description of the secret why some of the initiates of this Method do not get stirred-up easily, has written to Mulla Abdur-Rahman Mufti.

May Allah grant us and you firm hold on the path of the shari-ah Mustafaviyah, and may Allah be merciful to him who said amen. The mashâ-ikh of the Naqshbandiyah Method have chosen to begin the journey from the command-world and they cover the creation-world in the course of that journey, contrary to the mashâikh of all other Paths, the beginning of the journey of whom is from the creation-world, and alter having covered the creationworld place the foot in the command-world and proceed to passion stage. Hence, the Naqshbandiyah Path is the nearest of all the Paths, and certainly the end of others is registered in the beginning of theirs.

Assess my harvest from the verdure of my garden

Some of the seekers of this Exalted Method are such that although the beginning of their journey is from the command-world, yet they do not easily get moved and do not quickly get the delight and sweetness which is preliminary to passion. The reason thereof is that the command-world in them is weaker compared with the creation-world, and this weakness is a hindrance in being readily affected and stirred-up. This slowness in excitedness persists until the command-world in them becomes stronger than the creationworld and the situation becomes the reverse. The remedy for this weakness, consistent with this lofty Method, is the disposing of a man of strong disposing power, whereas the remedy consistent with other Paths is the precedence of purgation of the carnal-soul, self-disciplining, and self-mortification that are in keeping with the

It should be known that slowness of excitedness is not a sign of lack of propensity. There is a crowd that have perfect propensity and yet they are in the grip of this calamity, and be peace.+

Epistle -146

As a word of advice about repeating the lesson, has written to Sharfuddin Husain Badakhshi.

The letter of my son Sharfuddin Husain has reached. Praise and Grace belong to Allah that you are blessed with the remembrance of the fuqara. Keep your time busy with the repetition of the lesson you had taken and do not waste free time. Allah forbid, that this fleeting pomp and power should lead you astray and this short-lived glamour and glory should bereave you of sweetness.

This only is the word of advice to you O dear

The house colourful, and you only a babe little and tender How great a bounty it is that Allah grant urge to a servant to turn away (from sins) in the prime of youth and grant him perseverance therein. It may be said that all good things of the world compared with this bounty are like a dew drop against a deep river. Since that bounty is a means of obtaining the pleasure of the Master and, hence, is higher than all bounties, be they of this world or the next. " And greatest of all, is Allah's goodly pleasure," (Q-9:72). And peace be upon him who follows the Guidance and adheres to the ways of Mustafa.

Epistle -147

On the description whether severing (gusastan) has priority over joining (paiwastan) or joining (paiwastan ) over severing (gusastan), has written to Khajah Muhammad Ashraf Kabuli.

May Allah grant you more and more progress in the degrees of perfection, by the sanctity of the lord of the prophets. One group of mashà-ikh of the Method has given severing (gusastan) priority over joining (paiwastan), and the second group has given joining (paiwastan) priority over severing (gusastan), while the

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third group has resorted to silence 1 . Abu Saeed Kharrâz says: "Until you part not, you get not, and until you get not, you part not, I do not know which one has preference." The writer of these lines says that severing and joining go together. It is inadmissible that severing be separated from joining, and joining be there without severing. In short, if there is obscurity, it is in their order of priority and in their cause-and-effect relation with each other.

Sheykh-ul-Islâm, Hazrat adopts the second doctrine and says that it is better to prefer that. True, but the group that gives priority to severing, that also does not reject this preference. They intend by joining perfect Appearance which is not negative of the priority of Absolute Appearance. The Absolute Appearance precedes severance whereas the Perfect Appearance follows that. According to this ascertainment, their differing precipitates to a simply verbal controversy. The first group, however, has his eyes of a loftier point, having discarded what is scanty. It should be

1. His words: One group of the mashà-ikh of Method has given severing (gusastan) priority over joining (paiwastan), while the third group has resorted to silence.

Commentary: Gusastan means severing, i.e. severing and turning away from all creatures and nonGod internally, and paiwastan means joining, i.e. seeking union with Allah. The group which gives severing preference to joining is of the opinion that first complete disconnection from all nonGod, complete purgation of the carnal-soul, and perfect purification of the heart, should be acquired alongwith complete vanishing and perfect abiding through piety, godliness, and self-mortification before heading for union with Allah. The other group which gives paiwastan or joining preference to gusastan or severing is of the opinion that a kind of union with Allah, though superficial, should be there all along the interval of purgation and purification, vanishing and abiding. Yet, the true, vivid, and real union, is only possible to this second group after the acquirement of perfect purgation and purification, true vanishing and abiding. Imam RabbaniQ-, however, favours the first group in view of their natural, logical, and proper approach.

understood that this explanation also brings about a time precedence. Hence, understand, and Allah is the Inspirer of the truth. Anyway, one ought to be a gatherer of severance and joining as the status of sainthood is linked with these two degrees, and without these it is a vain effort. The first degree is related to unto-Allah journey and the second degree is related to into-Allah journey. By gathering these two journeys together, one attains to the degree of sainthood and excellence in accordance with the difference in the degrees thereof. The other two journeys are meant for reaching perfection and attaining to the station of invitation.

A loud cry have I twice uttered

Should in the village be one would surely be heard,

and be peace.

Epistle -148

On the description that one that daims to be satiated has nothing in hand, one should not be deceived by mediation of the spiritualities of masha-ikh and their help, as the figures of masha-ikh are in reality the subtleties of the guiding-sheykh, has written to Mulla Sadiq Kabuli.

Two letters, one after another, have reached. In the first letter were the news of attainment and satiation, and in the second, of thirst and empty-handedness. Praise be to Allah, the Sublime, credibility rests with the last performance. The claimant of satiation is empty, and he who thinks himself empty has union with the Unity. It has repeatedly been said to you that you should never be proud of mediation of the spiritualities of mash-à-ikh and their help as the figures of the masha-ikh are in reality the subtleties of the guiding sheykh that have appeared in those shapes. For the sanctuary of attention, oneness is a condition. Shifting one's attention brings loss. Allah protect from this. Secondly, it has repeatedly and insistently been said to you to keep the worldly engagements to a minimum so that the task may be finished earlier. Being busy with unproductive jobs and to defer necessary tasks for unproductive ones, is far removed from providence. But you follow your opinions, little but the words of others move you. Anyway, it is all up to you, the duty of the messenger is to convey the message.

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Epistle -149

On the description that although the Almighty Author of means has originated the things at means, yet is it necessary to keep the eyes fixed at means? Has written this also to Mulla Sadiq Kabuli.

My brother Maulanà Muhammad Sàdiq it is strange that you so wholly solely have let yourself go towards the world of means and measures. Although the Almighty Author of means has designed the things at means, yet is it necessary to keep the eyes fixed at means?

If one door is closed, O my heart

The other would be opened wide apart

This kind of short-sightedness is due to utter disharmony, and by men like you is highly displeasing. For a while you should pause and think of your condition and realise the degenerate state. In the attire of fuqara all this effort for attaining this object of Allah's wrath is an extremely deplorable matter. It is surprising how this loathsome thing appears goodly to your eyes. It is to the measure of necessity that efforts should be made in getting the necessary jobs done. To let all the ambitions be directed towards them and pass the entire life striving alter them is utter foolishness. The leisure hours are a great boon, a thousand regrets that one should spend them in useless works. Ours is to warn, and upon the messenger is to convey the message. Be not disheartened by what people say and hear, and there is no place for sorrow when that is not in you which they impute to you. What a fortune that people should think of someone as ignoble and he really is a noble sole. But if the situation were contrary, it was a place of peril, and be peace.

Epistle -150

On the description that none except the Almighty Necessary One is worthy of being the object of aspirations, has written to Khajah Muhammad Qasim.

The kind letter of my brother Khàjah Muhammad Qàsim did reach and gave pleasure. Let not yourself be disheartened by perturbing worldly situations and disturbing external conditions as they bear no significance. Since this creation is in the phase of annihilation, the days should be passed in seeking the pleasure of the Lord, and going through thin and thick for that. None save the Necessary Being is worthy of being the object of aspirations, particularly, for the good people like you. In addition to this, this is to say that if Ican do any service and work, just hint at that, gratefully and heartily I will do that, and be peace.

Epistle -151

++On the description of exaltedness of the Method of Hazarat Khajgan, of the meaning of recollection (ycid-dcisht) as is especial to these divines, has written to Mir Momin Balkhi.

The talk of the Friend, whencesoever it be is pleasant Recollection (yad-dasht) in the Method of the honoured khajan means Presence (Huzur) without absence (ghaibah), i.e. permanent Presence of the Essence (Zat) without the intervening veils of the Splendours (Shuyun) and Considerations (Itibarat). But if there is sometimes Presence and sometimes absence, i.e. at one time all the veils are removed and at another time they are let down, as is the case of instantaneous Essential-theophany, that like a flash of lightning all the veils from before the Essence get removed and then very quickly the Splendrous and Considerational veils come in between. A Presence of this kind is out of consideration near these divines. The sum total respecting Presence without absence is that the flashlike Essential-theophany, which in effect means the Appearance of the Essence without the media of Splendours and Considerations and which is attained at the ultimate stage of this Path where the most perfect vanishing takes place, should become permanent with the veils never coming in between. If they return, the Presence will change into absence and it will not be called recollection (yad-dasht). Hence, it becomes established that the visioning (shuhud) of these grandees is most perfect and most complete and the completeness of vanishing (fanâ) and the perfectness of abiding (baqa) on the other hand as well is in keeping with the vividness and clearness of the Visioned (Mashhood).

Assess my harvest from the verdure of my orchard+

Epistle -152

On the description that submission to the Prophett is submission exactly to Allah, and on relevant matters has written to Sheykh Farid.

Said Allah, the Sublime, the Exalted: " Whosoever obeys the Messenger, he indeed obeys Allah," (Q-4:80). Allahee, has declared obedience to the Messenger as obedience exactly to Himself. Hence, obedience to Allah through obedience to those other than

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the Messenger is obedience not to Allah. And in order to emphasize and stress this reality, the word "qad" meaning "indeed" has been used so that any perverted mind may not pronounce division between these two obediences and may not give one preference over the other. At another place says Allah complainingly of a people who discriminate between these two obediences, hence says: "They seek to make division between Allah and His Messenger and say, " We believe in some and disbelieve in some others," and they seek to take a course in between, such are disbelivers in truth," (Q-4:151,152). Yes, some of the great mashaikh have, in a state of intoxication and under the sway of states, uttered words that indicate division between these two obediences and imply preference of the love of one over that of the other. It is related that once the King Mahmood Ghaznavi, in the days of his kingship, was encamped near Khiren. He sent some of his courtiers to Abul Hasan Khirqâni with the request that the Sheykh should pay a visit to him. At the same time said to them that if they saw any reluctance on the part of the Sheykh, recite to him: "Obey Allah and obey the Messenger, and those in authority among you," (Q-4:59). The courtiers, sensing reluctance on the part of the Sheykh, recited the said verse to him. The Sheykh said in answer: "I am so much occupied with obey Allah that I am ashamed of obey the Messenger, how to get to those in authority." The Sheykh's seeing the obedience to Allah different from the obedience to His Messenger is something far from stability. The masha-ikh possessed of stability avoid saying such kind of words and at all stages of Shari-at, Tariqat, and Haqiqat, see the obedience to Allah in the obedience to the Messenger, and consider that obedience to Allah a mortal error which is through obedience to someone other than His Messenger. It is related that the Sheykh of Mehnah, Sheykh Abu Saeed Abul Khair, was once sitting in a gathering and an eminent Sayyid belonging to the Sayyid grandees of Khurasàn was also sitting in his gathering. In the mean time, by chance, an impassioned man overpowered by states happened to come there. The Sheykh received him with greater regards in comparison with the eminent Sayyid. This displeased the Sayyid. The Sheykh explained that his respects to him were in keeping with his love for the Messenger, and the respecting of this impassioned man was in keeping with the love for Allah. But those enjoying stable states do not give justification for the divisions of this kind and consider the prevailing of the love of Allah over the love of the Messenger arising from a timely intoxication and a meaningless thing. This much, however, is there that when attaining to the degrees of excellence, i.e. the station of sainthood, the love of Allah controls, and at the stage of perfection which proceeds from the station of prophethood, the love of the Prophet controls. May Allah grant us perseverance in the obedience to the Prophet which is exactly the obedience to Allah.

Epistle -153

On the description of getting complete liberation from the servitude of "what is besides" which is related to the vanishing absoiute, has written to Miyan Sheykh Muzzammil.

The letter that you had sent has reached. Praise be to Allah, the Bounteous, the Gracious, Who keeps His seekers restless and comfortless in longing, and in this comfortlessness saves them from taking comfort with "other" than Him. As for complete deliverance from the servitude of "other", it is attained only when one be honoured with the vanishing absolute (fana- -mutlaq), efface the impressions of "what is besides" completely from the mirror of the heart, and remain not one's cognitional and emotional attachments with anything, and be not anything other than Allah one's goal and object. Without this, all effort is to little avail. One might have the thought of being completely unattached to "other", but: "Conjecture avails nothing against Truth," (Q-53:28).

This task is a gold lot, see whom They allot

The captive of states and stations is a captive of "other", then what to talk of matters other.

Belief and disbelief are same

When thy parting with the Friend they aim

Good and bad are alike

When in thy leading astray from the Path they unite

Your journey at last came to an end after a long period of time. Consider the hours of respite a boon, and if the friends merit consideration, why delay in taking permission from them, and if they do not, there is no need of taking permission from them. The pleasure of Allah ought to be cared for whether the people of this world are happy or unhappy. Their displeasure matters little.

Every grace and gain Through the Friend ye attain

Allah should be made the object of aspirations, what with Him becomes gathered, be, and what becomes not, be not.

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Oh, look at my cheeks and at its rosy grace

Do the colourful flowers in thy hand could it ever face,

and be peace.

Epistle -154

On the description that one ought to pass out of oneself and go into oneself, has this also written to Miyan Muzzammil.

++May Allah, keep with Himself, and leave not for an instant with "other" than Him. O Allah leave us not to ourselves for the twinkling of an eye that we become ruined, nor less than that, that we become lost. Every calamity which is there, is due to attachment to the self. When one became freed from one's self, became freed from the captivity of "what is besides" Him. If one worships idol, in reality worships one's own self: "Have you seen him who makes his desire his god"(Q 45:23)

Once thou hath passed out of thyself and is away

Then all is pleasant good and gay+

Leave your self and come. Just as passing out of the self is necessary, going into the self is also necessary. Since "finding" is therein, beyond the self "finding" is not.

Everything is there with thee under thy patchy cloak

Why this beating the hands about like a blind man's grope

Journey into the outer-stretch (sair afaqi) is distantness alter distantness and journey into the self is nearness alter nearness. If there is vision (shuhud), it is within the self, and if there is gnosis, it also is within the self, and if there is bewilderment, that also is within the self. There is no foot-rest beyond the self. Oh, where has the talk drifted to, so be it not that a simple-minded man get the idea of immanence and unitedness and plunge himself into a whirlpool of error.

Here in-dwelling is infidelity and uniting profanity

Prior to attaining to this station, pondering on it is forbidden. May Allah, the Sublime, grant us and you steadfastness in His pleasing ways. Keep informed of your states as it plays a great role, and be free in spite of formal attachments, and let their being or not being alike in your eyes, and be peace and regards.

Epistle -155

On the incitement that one ought to return to one's root-cause, has this also written to Miyan Sheykh Muzzammil.

May Allah, the Exalted, keep us with Himself.

That which they worship besides the Lord is naught

Oh, nothing save a total bereavement is their lot

On the first of the month of Jumada-al-Awwal, the day of Friday, had the honour of visiting Delhi. Muhammad Sâdiq was with me. If God's will favours, intend to stay here only a few days and then to set-out quickly for the hometown. "The love of homeland proceeds from faith," is a true tradition. What can a poor servant do, his forelocks are in His hands. "There is no creature but He grasps (it) by its forelock. Surely my Lord is on the straight path," (Q-11:56). Where to take refuge, but saying, "Flee ye unto Allah," (Q-51:50), run towards Him. Anyway, realizing the root-cause as the root-cause, and knowing that the offshoot has a secondary place, the face ought to be kept directed towards the root-cause.

Everything besides the love of the Lord Almighty Be though it sweet, is a great calamity

Epistle -156

On the incitement towards keeping company with the men of Allah, has written to Miyan Muzzammil.

The letter that you sent by the son of the Qàzi of Jalandhar has been received. Praise and Grace belong to Allah that the love of fuqara is your ready state. According to: "Man is with him whom he loves", you are with them. The month of Rajab though is near with respect to interval, but it is too far way.

Since it is in recognition of the rights of the dependents that you have resorted to this conduct, continue as you are. The Faqir will perhaps also be here until the end of the month of Rajab. The goodness is best known to Allah, unto Him is the (final) return and with Him is the (final) abode. Anyway, this short-lived life should be passed with fuqara: "And content yourself with those who call their Lord morning and evening, seeking His Face," (Q-18:28), the Book also proves that Allah bade His Beloved to this effect. One of the divines says, "O Allah, what it is that Thou hast done with Thy friends that whosoever recognizeth them findeth Thee, and unless hath found Thee, recognizeth them not." May Allah, the Sublime, Brant us and you the love of this exalted and honoured sect.

Epistle -157

On the description that when one intends to visit a dervish, one ought to have made oneself empty in order to return filled-up, that first the beliefs ought to be corrected, has written to Hakim Abdul Wahhab.

++You came twice and departed soon, hence, could not get time to discharge some of the rights of company (suhbat). The object of meeting is either to impart benefits or to get benefits. Since the meeting was void of these two, it is unworthy of consideration. Before these people, one ought to come having emptied oneself in order to return filled-up, and show ones destituteness so that they show their kindliness and the way for imparting benefits be opened. Coming satiated and departing satiated is void of charm. Satiation stems from sickness, and contentness from contumacy.

Hazrat Khàjah Naqshband said: "When there is a humble supplication first, then follows a broken-heart's attention next." Hence, for attention, supplication is a condition.+ In spite of it, there came in the mean time a student and conveyed your desire for counsels. It came to my mind that the very coming of you establishes rights, and effort from my side also should be to fulfil the duty as much as possible. Therefore, deemed it necessary that through the tongue of pen, by way of making amends for what passed, and reparation for what preceded, a few sentences that accord with the situation and condition be written and sent to you and Allah Almighty inspires with truth and helps in going right. O the image of good-fortune, what is incumbent upon us and you is to correct the beliefs, as required by the Book and Sunnah, along lines the ulama of the followers of the Truth have comprehended them from the Book and Sunnah, and have extracted them from there. Since our and your understanding is out of consideration if it is not in agreement with the understanding of these divines. For, every innovator and misleader comprehends his false dictates from the Book and Sunnah and deduces them from there, while the reality is that they avail nothing against Truth.

Secondly, it is to acquire the knowledge of the lawful and unlawful, of the obligatory and necessary. Thirdly, the conforming of deeds with this knowledge. In the fourth place is the path of purgation and purification which is especial to the sufis. Thus, until the beliefs have not been corrected, knowledge of the shariah-ordinances avails nothing, and until these two have not been realised, deeds avail nothing, and until these three have flot been attained, the acquirement of purgation and purification is difficult. These four along with their complements and supplements are as is sunnah complementary to the obligatory. "Of the goodness of the man's Islam is his relinquishing that which does not concern him, and being occupied with that which concerns him", and be peace upon him who follows the Guidance and adheres to the examples of Mustafà.

Epistle -158

On the description that the difference between the degrees of excellence is in accordance with the differences in propensities, and on relevant matters, has written to Sheykh Hamid Bangali.

Know that the degrees of excellence differ according to the difference in propensities. The difference in excellence may be quantitative or qualitative or with respect to both at the same time. Hence, the excellence of some proceeds from the Attributive theophany, and of some others from the Essential-theophany. There is, however, a startling difference between the singulars (afrad) of these two theophanies and the lords (arbeib) of these. Also, the excellence of some amounts to the soundness of the heart (qalb) and the liberation of the soul (ruh), and of some others, in addition to these two, to the Vision by the secret (sirr), and the excellence of the third group, in addition to these three, reaches to bewilderment attributed to the hidden (khafi), and the excellence of the fourth group, in addition to these four, culminates in Union attributed to the hiddenmost (akhfa)."This is the bounty of Allah, bestows upon whom He will, Allah is the owner of great bounty," (Q-62:4). After reaching excellence in any of the aforesaid degrees, either there is return, or fixity and abiding in that degree. The former is the station of perfection and guidance and return from Allah to the creation for invitation, and the latter is the station of fall (istihldk) and seclusion, and be peace first and last.

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Epistle -159

By way of offering condolence. has written to Sharfuddin Husain Badakhshi,

Although sufferings and afflictions are outwardly bitter and distressing to the body, but inwardly they are sweet and pleasing to the soul, since the body and the soul happen to be opposed to each other. In the pain of the one lies the pleasure of the other. A lowly mind that cannot differentiate between these two contrarieties and their essential features is out of discussion and does not have the ability to be addressed: « They are like cattle, nay more misguided," (Q-7:179)

The embryo in the womb of itself unaware

Of how and why little does it tare

The man whose soul has come down to the order of body and continues as such, and whose command-world has subordinated itself to whose creation-world, how could he understand the secret underlying this riddle. Unless the soul has not receded to its original abode and the command has not become separated from the creation, the beauty of this gnosis cannot become revealed. The possession of this wealth is dependent on the taking-place of that death which is before the conventional death and which the lords of the Method call vanishing (fanâ).

Be thou dust whence emerge flowers

For dust alone has the blessing of scattering fragrant showers And he who did not the before the (conventional) death, he is stricken by calamity and ought to be mourned over. The news of the demise of your father who had a goodly reputation, and enjoining good and forbidding evil was whose token, became a source of distress and a cause of sorrow to the Muslims, "Verily, to Allah we belong and to Him is our return." The son should have patience and be helping and assisting to the departed through charity, prayers, and through begging Allah's forgiveness for him, since the deceased is in a dire need of help of the living. It comes in a prophetic tradition: "Not is there a deceased in the grave but like a drowning man crying for help, awaiting invocations (in his favour) to reach him from his father, or mother, or brocher, or any friend. When it reaches to him it is dearer to him than the world and whatever is therein. And indeed Allah sends blessings like mountains on the dwellers of graves by the invocations of the dwellers of the earth, and verily the gift of the living to the deceased is the invocation to their forgiveness." The word of advice remaining is to be perseverant in remembering and persistent in ponde ring, since the respite is very short and ought to be spent in the most important of the important tasks, and be peace.

Epistle -160

To the name of this lowly servant of him, Yar Muhammad, alJadid, al-Badakhshi al-Talaciani, on the description that the lords of the Method (larigot) are divided into three groups, along with the explanation of the states of each of them. and the excellence and deficiency of each of those groups.

++The lords of the Method (the mashei-ikh Tariqat) are divided in three groups. The first group says that the universe is present in the exterior through the creative act of Allah and whatever qualities and excellences exist therein, all are through the creative act of Allah. They consider themselves nothing more than figures, and the figureness as well being attributed to Allah. They have lost themselves in the ocean of nothingness in a way that are neither aware of the universe nor of themselves, like a nude person who has put on borrowed clothes and knows that this dress has been borrowed. Now this seeing of borrowedness occupies him to the degree that he sees the clothes with the owner thereof and finds himself nude. When such a man is brought back from heedlessness and inebriety to heedfulness and sobriety and They bless him with abiding after vanishing, though he finds the clothes on himself yet he knows with certainty that they belong to someone else, since that vanishing still remains registered in his knowledge while the connection and relation he had with those clothings exist no more. Similar is the case of that person who thinks of his qualities and excellences like as the borrowed clothes and knows that these clothes exist only in imagination and that he has no clothes on in exteriority and is actually nude. This seeing occupies him to a degree that he casts-off those imaginary clothes completely and finds himself nude, and after recovery and return to sobriety finds those imaginary clothes also with himself. The vanishing (fanâ) of the first person, however, has a higher perfectness and the abiding (baqa) consequent on that a greater completeness as well, as will, God willing, be soon described. In all their beliefs which pertain to the field of doctrinal theology and which stand confirmed by the Book, the Sunnah, and the consensus, these divines are in agreement with the ulamà of tradition and congregation. There is no difference between them and the Muslim theologians except that the theologians attain to the truth in this matter intellectually

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,and rationally, whereas they by illumination and taste. Also these divines do not affirm any reference to Allah other than utmost transcendence and see all other references abstracted from Him. Glory be to Him, where then identicalness and partialness stand save the reference of Masterhood and servanthood, the Maker and the made, rather, they lose even this reference also under the sway of states and it is then that being honoured with real vanishing become acceptive of the Essential theophanies and manifestative of unending theophanies.+

The second group maintains that the universe is shadow of Allah and admits that the universe is existent in the exterior, but as a shadow not as a reality, and that its existence is subsistent by the existence of Allah like as the subsistence of shadow by the parent object. For instance, a man casts a shadow and then by his powerful capabilities that man projects his qualities of knowledge, power, and will, etc. etc. into that shadow, and even the faculties of enjoying and receiving pains. Now, supposedly, if that shadow falls on fire and gets pained, wisdom and custom do not permit saying that that man has been afflicted, as says the third group. Similarly, all evil acts perpetrated by creatures cannot be ascribed to Allah. Just as if the shadow moves by self-will it would not be said that that man is in motion, but will be said that that is the effect of his power and will and is his creation. This is an accepted fact that creating evil does not lay evil, but doing and earning evil lays evil.

The third group believes in the Unity of Existence (Wahdat-ul-Wujud), i.e. there is only One existing in the exterior and that's all, and that is the Being of Allah. The universe in reality is unprovable in the exterior but it does have cognitional validity.+ They say that the identicals have not even smelt the scent of existence. Although this group also admits that Universe is the shadow of Allah but asserts that its shadowy existence is only in the degree of perception (hiss), and in reality in the exteriority there is only pure nothingness (adami mahz). They declare the Being of Allah possessing attributes that are Necessary and Possible and appoint stages of descent, and for each one of the stages prescribe for that very One Being laws and rules befitting that stage, and enjoying and suffering to them is that very Being. But in respect of these perceptional and conjectural shadows, i.e. the doctrines, wisdom and religion bring upon them many restrictions which they meet with many excuses and artful designs. Although this group is united and has attained perfection in keeping with the difference in the degrees of Union and excellence, their talks plunge people into

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error and heresy and lead them to atheism.

The first group has attained to highest perfection and best completion, to fullest submission and to utmost agreement with the Book and the Sunnah. As for the matter of fullest submission and utmost agreement, that is evident, and as for highest perfection and best completion, that is because some of the human-body-degrees, such as the hidden (khafi) and the hiddenmost (akhfa), due to utmost subtleness and abstractness have perfect likeness to and harmony with the Origin (Allah). The people that notwithstanding the vanishing of Secret cannot distinguish these degrees from the Origin in order to be able to effect their negation by putting those under "no" (la), to them these remain mixed with and resemblant to the Origin, so that they find themselves identical with the Origin and declare that in the exterior there exists only Allah, and we in reality have no existence. But since the multiplicity of objects in the exterior stands proven, helplessly they admit of cognitional existence and it is from here that they pronounce the identicals as being intermediaries between existence (wujud) and nonexistence (adam). Also, since they could not separate some of the degrees of the creature-bodies from the Origin, and hence remaining ignorant of the Necessary aspect of these, designated these as intermediaries and thus justified for the Possible that which was Crue for the Necessary and could not detect what have they justified that belongs to the category of Possible but has resemblance to the Necessary, though formally and nominally only. Had they been able to distinguish and separate the Possible completely from the Necessary, would never have seen themselves as Allah, and would have held that the universe is other than Allah, and would not have believed in the Unity of Existence. Unless there remains the trace (asar) of one, one does not find oneself as Allah, although one might impress that one's trace (asar) subsists no more, but that too is due to one's weak-sightedness. The second group although observed these degrees apart from the Origin and made negation of these by "no" (la-) but because of the shadowness-realness relationship a part of the remaining body-degrees remained subsistent, i.e. unseparated and unnegated, and as the shadow has a strong connection with the real, this reference did not disappear from their sight. As regards the first group, they separated all the degrees of the Possible from the Necessary and negated them all by the word no (lai due to perfect harmony with and imitation of the Prophet, and did not see any harmonization of the Possible with the Necessary, nor did they affirm any reference thereof to That.

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They identified themselves nothing other than His powerless servants and creation, and recognized Him; as their Creator and Master. To consider themselves as the Master or imagine as His shadow is too hard and difficult for these divines, what of the vile dust and the Lord of lords. These divines show love towards things because they are creations of Allah and, hence, they appear lovable to their eyes. Since they have been made by Allah and their functions have also been made by Him, they fully yield and submit to them and do not deny the actions proceeding from them except those denied by the shari-ah. The Existentialists attain this kind of love for and submission to the things because of their considering them manifestations of or identical with Allah, whereas these divines get it by the plain consideration of their madeness and createdness.

See how vastly apart are the two paths

The one that resembles the beloved could be loved if one has little of love, but as for the made, and the created, and the servant, unless one has extremely strong love for the beloved, one cannot like them and take them as one's beloved. This exalted group has full share in the station of servanthood — the ultimate end of all saintly stations. And what else could serve as a sign of the genuineness of their states than the being of all their illuminations in keeping with the Book and Sunnah, and not to a hairbreadth opposition to the formal shari-ah has found way into them. O Allah, make us among their loyers and followers by the sanctity of Muhammad, the Chosen. ++The dervish whom these lines are benefited from was previously a believer of Unification and possessed the knowledge of this Unification right from the time of boyhood and had reached in that to certainty, although did not possess the states. When entered on this Path, the way of Unification opened first and wandered for a long time in the stages of this station. Great amount of knowledge relevant to this station descended so that all the difficulties and incomings met by the Unitists became explained through illuminations and the descending cognitions. After the lapse of a long period of time, another reference started getting hold over this dervish, yet under its sway continued hesitantly with Unification. This hesitation was due to good opinion and not due to rejection. For a long time continued in that state of hesitation until at last the situation reached to the point of rejection, and it so appeared that this station means lower than the low and the matter needs be carried above up to the station of shadowiness. In this rejection I was helpless because I did not like to come out of this station while the most celebrated of mashà-ikh were there settled in this station. When reached the station of shadowiness, found myself and the universe as the shadow, as say the people of the second group, and had the longing would that They did not take me out of this station because, to me excellence lay in the Unity of Existence and this station had some agreement with that. Incidentally, by Their grace and providence, They lifted me off that station and carried above in the station of servanthood. Then at that time the excellence of that station became visible to the sight and became manifest the loftiness thereof making me turn-away from the previous stations and seek Allah's pardon respecting them. For, had They not led this dervish in this manner and showed the superiority of one (station) over the other, he would have seen his demotion in this station. Since, to him, there was no station higher than Unification. And Allah establishes the truth and shows the path.

It should be understood that the cause of difference in cognitions and gnoses, set forth in the letters and pamphlets of this dervish, rather of any traveller, is the difference in the degree of the stations attained.+ Since for every station there are distinct cognitions, and for every state there is a different report. Hence, in reality, rejection and contradiction are not in cognitions except after the fashion of abrogation in the shariah-ordinances, so be not of those who doubt, and may Allah send His blessings upon our master, Muhammad, and his offsprings.

Epistle-161

On the description that the object of passing over the stages of travelling is to get true faith which is related to the restfulness of the carnal-soul, has written to Mulla Saleh Badakhshi Colabi.

The object of passing over the stages of travelling is to get true faith which is related to the restfulness of the carnal-soul. Unless the camal-soul becomes restful, deliverance is unimaginable, and the carnal-soul does not reach the degree of restfulness unless the wisdom of heart is brought to bear upon that, and the wisdom of heart is attained when the heart disengages itself from the tasks before it and gets freedom from the captivity of "other" than Allah. The sign of this freedom is forgetfulness of what is besides Him. If to the hairbreadth there exists attention towards what is besides, it is far from freedom. Good tidings be to him who

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preserved his heart for his Lord. Effort is necessary to be blessed with the freedom of heart in order to end with a restful carnal-soul. "That is the boum), of Allah bestows upon whom He will, Allah is the owner of great bounty," (Q-62:4), and be peace.

Epistle -162

On the description of the greatness of the blessed month of Ramazân. of the harmoniousness thereof with the Glorious Quran which became a cause for its descending in this month, of the wholesomeness of date. the breaking of fast, wherewith is a commendable act, and on relevant matters, has written to Khajah Muhammad Siddiq Badakhshi.

In the Name of Him, Sublimity belongs to Whom. The SpeechSplendour, which is one of the Essential Splendours, comprehends all the Essential excellences and the Attributive Splendours, as has been set forth in the previous cognitions. The blessed month of Ramadan is comprehensive of all boons and blessings and every boon and blessing that is there is initiated by the Essences and imparted by his Splendours. Whereas the source of each and every evil and defect that comes into existence are the contingent essences and attributes: "Whatsoever of good befalls you, it is from Allah, and whatsoever of evil befalls you, it is from yourself," (Q4:29) is the decision of the Book. Thus, all boons and blessings of this month proceed from those Essential excellences which the Splendour of Speech is comprehensive of, while the Glorious Qurân the sum total of the reality of that Comprehensive Splendour.

Hence, this blessed month stands in perfect harmony with the Qurân, since the Qur-ân is comprehensive of all excellences and this month is comprehensive of all boons which are the results and fruits of those excellences. It is because of this harmoniousness that the descending of Qur-an came to be in this month: "The month of Ramazan, in which was revealed the Qur-cin," (Q -2:185). The Night of Power (Lailat-ul-Qadr) that falls in this month is the substance and essence of this month and is as core, with the month, as shell. Therefore, everyone who passes this month in peace, benefiting from its boons and blessings, shall pals the entire year in peace and shall go packed and loaded with goodness and benedictions. May Allah,k help us benefit from the goodness and benediction of this blessed month and grant us a big share therein. Said the Prophet: "When anyone of you intends to break his fast, he should break that with dates, for that is a benediction (barakah)," and the Prophet would himself break the fast with dates. The being of benediction in the date is because its tree, called "Nakhlah", with regard to comprehensiveness and the quality of balancedness has been created after the pattern of Man. The Prophet therefore designated Nakhlah as paternal aunt of the sons of Adam. Hence, said the Prophet: "Respect your paternal aunt, the Nakhlah, because il has been created from the remnant of the clay of idam." It may be that its naming "benediction" be in view of this comprehensivenss. The breaking of fast by its fruit, i.e. the date, makes it a part of the faster. The comprehensive reality of date by virtue of this property becomes a part of the reality of the eater thereof, while the eater thereof because of that becomes comprehensive of innumerable excellences contained in the comprehensive reality thereof. This benefit although may be derived by eating it at any time, but at the fast-breaking time when the faster is void of impeding desires and fleeting pleasures, the eating thereof is more effective and touch to the comprehensive reality is more complete and thorough. The words of the Prophet: "The best predawn meal for the faithful is date," may be in view of the fact that in eating that, as that becomes a part of the eater, lies the perfection of his reality and not of the reality of the edible. Since "fast" is void of this merit, incitement to the eating of dates was to effect compensation for what was missed. The eating of dates brings the benefit of all edibles and the blessing thereof with regard to comprehensiveness continues until the fast-breaking time. But the benefit of the edible mentioned above is available only when that edible has been procured in keeping with the shari-ah without overstepping the shari-ah limits to hairbreadth. Also the reality of this benefit is attained when the eater thereof has reached from the form to the reality, and from the exterior to the interior, so that the outward of the edible helps his outward and the inward of the edible perfects his inward, else, to outward help alone that is restricted and the eater thereof remains less compensated for.

Strive to make the food good as jewel

Eat then of it to the fil of the bowel

The secret in haste in breaking the fast and in delay in taking the predawn meal is to provide a complete diet to the eater, and be peace.

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Epistle -163

On the description that Islam and infidelity are opposed each to the other, the presumption of gathering these two opposites together is inadmissible, and honouring one means degrading the other … up to the end what has he said on the degradation of the unbelievers and disassociation with them along with the description of disadvantages of this association, and on the description that the world and the hereafter are also opposed each to the other, has written to Sheykh Farid, the symbol of Iordship and chieftainship.

Praise be to Allah who bestowed His favours upon us, and guided us to Islam, and made us of the followers of Muhammad. The ready blessings of both the worlds are related to the imitation of the lord of both the worlds, and that is all. Imitating him means observing the Islamic ordinances and obliterating the traditions of the unbelievers. Islam and infidelity are opposed each to the other, and affirming one means repelling the other. The presumption of gathering these two opposites together is inadmissible, and honouring one means degrading the other. Allah Almighty thus bids the Prophet.: "O Prophet! strive against the unbelievers and the hypocrites and be stern with them," (Q-9:66). Hence bids Allah His Prophet, one who is possessed of lofty morals, strive against the unbelievers and be stern with them. It is, therefore, understood that being stem with them falls in the highest morals. The dignity of Islam lies in the disgrace of infidelity and the infidels. Whosoever regards the unbelievers highly, seeks to make the Muslims lowly. Since regarding highly does not alone mean that they should be respected and given prominent seats, but giving them place in personal gatherings, keeping company with them, and talking with them, this all as well means showing respect towards them. Like dogs they should be kept away, and if there are some worldly ends that cannot be achieved without them, distrustfully then, and only to the extent of necessity, they should be depended upon. But the excellence of Islam lies in casting that worldly interest aside and keeping away from them. Allah Almighty has called them enemies of Himself and of His Prophet in His Glorious Qur-ân. Therefore mixing with these enemies of Allah and His Prophet is of the greatest offensive acts. The least harm coming from mixing and associating with these enemies is weakening of the power of enforcing the shariah-ordinances and repelling the customs of the unbelievers, as the companionship considerations come in-between, which is a very great harm. Friendliness and intimacy with the enemies of Allah leads to the enmity of Allah and His Prophet. A man thinks that he is of the followers of Islam, confirms Allah and His Prophet, and believes in them, but he does not realise that this kind of abominable acts deprive him completely of the wealth of Islam. We seek refuge with Allah from the mischief of our souls and from the ill of our deeds.

Khàjah has the happy thoughts of being joined to Him

But naught save happy thoughts is that which laàjah has with him.

The business of these mischief-mongers is to laugh and jeer at Islam and at the followers of Islam, and they are only waiting if they gain the upperhand, destroy the followers of Islam, or kill them all, or bring them back into infidelity. The followers of Islam ought to be ashamed, since shame is a part of faith and living up to the prestige of Muslimhood is necessary. They should always be kept down in a state of disgrace. The object of taking tribute from them is their humiliation, and this humiliation should be to the degree that for the fear of tribute they avoid wearing good clothes and adorning themselves and live fearing and trembling in the apprehensions of forfeiture of their wealth. What rights have the kings to stop the taking of tribute. Allah Almighty has made tribute a means towards their disgracing and the intended thereby to them is humiliation and to the followers of Islam, honour and domination.

Every denier of Islam hit, is indeed to Islam that is a benefit

The sign of having obtained the wealth of Islam is having aversion to the infidels and being inimical to them. Allah Almighty has declared them in His Glorious Qur-an "unclean", and at another place, "dirty". Hence, the infidels ought to appear unclean and dirty to the eyes of the followers of Islam, so that when they would look upon them and regard them as such, certainly would refrain form their company and shrink from sitting with them. Consulting them in any matter and acting according to their advice means showing highest regards toward these enemies. He who asks for their spiritual help and seeks their invocations, what he wants to achieve? Allah Almighty says in His Glorious Qur-àn: "And the prayer of disbelievers goes (far) astray," (Q-13:14). Their invocations are baseless and fruitless. As regards the possibility that their invocations would be heard, that is hardly there, but the ill that the prestige of these dogs is further raised is definitely there. If they invoke, bring the mediation of their idols, one should imagine whereto the matter reaches, and even the smell of Muslimhood remains not. A great man said: "Unless among you

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one becomes mad, one does not attain to Muslimhood." Madness here means becoming indifferent to gain and pain in upholding the word of Islam. As long as Muslimhood is with, whatever becomes, be, and what does not become, be not. When Muslimhood is there, the pleasure of Allah is there, and so also the pleasure of His beloved Prophet. There is no wealth greater than the pleasure of the Lord. “We are pleased with Allah as the Lord, Islam as the Religion. and Muhammad as the Prophet and Messenger."

Make us steadfast in this, O Lord,

by the sanctity of the lord of the prophets. Due to shortage of time, what was necessary and unavoidable have written briefly and forwarded. If the Divine Grace helps, a letter more detailed than this writing shall be sent.

Just as Islam is opposed to infidelity, likewise, hereafter is opposed to world. The world and the hereafter do not go together. Renunciation of the world is of two kinds. One kind is to renounce the Permissibles thereof totally except those which are necessary. This kind is the best kind of renouncing the world. The other kind is to refrain from the Unlawful and the Doubtful thereof, and use only the Permissible. This kind also these days is very rare.

Lower than the Throne thou seest the sky

Yet from the earth, it is far above and high

Necessarily therefore, the use of gold and silver, the wearing of silk-dresses, etc. etc. which the shari-ah forbids, should be avoided. If gold and silver-ware are used for the purpose of decoration, there is permission. Using them for drinking and eating purposes, keeping perfumes into them, or using them as antimony containers, is Unlawful. Allah Almighty has made the circle of Permissible things very wide and taking joy and delight in them is more pleasing than in Unlawful things. In the things Permissible, lies the pleasure of Allah, and in the things Unlawful, lies His displeasure. Sound wisdom does not permit one to earn the displeasure of Allah in exchange for the delights that have no permanence when the condition is that as a substitute for those Unlawful enjoyments, Permissible enjoyments have been allowed. In the malter of Lawful and Unlawful, pious ulamà should be consulted, their advice should be sought, and in accordante with their opinion, deeds should be done. The path of Shari-ah is the path of salvation, and whatever is besides the shari-ah, that is error and falsity: "So what is there, after truth, but error," (Q-10:32). And be peace first and last.

Epistle -164

On the description that the bounties of Allah are uninterrupted on the special and the general, acceptance and non-acceptance of these is from their side, has written to Hafiz Bahfl-uddin Sirhindi.

May Allah Almighty grant steadfastness in the path of Shari-ah by His grace and kindness. Bounties of Allah are alike and uninterrupted on the special and the general, the noble and the ignoble, be those of the kind of wealth and sons, or of the kind of guidance and righteous life. Acceptance of some and nonacceptance of some others is from their side: "And Allah wronged them not but they used to wrong themselves," (Q-16:33). The summer sun shines alike on the washerman and the clothes, but the face of the washerman turns black and the clothes tut-ri white. The non-acceptance is because of having the face turned-away from the Divine Court. He who has his face turned-away from Him, misfortune is inevitably his lot, and deprivation from the bounties is irrevocably his share. Here one should not remark that there are many such people who continue having their face turned-away from Allah, and yet are distinguished by worldly bounties and the turning-away of these did not bring deprivation upon them. It should be understood that this is wrath which by Divine deceit has appeared under the guise of reward to work towards their destruction by letting them remain lost in their opposition and error. Said Allah Almighty: "Do they think that the wealth and sons wherewith We aid them, We are hastening them on to good things? Nay, but they perceive not," (Q-23: 55, 56). Hence, the world and its enjoyments in spite of being turned-away are solely destruction. Beware, beware, and be peace.

Epistle -165

On the incitement to imitating the Bearer of Shari-ahee, to be inimical, averse, and stem, towards the opposers of his shariaht, has written to Sheykh Farid, the abode of lordship and chieftainship.

May Allah Almighty dignify you with the dignity of the internal (batini) heritage of the Untaught Qurashi Hàshimi Prophet, as has He; dignified you by the formal heritage, and may Allah be merciful to the servant who said, amen. The formal (suri) heritage of Muhammad is related to the creation-world, whereas the internal heritage is related to the command-world, where faith and gnosis, rectitude and obedience, prevail all over.

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The way of thanks-giving for the formal heritage is to get adorned vith the internal heritage, and the adomment with the internal heritage is not attained without a perfect following of the Prophet. It is therefore obligatory upon you to follow him and obey hirn in his permissions and prohibitions. Indeed devout following is an offshoot of devout love for the Prophet.

He loves him to whom he surrenders all his wishes and whims

The sign of devout love is utmost aversion towards his enemies and display of animosity towards the opposers of his shari-ah. In love, hypocrisy has no place, the lover is always mad about his beloved and dares not opposition, and does not keep any kind of relation with the opposers of his beloved. Two dissimilar kind of loves do not exist together, and gathering two opposites is impossible. The love of one necessitates the animosity of the other. These should be thought over seriously since still the matter is not out of hand and what has been missed can be compensated for. Tomorrow when the matter will be out of hand, naught other than repentance shall be in hand.

The sad gloomy morning will show indeed the loss

The moonless night of love which thou certainly did pass

The worldly chattel are deception after deception and upon them rest the unending hereafter-affairs. If this few-days life is spent following the examples of the Prophet e, the hope of eternal salvation is there, otherwise it is naught over naught, whatever it be, and whatever kind of virtue it might be.

Muhammad is the honour of both the worlds

Be dust of his threshold, else be dust on thy head

The attainment of the sublime bounty of imitation does not necessarily depend upon a total renouncement of the world which is a burdening thing. The giving out of the prescribed poor-due as well has the effect of total renouncement in so far as the preventing of harm is concerned, since the purified wealth is free of harm. Hence, the remedy for repelling harm from worldly wealth is to set aside the poor-due portion thereof. Although the complete renouncing is better and preferable, yet the giving out of the poordue serves the same purpose.

Lower than the Throne though appears the sky

Yet from the earth, it is far above and high

It is therefore necessary that one's efforts should be spent in fulfilling the shari-ah ordinances, the ulamâ and the pious distinguished with the shari-ah be revered and respected, and no pains be spared in propagating the shari-ah, while the lustful ones and innovators be disparaged and humiliated: "Whosoever reveres an innovator, helps in the demolition of Islam." The infidels who are the enemies of Allah and the enemies of His Prophet should be looked upon as enemies, and endeavour should be made in their humiliation and humbling and in no way respect be showed towards them. These unfortunate ones should not be given place in gatherings, nor should any display of cordiality be done and an attitude of harshness and sternness should as far as possible be adopted towards them. Consultation should not be made with them in any matter, and if supposedly that is necessary, unwillingly and forcedly should that be done like as one relieves the nature. The path that leads to your sublime Ancestore, is this. If you do not adopt this path, getting to his noble threshold is difficult, oh, far far away is that.

Oh, how to be joined to the beloved ahigh

Mountains awful, and caves dreadful in the way but lie

And any further stressing would be inappropriate.

Trembling have I put the heart-pains before thee

Lest thy heart be dispirited, as the story is lengthy

Epistle -166

On the description that dependence on the undependable life of few days should not be done, and pains should be taken for removing the heart-disease through excessive remembrance, which is the importantmost of the important things in this short period of life, has written to Mulla Muhammad Amin.

My master, how long like a kind mother trembling for oneself, and how long with anger and anxiety twisting for oneself. The personal self and every thing else should be imagined dead and thought of as a few senseless and motionless inert pieces: "Truly you will the and truly they will die,"(Q-39:30), declares the Book. To take pains about removing the heart-diseases in this short period of life by excessive remembrance is the importantmost of the important things, and to get rid of the internal diseases through recollection of Allah in this short respite is of the highest objectives. A heart captive of "other", what good could be expected from that, and a soul enamoured of the mean (world), camal-soul is superior to that. There, They demand perfect soundness of the heart, and require liberation of the soul. While we imprudent ones are fully engaged in designs that make the heart and the soul become fettered, oh, far far away is the goal: "And Allah wronged them not, but they used

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to wrong themselves," (Q-16:33). The next thing to say is that you need not worry about your apparent weak condition, it will, God willing, change into health and peace. I have thoughts of satisfaction in this regard. You had asked for the clothes of the Faqir, the shirt has been sent. Wear it and look for the effects and fruits thereof, it abounds in benediction.

It is a story to him who regards it a story

It is a challenging message to him who meets it manly

And be peace upon him who follows the Guidance and holds fast to the examples of Mustafa,

Epistle -167

On the incitement to worshipping the Sustainer of the worlds, the One who is Inconceivable and Incomparable, and on shunning the worship of false gods of the Hindus, has written to Hinday Ram hindu who had expressed his sincerity towards this sect.

Both of your letters have reached. From both of these the love for fueni and seeking refuge with this exalted sect was surmised. How great a favour it is that They bless someone with this bounty.

My counsels are to fulfil the duty of preaching

Thou take them nicely or reject them haughtily is no concern of mine

++Know it and be informed that our and your Sustainer, rather the Sustainer of the worlds, whether it is the skies or the earths, the angels or the lower-category things, is One, Inconceivable and Incomparable, above resemblance and likeness, independent of form and similitude, fathership and sonship impossible in His case, equality and similarity have no way towards Him. The suspicion of unitedness and immanence is utterly unbefitting His glory, and the thought of His hiding and emerging is the ugliest attribution to Him. He is neither temporal, i.e. time-controlled, since time is His creation, nor spatial, since space is His fabrication. There is no beginning to His existence, nor end to His continuance.+ Every good and excellence stand proven for Him, and every kind of defect and decline stand negated from Him. Therefore, worthy of worship is He, and glorification is a right of Him. Ram and Krishn and others like them that are gods of the Hindus, are His vile creatures and have come of mother and father. Râm was son of Jasrath, brother of Lachhman, and husband of Sità. When Ram could not safeguard his wife, what help could he extend to others, far-seeing wisdom should be brought to work and the practice of following them should be abandoned. It is a matter of great shame that one should refer to the Sustainer of the worlds by names Râm and Krishn which is like calling a mighty king by the name of a lowly sweeper. It is extremely foolish to hold Ram and Rahmân as one. The Creator and the creature cannot become one, nor can the Inconceivable unite with the Conceivable. Prior to creation of Ram and Krishn, the Sustainer of the worlds was not called Ram and Krishn. What has happened to people that after their being born, the names Ram and Krishn they apply to Him, and the remembering of Ram and Krishn regard the remembering of the Creator. God forbid, and again, God forbid. Our prophets, whose count is about one hundred and twenty four thousand, invited people towards worshipping the Creator and prevented them from worshipping that which is nonGod. They regarded themselves His helpless servants and lived trembling before His awe and majesty. But the gods of Hindus invited people towards their worshipping and regarded themselves gods even though they believed in the Creator. They affirmed of His dwelling within them and being united with them, and called themselves god and plunged headlong into unlawful things under the pretext that nothing is forbidden to a god, and whatever way he wants to dispose his creation, he can. They have a lot of this kind of corrupt thoughts, and are themselves in error and lead others into error. The prophets, contrarily, what ask other people to shun, shun that themselves too, and declare themselves human beings like other human beings.

See how vastly apart are the two paths

Epistle -168

On the description of the exaltedness of the Naqshbandiyah Order, and in the complaint of the crowd that have added new and invented things in this sublime Method, and on the matters relevant, has written to Khajah Muhammad Qasim, son of Khajah Amkanki.

Praise be to Allah, the Sustainer of the worlds, and blessings and peace be upon the lord of the prophets and his pious offsprings. Now, with the presents of abounding well-wishes and countless greetings to His Eminence, the cream of revered mashà-ikh, the pride of great saints, the son of my advisor, steadfast in the Order, may Allah protect him and grant him long life, earnest desires and strong longings are conveyed.

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Oh, how to become joined to the beloved afar

Mountains awful and caves dreadful in the way there are

++Be it known to the respected Master's son that the exaltedness of this sublime Method and the loftiness of the Naqshbandiyah fraternity is due to following the sunnah and shunning the innovations. For this reason the grandees of this Method have refrained from the loud-voiced remembrance and recommended the heart's remembrance, and have prevented from "hearing" (sama-) and "dancing" (raqs), ecstasy (wajd) and forced-ecstasy (tawa-jud), which were not there in the days of the Prophet and the Righteous Caliphsee. Instead of seclusion and forty-days retiring which were nonexistent in the beginning periods, these divines adopted "solitude in the crowd" (khalwah dar Anjuman) with good results ensuing by adhering to this doctrine and numerous benefits accruing by observing those precautions. It is from here that the end of others is registered in the beginning of theirs, and their Reference comes to be above all other References. Their words are cure for the heart diseases, and their looks are remedy for the internal defects, and their penetrating attention delivers the seekers from the captivity of both the worlds, while their sublime exertions (himmah) lift the disciples from the lowliness of the Possibility (Imkcin) to the loftiness of the Necessity (Wujub).

Wonderful caravan-leaders are the Naqshbandian

For they lead caravan to the sanctuary by the ways so hidden

Effaces from the heart of the traveller their passion

Ambitions of solitude and emotions of seclusion

But in this age this Reference has become like the rarely found Phoenix and has hidden itself. A crowd of this fraternity has made frantic efforts in all directions but remaining unsuccessful in getting this great wealth and because of the rarity of this superb bounty are happy with a few pebbles in place of precious jewels and like children are satisfied with walnuts and raisins, and in extreme anxiety and embarrassment have left the Path of their predecessors. Sometime they search peace in loud-voiced remembrance, and sometime seek comfort in "hearing" (sama) and "dancing" (raqs), and as they are unable to get solitude in the crowd, resort to "forty" (china-) to get solitude.

How surprising it is that they look upon these innovations as completive and perfective of this Reference and deem this destruction exactly construction.+ May Allah Almighty grant them the doing of justice and bless their inward by a trace of the excellences of the grandees of this Path, by the Min an the Sàd, and by the sanctity of the Prophet and his offspringse.

Since these innovations have gained currency in those regions to the degree that they have concealed the real path of the foregone notables so that high and low there has adopted invented and new Methods being turned away from the real and the ancient Method. Now it came to my mind to disclose a bit of this story to the servants of that high threshold and give vent to the heart-pains in that. I do not know to what group belong the intimate attendants in your assembly and from what sect come the companions in your functions.

Sleepless I remained in torturing thoughts

In whose lap did thou pass the night last

I pray Allah to save you from the spread of this calamity and protect your high threshold from this adversity. My master and patron, people have given currency to innovations and new things in this exalted Method in a way that if the opponents say that this Path is noted for inclination towards innovations and refrainment from sunnah, has place. They perform the pre-dawn prayer congregationally and, like the sunnah of Tarcivih, seek to grace the Masjid-court by seeking to popularize that. They consider that a good practice and invite people towards that but the thing is that performing supererogatory prayers congregationally has been declared by the jurists to be a "disapproved" (makruh) act. Another group of jurists has declared only the invitation act as disapproved in performing supererogatory prayers in congregation and has given the verdict of its permissibility with the restriction that it should be performed in a comer of Masjid. However, there is consensus on its being disapproved if the number of participants exceeds three. They also hold the pre-dawn prayer to be thirteen units such that they perform twelve units standing and the last two units sitting — the two sitting ones being equivalent to one. From here they deduce that the reward of the sitting one is half the reward of the standing one. This idea and practice are contrary to the sunnah. The Prophet performed thirteen units including the odd-prayer. The oddness appearing in the units of the pre-dawn prayer was due to oddness in the units of the odd-prayer and not the way these notables imagine.

Trembling have I put the heart-pains briefly before thee

Lest thy heart be dispirited as the story is lengthy

It is strange that this kind of innovation and such sort of fabrication be in vogue in the cities of Mawarci-un-Nahr, the abode of the

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ulama of the Truth, while the state of affairs is this that wefuerci benefit from their benedictions in the matters of shariahknowledge. And Allah, the Sublime, is the Inspirer with the Truth, and may Allah, the Sublime, grant us and you perseverance in the path of the shari-ah Mustafaviyah, and may Allah be merciful to the servant who pronounced "amen".

Epistle -169

ln reply to a question respecting a disciple who had said to his Sheykh that if he interfered in the special time which he gets with Allah, he would cut his head off the body. The Sheykh liked those words of him and embraced him, has written to Sheykh Abdus-Samad, Sultânpuri.

Praise be to Allah, the Sustainer of the worlds, and blessings and peace be upon the lord of the prophets, Muhammad, and upon his pious offsprings.

Your esteemed letter and kind communication written so kindly has reached, it pleased very much. ++As to the questions therein, my master, the highest goal and the most glorious objective is to attain to the Divine Threshold. But at the beginning since a seeker is in an extremely dirty and lowly state due to worldly attachments, while the Divinity stands in an extremely transcendent and lofty state, and as the harmoniousness between the desirer and the Desired;, which acts as a means for giving and taking emanations, is missing, hence a sheykh thoroughly acquainted with the Path is indispensable in order to act as an intermediary between the two, having ample enrichment of both sides so that he may become a means towards joining the desirer to the Desired. The more the desirer gains harmoniousness with the Desired the more the sheykh recedes from between them, and as the desirer develops perfect harmony with the Desired, the sheykh withdraws himself completely from between them and lets the desirer be joined to the Desired without his mediation. At the beginning and middle stages, the Desired cannot be seen without the glasses of the sheykh, but at the end stage the glory of the Desired, makes itself manifest without the mediation of the sheykh and a union naked is attained. As for the words, "If even the sheykh comes in-between at that time, I will cut his head off the body", they are under the sway of intoxication. The stable ones do not speak this way nor do they adopt the path of disrespect, and see the attainment of their aspirations through the blessings of the sheykh, and be peace.+

Epistle -170

On the description that just as there is no escape for a man from fulfilling the command and prohibition of Allah, likewise there is no escape for him from fulfilling the rights of creatures and being considerate towards them, and on matters relevant, has written to Sheykh Noor.

Praise be to Allah and peace be upon His chosen servants. My fortunate brother, just as there is no escape for a man from fulfilling the commands of Allah, and shunning the prohibitions, similarly there is no escape also from fulfilling the rights of creatures and being considerate towards them. The saying: "Respect for the command of Allah and kindliness towards the creatures of Allah", implies the fulfilment of these two rights and alludes towards giving thought to these two sides. Hence observing one out of these two is negligence, and contenting oneself with a part of the total is far from excellence. Forbearance in discharging the rights of creatures is necessary and behaving nicely towards them is obligatory. Haughtiness is unbefitting here and heedlessness is unsuiting in this case.

A lover be though he world-sweetheart

His is to quit coquetry and pull the burdened cart

Since you have been in the company for a long time and have heard sermons and counsels, therefore, avoiding a lengthy discourse, summed the matter up in few sentences. May Allah grant us and you steadfastness in the path of the shari-ah Mustafaviyah.

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Epistle -171

On the description that what is laid upon the fuciara is being permanently in a state of humbleness and poverty, fulfilling the services of servanthood. preserving the limits of the shari-ah, following the shining sunnah, contemplation of the overwhelmingsins, living in the dread of revenge of the Knower of the hidden, and on matters relevant, has written to Mulla Tapir Badakhshi.

++Praise be to Allah, the Sustainer of the worlds, and blessings and peace be upon the lord of the prophets and upon his pious offsprings. What is incumbent upon us foqara is being constantly in a state of humbleness and poverty, dejectedness, invocations, and entreaties, fulfilling the services of servanthood, preserving the limits of the shari-ah, and following the shining sunnah, keeping the intentions correct while doing good deeds, purification of the interior, and surrender of the exterior, seeing the defects, contemplation of the overwhelming sins, and living in the dread of revenge of the Knower of the hidden (ghaib). Regarding the good acts as few, be they though more, and imagining the sins as more, be they though few, and to live fearing and trembling from fame and acceptance in people. Said the Prophet: "Sufficing is for a man's evilness to be alluded to by fingers in matters of religion or world except him whom Allah grants protection." To blame the self-deeds and intentions, be they though clean like the daybreak whiteness, and to ignore the self-states and ecstasies, be they though correct and confirmed, and not to trust and form good opinion only on account of one's helping the religion, supporting the creed, propagating the shari-ah, and inviting people towards Allah, since this kind of help is sometimes rendered by infidels and libertines also. Said the Prophet: "Indeed Allah helps this religion (sometimes) by a libertine man also." A disciple that comes and he is desirous and shows the intention of taking the business (of travelling), should be looked upon as a lion that perhaps through him ruination (of the sheykh) is to be brought about and this may turn out to be a Divine deception for him. If by the coming of someone who intends to become a disciple pleasure and delight is felt within, that should be considered like infidelity and making partner, and should be rectified by repentance and begging pardon until the effects of the delight disappear and in place of happiness sorrow and fear set in. And warn (your khulafa) forcefully not to covet the wealth of the disciples and have expectations in the worldly gains possessed by them because that hinders the correction of the disciples and becomes a means towards corruption of the sheykh. There They want completely pure faith: "Behold, sincere faith is for Allah only," (Q-39:3). There is no place for partnering in a nyway in that Court. It should be understood that every darkness and dirt that comes on the heart can be removed easily by turning to Allah, begging His pardon, repentance, and entreaty. But the darkness that comes on the heart due to love for the mean world, spoils that and pollutes that, and the removal thereof is quite difficult and very hard. Truly said the Messenger of Allah-: "The love of world is the root cause of all sins." May Allah save us and you from the love of world, of its seekers and governors, and from mixing with them, and companionship with them, because that is a killing poison, a destroying malady, a great calamity, and a common disease. My brother Sheykh Hameed has happily set out for those limits, consider the hearing of new and fresh matters from him a boon, and the rest at the tryst.+

Epistle- 172

On the description of those especial secrets that fall to the share of fewer of the few special ones, and on the description that at these stages the gnostic finds himself outside the circle of shariah, the reason thereof, and the conforming thereof with the formal shari-ah alongwith relevant matters, has written to Sheykh Badi-uddin.

After praise and blessings, be it known to the respected brother that the shari-ah has form and reality. Form is that which the outward ulamà have the authority to describe, and reality is that which the exalted sufis are distinguished with. The end of ascension of the form of the shari-ah is to the end of the extension of the Possible. If the journey takes place thenceforward in the degrees of Necessity, the form starts getting infused with the reality and this process of infusion continues up to ascension to the Knowledge-Splendour which constitutes the Determinative Source (Mabda Ta-ayyun) of the lord of mankind el. If progress continues further on, form and reality both have to be bid farewell and the affairs of the gnostic become related to the Life-Splendour. This glorious Splendour has no harmoniousness with the world and belongs to the category of real Splendours to which naught of any secondaries have found way so as to develop any relation with the world. This Splendour is doorway to the Goal and preface to the Desired. At this stage the gnostic finds himself outside the circle of shari-ah but since he is protected does not omit even a nicety of the niceties of shari-ah.

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The crowd blessed with this great bounty is fewer of the few. If their number were to be checked, they would turn out to be very few. There is a great crowd of sufis that has reached to the shadow of this lofty station. Since for every high station there exists out of its shadows a shadow below, they imagined that they have placed their foot where there is no shari-ah and have reached the core from the crust. This is the stage where the sufi's foot slips. A crowd of the deficient ones have taken the path of infidelity and heresy from here and have cast the noose of the shining shari-ah out of their necks. They went themselves astray and led others astray. There is, however, a crowd of perfect ones who are blessed with a degree of the sainthood-degrees and have attained this gnosis from a shadow of the shadows of this lofty station. Although they have not reached to the real station but are protected and do not consider it fit to ignore any rules of the shari-ah even though they do not know the secret of this gnosis and do not understand the reality of affairs. Since by the Grace of Allah and through the blessings of His Beloved, the secret of this puzzle has been disclosed and the reality of the matter, as ought to be, has become clarified, a little of that which passed is described, may be the deficient would come on the right path and the proficient would know the reality of the situation. It should be understood that the shari-ah obligations are particularly related to the body and the heart. Since purgation of the carnal-soul depends on these two and those of the subtleties that place foot beyond the limits of the shariah are other than these (two), hence, the ones that are subject to the shari-ah, will so continue to be, and the ones that are not subject to the shari-ah, will never be. The maximum in this connection is that before the travelling the subtleties are intermixed and are not separate from the heart. It is the journey and travelling that make them apart from each other and help them reach their original location, and then it becomes known which one is obligated and which one is not.

++Q. If it is pointed out that the gnostic fends his body and the heart also outside the circle of shari-ah, what is the reason thereof?

A. We say that this finding is not in reality but in imagination and the cause of this imagination is the imbuement of the heart and the body with the colour of the subtlemost ones of the subtleties that have placed their foot outside. If it is remarked that the obligations of shari-ah are particular to the heart and the body whereas the reality of the shari-ah extends beyond the heart, then what is the meaning of placing foot outside the shari-ah in general.+ We say that the reality of the shari-ah does not extend beyond the soul and the secret, and does not reach to the hidden and the hiddenmost, and those that place the foot outside are in reality these very ones, the hidden, and the hiddenmost. And the reality of affairs is best known to Allah. May Allah grant us and all Muslims steadfastness in following the examples of the lord of the prophetsfflL

Epistle -173

In answer to a question along with the description of some uncommon secrets related to negation and affirmation as in the good words: "There is no god but Allah," has written to Mir Muhammad Noman.

++After praise and blessings, be it known to you that you had asked whether it is necessary to negate everything that comes in sight and knowledge by the word "no" (la) as the Desired affirmed exists beyond the sight and knowledge, and from here it becomes certain that the vision of Muhammad, the Messenger of Allah, also deserves negation, and that the Desired affirmed exists beyond that. O brother, Muhammad, the Messenger of Allah, notwithstanding the loftiness of status was a man, marked by the stains of accidentality and possibility. What can man know about the Creator of man, and what can the Possible get respecting the Necessary, and how can the Accidental surround the Ancient: "And they comprehend Him not in knowledge," (Q-20:110), dictates the Book. Sheykh Attàr says:

Don't you see that a king like the Prophet didn't get

So you give up the idea of taking pains and forget

O friend, this matter needs explanation which should be heard with full care and attention. This should be understood that the good words, "there is no god but Allah" have two parts, negation and affirmation, and for each of the negation and affirmation part, there are two considerations. First, to negate the right of worship for false gods and to affirm the right of worship for Allah. Second, to negate the goals that are not the goals, and the attachments, that are undesired attachments. The affirmed should be none other than the Real Desired and the True Sought for. The excellence regarding the first consideration, at the initial stages, is to put everything known and visioned under "no" (la), and on the affirmation side, naught save the exempted word, i.e. the word "Allah", be in consideration. After the lapse of some time when the insight has become

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penetrating and has become smeared with the dust of the path of the Desired, the "Exempted" also appears to the vision like the "exempted from", and the traveller finds himself attached to That which is beyond that visioned, and looks for the Desired in the outside of that. Since at the beginning of this excellence, whatever was brought under "no" (la) pertained that all to the circle of the Possible and did not ment worship, but by the blessings of repetition of these good wordings had become separated from the Godhead meriting worship, the traveller, however, due to the weakness of insight did not see the Necessity-Degree that merited worshipping and stood affirmed by the word "save" and so had nothing to his lot from this station save uttering the "Exempted," i.e. the word Allah. After getting the power of insight the "Exempted" appeared like the "exempted from". Since the Necessity-Degree is comprehensive of Godhead's Names and Attributes, and the aspired after by the traveller was the stripped of (i.e. the Absolute) Unity (Ahadiyat mujarradah), where worthiness of worship like unworthiness of worship is left behind on the way. Certainly then he looks for his goal beyond the Names and the Attributes, and keeps away from what is besides That.

When the heart finds rest with the dear sweet-heart

What then it has to do with the union of others

A hundred bouquet of the sweet basil be if there

The nightingale wants nothing save the fragrant flower

Sufficing are the sun rays for the morning-glory

It is needless to have for the moon any worry

A thirsty one needs nothing save water

Of what use to him shall be pure sugar

In the second consideration, the object whereof is negation of the goals that are undesired goals, the excellence is to bring the visioned of the Necessity-Degree also under "no" (la-) like the visioned of the Possibility-degrees, and nothing other than the utterance of the "Exempted" word be on the side of affirmation.

How could I identify to you the bird

That lives with the Phoenix in the same nest

The name Phoenix to all is known

The name of my bird is but unknown

The truth is that sublime nature and high aspirations call for the goal nothing about which might come in hand, rather naught of any trace might reach the edge of perception. The hereafter-vision is a truth, but the very thought of that drives me out of myself. People are delighted and happy on the promised hereafter-vision, but my fettering is with none other than the hidden of the hidden. The entire quest is that not even to the extent of a hair the Desired should emerge to the seen-world from the unseen one, and come from ears to arms, and from cognition to vision. What to do, my self has been created in this way.

Everyone has been created for a task especial

I have enough of madness in this regard but respect prevents the opening of lips,

My insanity rests with a beau,

That appears artistically in glorious view

The life almost passed, but my story of pains didn't finish

The night reached its end, I gathered it and abridged

And peace be upon him who followed the Guidance and held fast to the examples of Mustafa.+

Epistle -174

On the description that the insane ones of this Path do not get consoled with this co-Presence (rna-iyah), and do not get pacified with this Nearnesslike farness, and seek the farnesslike Nearness, and want the desertionlike Union, and on the description that the happening related was the vision of a jinn and his deceptive working, has written to Khajah Muhammad Ashraf Kabuli.

++The pleasing letter of my respected brother has reached. As it expressed love for the fuqara and solicitation to this exalted sect, it pleased very much. Let, "man is with him whom he loves" be your ready time, but do know that the insane ones of this Path do not get consoled with this co-Presence, nor do they get pacified with this Nearnesslike farness, rather want a Nearness which is like farness, and seek a Union which is like desertion, and do not approve of postponement and delay, and condemn idleness and respite, and do not spend the current time in fun and amusements, and do not lose the asset of life after false glitters and vain glories, and do not incline towards the vile, leaving the noble, and do not pay attention towards that which is object of wrath, leaving that which is pleasing, and do not sell themselves for buttery and sweet morsel, and do not contract servitude for fine beautiful attires, and feel ashamed to molest the King's Throne (the heart) with the filth of relations and consider it a disgrace to give share to Lat and Uzza in Allah' s sovereignty. O brother, here They want pure faith: "Behold, sincere faith is for Allah only," (Q-39:3), and do not like even a dust particle of partnership: "If you wert to ascribe partner, fruitless

258 Ep.- 175

certainly will be thy work" (Q-39:65). Stop for a while, and make a self-examination, if you have pure faith, good tidings be to you, else, remedial measures for a happening before its happening ought to be there. As for the happening written about, it was appearance of a Jinn and his deceptive work. This kind of vision and working happens with the seekers quite often, no need to worry at all: "Feeble indeed is the cunning of satan," (Q-4:76). If he appears again, repel the mischief-monger by repeating the glorious words:

………

(there is no strength and power but by means of Allah, the High, the Great),

and peace be upon him who followed the Guidance and held fast to the examples of Mustafa.+

Epistle -175

On the description of instability (talwin) of states and acquirement of serenity (tamkin), of meaning of the tradition: "For me there is a time with Allah," has written to Hafiz Mahmood.

My brother's esteemed letter has reached. A little about instability (talwin) of your states you have written. It should be understood that the travellers cannot escape the instability of states whether it is beginning or end. The best that can be said in this regard is that if the instability comes over the heart, the traveller belongs to the category of the people of heart, and is named as son of time or time server. If the heart has become secure against instabilities, and free from the bondage of states, and has reached the stage of serenity (tamkin), then at that time the arrival of instabilities is on the carnal-soul which sits in the abode of the heart as the deputy thereof. This instability is prior to the attainment of serenity, and if the possessor of this instability is called father of time or timemaster, has place. If by the Grace of Allah, the carnal-soul comes out of these instabilities and reaches the station of serenity and restfulness, at that time the arrival of instabilities is on the body which is composed of diverse elements. This instability is permanent because serenity in the case of body is unimaginable, be though it imbued with the colour of the subtiest of the subtleties. It is so because the serenity that comes through this imbuement is by way of conformity, whereas the arrivai of instable states is by way of originality. The credibility is for the originality, not for the conformity. The owner of this station is most special of the special, and in reality the father of time is he. It is possible that the tradition: "For me there is a time with Allah," reported from the Prophet, taken by some for permanent time, and by some other for some rare time, has this explanation. Because the reference of some subtleties is permanent whereas of some other is at times, and hence there is no contradiction. Anyway, keeping the exterior adorned with the shinning shari-ah, be persistent in the esoteric lesson.

Like a frog in this boundless ocean

Strive hard to get to thy destination

My beloved brother Maulanà Muhammad Siddiq is in Agra, regard the meetings with him a boon.

Epistle -176

On the description that care of the time-schedule is of the prerequisites of this Path so that it may not be wasted in useless works, has written to Mulla Muhammad Siddiq.

Praise be to Allah and peace be upon His chosen servants. "Of the goodness of the man's Islam is his being busy with that which concerns him and relinquishing that which does not concern him." Hence it is necessary to take care of one's time so that it may not be wasted in useless works. Letting versification and story-telling be the lot of enemies, you ought to make yourself busy with quietude and preservation of the esoteric Reference. The assembly of friends in this Method is for attaining the tranquilness of the interior, not for the dispersion of thoughts. This is why they (the Naqshbandys) have preferred crowd over solitude, and have sought tranquilness in congress. The assembly that brings distraction, keeping away from that is a must. With the tranquilness of the interior, what else is gathered in addition is well and good, and what is not gathered is inauspicious and ominous. One should face the life in a way that people get tranquilness in one's company, not that it becomes a source of distraction. The page of life should be turned over, and from utterance to silence should be the run. This is not the time for poetical contests or mutual debates.

This is not the time for teaching and reasoning

And with Kashf and Kashshâf being the busying,

and be peace.

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Epistle -177

In incitement to the correcting of beliefs according to the good opinions of the people of tradition and congregation, has written to Jamaluddin Husain Badakhshi.

Khàjah Jarnaluddin ought to know the worth of the prime of youth, and as far as possible, spend that in the works that are pleasing near Allah, i.e. firstly, it is necessary to correct the beliefs in accordance with the sound judgment of the people of tradition and congregation, and secondly, the performing of works in conformity with the ordinances of the shari-ah and requirements of the Islamic jurisprudence, and thirdly, travelling on the exalted Path of the sufisje. "And whosoever is blessed with these, indeed he accomplished a great achievement, and whosoever lagged behind, indeed he suffered a manifest loss." Consider the service to the sons of KlAjah Muhammad Sàleh a great honour as this serving is in reality serving and assisting the said Khàjah who is among the fortunate ones.

We have guided you to the coveted treasure,

and be peace.

Epistle -178

In recommendation of a person and in incitement to the folloving of the lord of the worlds and the cream of mankindee has written to Mirza Muzaffar.

May Allah increase your reward, exalt your worth, facilitate your tasks, and expand your bosom, by the sanctity of the lord of the prophetsM. Those who are qualified with the qualities of the Prophet, need not be advised to do favour and behave nicely towards others, rather, that is near to being irreverent. The most that can be said here is that man when in need turns to every vulgar and poor, and seeks his consolation from every feeble and slim. Therefore, the intended by giving you this trouble is to give consolation to those facing poverty and indigence. My master and benefactor, doing favours is laudable at every place, and particularly to those privileged by neighbourhood. The Prophet laid so much stress on discharging the rights of neighbours that the honoured Companions thought by this stressing that perhaps he would pronounce it lawful for the neighbours to receive share from their heritage.

When we are each to other neighbours

And you are the sun and we all shadows

How vice shall it be, O refuge of the poor

That you keep an eye on the right of the neighbour.

And be peace.

Epistle -179

Giving a word of advice, has written to Mir Abdullah son of Mir Muhammad Noman.

May my beloved son be granted power to stand as embodiment of his narre. The period of youth ought to be considered a boon, and ought to be employed in acquiring the shari-ah knowledge, and spent in doing deeds that conform to that knowledge. Beware that this life precious is wasted in works useless and is lost in fun and amusements. Your worthy father shall, God willing, be meeting you within few days, and until he reaches, look after the dependents nicely.

Be like your father if you have manly splendour

Epistle -180

In inquiry about the names of some sheykhs concerning which there had developed some confusion, has written to Khajah Amkanki's son, i.e. to Khajah Abul Qasim.

My master and benefactor what has reached me from the Honourable Khàjah of mine, i.e. Hazrat Khàjah Muhammad Bàqi, in identification of the names of the sheykhs that fall between Hazrat Maulàna Khajah Amkanki and Hazrat Khàjah Ahràr is that they were two persons. The first of these two grandees is the father of Hazrat Maulànâ Khajah Amkanki, i.e. Maulànà Dervish Muhammad, and the second of them is Maulànà Muhammad Zàhid who is the maternal uncle of Maulanà Dervish Muhammad.

These days the revered Khajah Khàwind Mahmood has been on a visit to these limits. In the very first meeting he started talking about the said Maulânâ and remarked that he was not authorized by anyone and, therefore, would not make disciples in his early periods, and that he began making disciples in the later age. It was replied that he was a pious man and the entire Mawara-un-Nahr believed in his piety, and he never would have liked to make disciples without authorization, be it in the early periods or in the old age days, since an act of this kind is counted as perfidy. A Muslim of the lowest kind is not expected to do so, how could then

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one who is among the grandees would do so. Upon this he said that one day the Maulâna went to see Khàjah Kal'On Dahbidi who at that time was eating melon. The Maulànâ expressed his desire. He said, "your melon is fully ripe." Said, "Do you bear witness that my melon is ripe?" Said, "I bear witness that your melon is fully ripe." Thenceforth, the Maulànà started making disciples. This description appears far removed from the notion that by mere words of him, the Maulànà became ready to make disciples. Thereafter Hazrat Khàjah Khàwind Mahmood said that naming these two grandees that are reported to fall between Hazrat Maulànà and Khàjah Ahràr by these two names, and believing that they were called by these two names, is an error. He related two other names and further said that Maulana Dervish Muhammad does not bear discipleship-connection with his maternal uncle but with some other person. These statements of him are highly surprising. As a matter of necessity, therefore, you are being given the trouble to write the names of these two grandees after due verification so that no one may dare to open the mouth. There is, however, no need to write any thing about the certificate of authorization because their piety itself is a just witness to that. Yet if you do write, it would help stop the tongue of the slanderers. Next, it is not clear what Khàjah Khâwind Mahmood is aiming at by these embarrassing comments. If he is doing so in order to make a complete negation of these helplessfuqara, since negation of the sheykh in entirety, means negation of the disciples in totality, then there are so many other ways of negating these poor ones, what is the need of negating the grandees to achieve this purpose. But if the intended was different and the negation of the grandees was the real object, then that as well is not befitting, as is not hidden from the men of poorest understanding. "Our Lord, cause not our hearts to stray after thou hast guided us, and bestow upon us mercy from Thy stores. Thou, only thou, art the Bestower." (Q-3:8), by the sanctity of the lord of the prophetseffl, and be peace upon him who followed the Guidance.

Epistle -181

In reply to a question regarding what is the reason that I see a group of masha-ikh being lowly-positioned in the degrees of Nearness to Allah and being highly-positioned in the degrees of austerity, trust in Allah, etc.etc. and I see another group of masha-ikh that appear superior in the degrees of Nearness but inferior in the aforesaid degrees, and on matter relevant, has written to his son, Miyan Khajah Muhammad Sadiq.

My righteous son Muhammad Sàdiq has asked the reason for his seeing one group of mashà-ikh being lowly-positioned in the degrees of Nearness to Allah, and being highly-positioned in the degrees of austerity, trust in Allah, patience, and acquiescence, while another group of mashà-ikh being highly-positioned in the degrees of Nearness, but being at a low-footing in the degrees of austerity, trust in Allah, etc. etc. is an incontestable fact that excellence in these degrees is related to the perfection of certitude, and the perfection of certitude is related to the Nearness to Allah. This matter, however, is not void of few conditions, i.e. either our illuminational sight is mistaken, showing the near far, and the far near, or the means of attaining excellence in these degrees is something other than the certitude, or certitude is not based on the Nearness. In answer we say that certitude is based on the Nearness, the more the Nearness, the more the certitude, and the means responsible for gaining excellence in these degrees is also the perfecting of certitude and nothing other. The illuminational sight is thus unerring. The best that can be said in this context is that attainment of the Nearness is the work of the subtlest of the subtleties, and therefore certitude is also its lot, and excellence in these degrees, which depends on the perfection of certitude, is also its characteristic. It may be that a saint notwithstanding lesser Nearness may be dwelling in a degree of the degrees of the subtlest subtlety, and might not have returned to the coarsest subtlety, and have attained perfection in the said degrees as compared to the saint which has greater Neamess but has returned to the coarsest subtlety, i.e. the body-subtlety. But as the body-subtlety stands prevented from this Nearness, certitude is also not its fortune whence could then it attain excellence in these degrees. The saint who has returned to this subtlety has the order of this subtlety so that the certitude particular to the rest of the subtleties that he already possessed disappears. Contrary to this, the saint who did not return to the body and has the order of the subtlest subtlety, Nearness and certitude have become permanent in his case and do not disappear and hence he necessarily would have greater

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excellence and perfection in the said degrees. It should be understood that just as a returned one enjoys a greater excellence in respect to the Nearness and certitude, he likewise possesses a greater excellence in the degrees also. But these excellences enjoyed by him have been concealed and his outward has been made to resemble the outward of the common people for the task of inviting people being in harmony with them. This state is fundamentally the station of the prophets sent. Hence, Hazrat Ibrahim, the friend of Ar-Rahmân, prayed for his heart's satisfaction, and in the matter of certitude was like common people in need of visual observation. Hazrat Uzair, wondered: "How shall Allah give this (township) life alter its death," (Q-2:250). And the one that had not returned, said out of his certitude, "If rent were all the veils, not at all would increase my certitude." If this statement is proved to have been made by Hazrat Amir, then it ought to be ascribed to his condition prior to return, since after return, the returned one needs guidance and signs like common people to gain certitude. To this dervish all theological doctrines were self-evident truths and would find the certitude respecting the convictions stronger than the certitude respecting the perceptions. But after return, that certitude disappeared and found myself in need of guidance and signs like the common man.

Pleased I stand as They like to rear me,

and be peace.

Epistle -182

In interpretation of the Prophetic tradition: "That is of the excellences of faith," which het observed when some of the companions complained of their shameful thoughts, and on relevant matters, has written to Mulla Saleh Colabi.

A group of dervishes were sitting one day and discourse on thoughts and devilish insinuations that strike the seekers was going on among them. In this connection reference was also made to the Prophetic tradition when one day some of the Companions of the Prophet complained to him of their shameful thoughts, the Prophet said: "That is of the excellences of faith." The meaning of this tradition at that time so appeared to this Faqir, and the truth is best known to Allah, that perfect faith proceeds from perfect certitude, and perfect certitude proceeds from utmost Nearness. Now, the more the heart and the subtleties above that nearer to Allah, the more the faith and certitude and unrelatedness of the heart and other subtleties with the body. At that time the coming of thoughts in the heart would be excessive and diabolic suggestions would appear. The reason for impious thoughts then naturally comes to be the perfectness of faith. Hence, the more and worse the thoughts to an expert having reached the extreme of extreme, the greater the perfection of faith. Since utmost perfection of faith requires complete disharmony of the subtlest of the subtleties with the body, and the more this disharmony, the larger the void in the body, and the greater the darkness and opaqueness therein, and the more the in-coming of thoughts and diabolic suggestions, as opposed to the beginners and middle-stage ones that such thoughts are like deadly poison in their case and augment the esoteric disease. So be not of those that are deprived of understanding. This gnosis is of the secret gnoses of this dervish, and peace be upon him who follows the Guidance and holds fast to the examples of Mustafa.

Epistle -183

As a word of advice, has written to Mulla Masum Kabuli.

May Allah Almighty grant steadfastness in the path of the shari-ah Mustafaviyah Ved, and make wholly captive of His Glorious Face. It is hoped that diverse attachments and distracted considerations, dominating the exterior, would not have checked the esoteric Reference. But ever as they persist, make all efforts to minimize the esoteric disturbances lest they should permeate the interior and hinder access to the Object of desire. We seek the protection of Allah from that. World and whatever is therein does not have the worth that one should spend the precious life in the acquirement thereof. Ours is to inform, but how long these fool's dreams.

Haram or garden for thee are prison

Titles of honour and riches are all affliction

If some work is fulfilled before the death, all right, else, there is disgrace after disgrace. The esoteric lesson should be held dear and that which impedes that should be considered enemy.

Everything besides the love of the Lord Almighty

Be though it sweet is a great calamity

Upon the messenger is naught save the conveying of warning, and be peace.

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Epistle -184

in encouragement to the following of the lord of the prophets, has written to Qalijullah.

The pleasing letter of my dear son, written in a spirit of love and devotion, did reach through Mir Sayyid Khajah and gave great pleasure. May Allah Almighty grant power to meet His pleasure by the sanctity of the Prophet and his noble offsprings.

++O son, what will be of help Tomorrow is adherence to the examples of the Bearer of the shari-ah. States and ecstasies, cognitions and gnoses, signs and secrets, if become gathered with that, well and good, else, there is naught save destruction and Divine deception. Someone saw the lord of the sect, Hazrat Junaid, in dream after his death and enquired of his condition. He said answering to him: " The devotions vanished, and the allusions perished, and availed us naught save the two rakats that we said in the middle of night." Hence, it is necessary for you to follow him and follow his Righteous Khulafa, and beware of opposing his shari-ah, verbally, practically, and doctrinally. Since the first is success and blessing and the other is misfortune and destruction. Do note this. +Next, the pamphlet you had sent has reached. It was read of places and delighted the eyes. Yet there are other tasks more important and to make oneself busy with those is better and worthier, and be peace.

Epistle -185

In recommendation of a person, has written to Mansoor Arab.

May Allah Almighty grant firm hold on the path of the shari-ah Mustafaviyah, and full attention towards His Glorious Face. What is laid upon us and you is to watch over the soundness of heart against the captivity of nonGod. This soundness is achieved when there is absolutely no passing (of any thought) of nonGod on the heart. If supposedly life lasts for a thousand years, there will be no passage of "other" on the heart because of the obliviousness of nonGod acquired by the heart.

This is the task and all other is naught

The remaining matter is that the father of Maulàna Fàzil Sirhindi, who is there in your noble presence, lives in Sirhind and wishes now when he is quite old and feeble to have the pleasure and delight of seeing his son. It is to this end that he has sought my mediation. The matter, however, rests with you, rather with Allah entirely, and be peace.

Epistle -186

In the encouragement to adhere to the sunnah and to shun the innovations, and on the description that every innovation is an astray-going, has written to Khajah Abdur-Rahman, the Mufti of Kabul.

Beseeching and entreating, soliciting and begging, humbling myself and humiliating, openly and secretly, I pray Allah Almighty to save this humble servant from each of those things which are new and innovated in this religion and were not existent in the days of the Prophet and his Righteous Khulafa, be though they in luminosity like the daybreak-light, and let him not be a participant in those new things with the crowd identified with those, and let him not be enamoured of the beauty of those innovations by the sanctity of the lord of the chosen ones and his pious offsprings. The ulamà say that innovations are of two kinds, good, and evil. The good one is that virtuous deed which was invented after the time of the Prophet and the Righteous Khulafa, and that does not eliminate any sunnah. Whereas, the evil one is that which is eliminative of sunnah. This Faqir does not see in any of these innovations any beauty and luminosity and perceives nothing save darkness and opaqueness. If supposedly today an innovated act appears lively and graceful due to weaksightedness, Tomorrow when the sight will be piercing, nothing save bereavement and repentance shall be in hand.

The sad gloomy morning will show certainly the loss

The moonless night of love which thou verily did pass

Says the lord of mankind' : "Whoso comes up with a new thing in this religion of ours which is not therein, then that stands rejected." A thing that stands rejected whence could come therein any beauty. And said the Prophet: " The best word is the Book of Allah, and the best path is the path of Muhammad, and the worst deeds are the newly invented ones, and every innovation is astraygoing." And said the Prophet: "I bid ye fear Allah, and hear and obey, be though over ye a negro slave. Since those of ye who would live after me, shall see great dissension, keep ye to my course of conduct, and to the course of conduct of the Rightly Guided Khulafcî Cleave ye thereto and seize that with thy teeth. Beware of new things. Verily, every new thing is an innovation, and every innovation is astray-going." Now, when every new thing is an innovation, and every innovation is astray-going, then what is the meaning of beauty in innovations. Also, what is further understood from the traditions is that every innovation is eliminative of

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sunnah, there is no exception to some, and hence, every innovation is astray-going. Said the Prophet: "Originate not a people an innovation but is lified up a sunnah like of that, therefore adherence to sunnah is better than originating innovations." And related Hassàm: "Invent not a people a new thing in their religion but lifts up Allah out of the sunnah with them one like of that and returns not that to them tilt the Day of Resurrection." It should be understood that a careful examination of the innovations, which in the opinion of ulamâ and mashà-ikh could be regarded as virtuous deeds, shows that these as well are eliminative of sunnah. For instance, in shrouding the deceased adding turban is said to be a good innovation, but at the same time this innovation cancels the sunnah, since addition to the prescribed sunnah-number which is three clothes is abrogation, and abrogation is abolition. Similarly, the mashâ-ikh consider it commendable to let the free-end of the turban lie on the left hand side while the sunnah regarding the free-end is to keep it between the shoulders. Now it is evident that this innovation is eliminative of the sunnah. Similar is the matter of making intention in prayers which the ulamâ consider commendable notwithstanding that it is there in the heart and yet it should be uttered verbally. While the condition on the other hand is that it is not authoritatively reported from the Prophet , neither by a strong chain of transmitters nor by a weak one, nor the Companions and their immediate Successors would utter the intention verbally. As soon as the ritual call (aqJmat-ussla) for starting the prayer was served, they immediately would pronounce, "Allah is most great," (Allah-u-akbar). Hence uttering the words of intention is an innovation which they hold to be a virtuous deed. But the conviction of this Faqir is that this innovation not only eliminates a sunnah but also an obligation (ferz). Since in uttering that, many people do not note the heedlessness of their heart and so in the course of that an obligation related to ritual prayers, i.e. evoking the intention in the heart, is missed leading to a mortal deficiency. Similarly should all other innovations and recent things be judged, for they are additions to the sunnah in one way or another, and addition means abolition, and abolition is abrogation. Therefore, keep yourself restricted to adherence to the sunnah of the Messenger of Allah;-, and content with the following of his honoured Companionsee,for they are like stars whosoever of them will you follow, rightly you will be guided. As for free-judgment and attempt (of the Islamic jurists), they are not innovations in any way but means towards expressing the meanings of the Qur-ànic Text. Take lesson, O people who have eyes. And be peace upon him who follows the Guidance and keeps to the following of Mustafa.

Epistle -187

On the description that the way of connection (rabitah) is the nearest of all the joining ways, that connection is more benefiting to a disciple than his own work of remembrance, has written to Khajah Muhammad Ashraf Kabuli.

The letter written to the friends came before the eyes and became informed of the state of affairs written therein. Be it known that the disciple's attaining connection (husuli rabitah) with the sheykh, free from affectation and pretence, betokens perfect harmony between the sheykh and the disciple, and is a means towards imparting and receiving benefit. None of the ways is nearer than the way of connection in attaining Union. Let us see who is the fortunate one, they bless with this honour. Hazrat Khâjah Ahrâr& so says in Fiqarat.

Better than the remembrance of God is the shadow of the guiding lord

Saying "better" is in view of the gains that accrue, as the shadow of the guide is more benefitable than one's own work of remembrance. And this is so because the disciple has yet not attained perfect harmony with the Remembered to benefit fully through remembrance, and be peace first and last.

Epistle -188

Concerning the solution of the questions asked, has written to Khajah Muhammad Siddiq Badakhshi.

The pleasing letter of my dear brother has reached. As for the three things asked about, O the image of love, the matter that some of the subtleties remain hidden in the dimensions of the heart is exclusively a case of those subtleties that stand included in the heart, and not of those subtleties that are verified to be out side the heart and hence, their being hidden in the dimensions of the heart has no meaning. The next thing is that the person who has ability to the level of the heart, or the soul, a sheykh possessing power of disposition can convey him to higher degrees. But here there is a subtle point that calls for personal presence and it is difficult to give a description thereof in writing. Another thing, when the exterior becomes imbued with the hue of the interior, and the interior takes on the colour of the exterior, then what is the

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hindrance in the interior's assuming the order of the exterior, and the exterior taking on the states of the interior, and be peace.

Epistle -189

On the description that in spite of having unavailing attachments, remembering the fuqara betokens a perfect harmoniousness with them, that one should not be enamoured of the liveliness of this mean world and consider the esoteric lessons like something very dear, and raise not one's head before the commands of the shari-ah but accept them with gratefulness and submissiveness, and on matters relevant, has written to Sharfuddin Husain Badakhshi.

Praise be to Allah, the Sustainer of the worlds, and blessings and peace be upon the lord of the prophets and upon his pious offsprings all. The worthy letter of my fortunate, dear, and righteous son, Sharfuddin Husain, has been received. It filled with delight and made happy. How great a bounty it is that in spite of vain relations you did not forget these far-placed fuqara. This recalling betokens a high degree of harmoniousness which is a means towards giving and receiving benefit. Some of the reported happenings are good and real, and constitute a positive indication of esoteric connection. O son, be not enamoured of the liveliness of this mean world, and fascinated by its empty pomp and power, for it is undependable and unreliable. To day if these counsels do not appear sensible to you, Tomorrow they so will, but to no avail.

The gems on your ears have made them hard of hearing

How could they ever hear my groans and wailing

Considering the esoteric lesson to be of the highest bounties of Allah, and being greedy and covetous in its repetition, performing the five times ritual prayers in congregation without showing any slackness and sluggishness, giving gratefully one part out of forty parts to the poor and the helpless, keeping away from what is unlawful and doubtful, and being compassionate and kindly to creatures, is the way to salvation and liberation, and be peace.

Epistle -190

In encouragement to continuous remembrance of Allah, and in incitement to adopt the exalted Naqshbandiyah Method, along with explanation of the procedure of remembrance, and on matters relevant, has written to one of the sons of Mir Muhammad Nomàn Badakhshi.

++In the name of Allah, the Compassionate, the Merciful. All praise belongs to Allah, the Sustainer of the worlds, and blessings and peace be upon the lord of the prophets, and upon his pious offsprings all. Note and remember that your success, rather the success of the sons of Adam all, and the prosperity and salvation of them all, lies in the remembrance of their Lord. As far as possible, all the time should be kept immersed in the remembrance of Allah, and even an instant of obliviousness should not be held allowable. Praise and Grace befit Allah, continuous remembrance becomes possible in the Method of the Khajgàn at the very beginning because of the registration of the end into the beginning. Therefore, choosing this Method is better and more appropriate for a seeker, rather essential and necessary. Hence, it is upon you to shift your attention from all sanctuaries and direct that totally towards the grandees of this exalted Method, and seek spiritual benefit from their sublime interior. At the beginning, there is no escape from the doing of remembrance. Therefore, attention should be concentrated on the oval heart, for that flesh piece acts as an abode for the real heart, and the sublime name "Allah" should be passed on the heart, sitting motionless and being fully attentive to the heart. The appearance of the heart's shape in imagination should be resisted and no attention should be paid to that. Since the needed is attention to the heart, not the imagining of the shape thereof. The meant by the word "Allah" should be taken as the Inconceivable and the Incomparable One, and no Attributes should be ascribed to That. Again, the consideration of Omnipresence and All-Seeing should be avoided to avoid descent from the loftiness of the Essence to the lowness of the Attributes, lest thou become not occupied with the vision of the Unity in multiplicity and take not comfort in the vision of the conceivable fleeing from the captivity of the Inconceivable. Since everything that appears in the mirror of the conceivable is other than the Inconceivable, and everything that manifests itself in numerousness is not the real Oneness. The Inconceivable should be searched for beyond the domain of the conceivable, and the Real, All-Extending One (Basiti, Haqiqi), should be looked for outside the boundaries of diversity. If the figure of the sheykh appears without straining, that should be transported into the heart and keeping that in view in the heart, remembrance should be done. Do you know who is the sheykh? The sheykh is that person from whom you learn the way to reach Allah and receive from him help and guidance on that path. Merely cap and mantle and the book of hierarchy, which have become a

272 Ep.- 191

general practice, are far removed from sheykhood and discipleship reality, and belong to custom and fashion. But if you are invested with a benedictive robe by a perfect and a perfecting sheykh, and wear that with good opinion and sincerity in the life time, there is a strong possibility of fruits and results in that case. Note that dreams and illuminations are undependable and unreliable things. If a person sees himself as king or archsaint of the time in dream or illumination, the case is not so in reality. But if he found himself having become king, or archsaint of the time outside the state of dream or illumination, the matter is incontestable. Hence, only those of states and ecstasies that appear in wakefulness are reliable, otherwise not. It should be understood that the fruitfulness of remembrance and the states consequent upon that are related to the observance of shari-ah. Therefore, great care should be taken in performing the obligatory and the sunnah services, and in avoiding that which is unlawful and doubtful. In matters small and great, the ulanià should be turned to, and the life should be passed complying with their verdict, and be peace.+

Epistle -191

In the encouragement to following the examples of the prophets, and on the description that the shari-ah impositions have been made allowing great ease and making drastic moderation, has written to Khan Khanan.

All praise belongs to Allah who has guided us to this, we would not have been led aright if Allah had not guided us. Verily, the messengers of our Lord came (to us) with Truth. Unending success and eternal salvation is related to the following of the prophets, blessings of Allah and peace from Him be upon them all generally and upon the highest ranking of them specially. If supposedly worship is done for a thousand years and arduous devotional acts and severe self-mortification are undertaken but the becoming lighted by the light of imitation of these divines is not there, They purchase these not even for a barley grain, nor give these even the weight of midday nap which is a state of complete senselessness and idleness, being taken obeying the instructions of these elects, and regard that as mirage in the desert. It is a great Divine providence that extreme ease and utmost moderation has been observed in all the shariah-impositions and religious obligations. For instance, in eight parts that make a day and night, only seventeen units of ritual prayers have been enjoined, and the total time taken in the fulfilment of these is not even an hour, and whatever amourit of recitation be available to make therein, has been observed as sufficing. If the standing therein be difficult, performance by sitting has been allowed, and under the circumstances sitting is found difficult, performing by lying on the side has been permitted. When the condition is such that sitting and prostration are difficult, performing of the ritual prayer by nodes and gestures has been allowed. If water is harming in the ritual ablution, dry-ablution called tayammum has been made substitute for that. The religious tax (zakat) to be given to the poor and the helpless has been prescribed as one-fortieth, but only from accruing wealth and grazing cattle. In all life-time only one pilgrimage has been enjoined being conditional on possessing the travelling expenses, conveyance, along with the safety of way. The circle of permissible things has been made sufficiently large, permitting four wives at a time and as many slave-girls as desired, while divorce has been made a means for changing wives. Most of the foods, drinks, and clothings are allowed, and only a few are forbidden, and that also in the interest of the servants. If one drink (i.e. wine), tasteless and harmful has been forbidden, many a tasteful and useful drink in place of that has been allowed. Cloverwater and cinnamon-water, in addition to good taste, have so many advantages and benefits that are beyond description. A thing which is bitter and insipid, pungent and evil, takes away senses and is harmful, has no comparison with a juice that has a pleasant smell and good taste. Vast is the difference between the two. The difference due to lawfulness and unlawfulness is one thing, and the distinction appearing with regard to the pleasure of Allah and the displeasure of Him is another thing. If some clothes made up of silk have been prohibited, many other kinds of clothes gracing and decorating in place of that have been allowed. While woolen clothes, allowed without any restriction, are many degrees better than silken clothes. Yet silken clothes have been permitted to womenfolk, the good whereof returns to men. Similar is the case with gold and silver as the ornaments of women provide enjoyment to men. If an unjust person, despite this ease and moderation, considers the shari-ah orders hard and difficult, he is afflicted by heart-disease, and is suffering from esoteric ailment. There are many such works the doing whereof is very easy to the healthy people and highly burdensome to the weak ones. The heart's disease means lack of credibility in the heart regarding the heavensent ordinances. The confirmation that such people possess is

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merely the form of confirmation not the reality thereof. The sign of possessing the reality of confirmation is constant ease in fulfilling the shari-ah orders. Besides this there is naught save futile effort. Said Allah, the Sublime, the Exalted: "Hard for the associators is that which you invite them to. Allah chooses to Himself whom He will and guides to Himself him who turns to Him” (Q 42:13), and peace be upon him who followed the Guidance and held fast to the ways of Mustafa.

Epistle -192

In answer to a question, has written to Sheykh Badi-uddin Saharanpuri.

My dear good brother Sheykh Badi-uddin has asked that in theletter eleventh written to Ha zrat Khajah it has been stated that I reached a colourful station which was higher than the station of Hazrat Siddiq, what are the meanings of these words? Note, and Allah show you the right path, we do not admit that these wordings prove any self superiority when the word « too” is also there. Yet, if admitted, I say that these words and other wordings that occur in that letter fall under "happenings" written to the own Sheykh. This is, however, an established matter near the sect that whatever happenings appear, true or dubious, should frankly be presented to one's sheykh. Since in the dubious ones also there is possibility of explanation and interpretation. Hence, they should necessarily be disclosed. And what we are in, no prohibition is therein in view of this explanation. The other solution is that it is agreed upon that if in any of the numerous partial aspects, a nonprophet appears to have superiority over a prophet, there is nothing wrong and it is possible. Just as in the case of martyrs there are such things which are not in the case of the prophet, while the absolute superiority belongs to the prophets. In view of this consideration if the journey of a nonprophet takes place into the excellences pertaining to that partial aspect, and he finds himself higher in that station, it is admissible. Yet his reaching to that station is through treading in the foot-steps of the prophet, and as for the prophet, to him comes a most complete share from that station according to the tradition: "He who instituted a good practice, to him come the rewards of that and the rewards of all those who follow that practice." Hence, when a partial kind of superiority is admissible in the case of a nonprophet over a prophet, it is all the more so in the case of one who is a nonprophet. Thus, in reality there is no confusion, and be peace.

Epistle -193

In the encouragement to correcting the beliefs in keeping with the opinions of the men of Tradition and Congregation, and in the incitement to acquiring the knowledge of the Islamic Iaw relatedto lawful and unlawful, obligatory and necessary, sunnah and commendable, and on the description of strangeness of Islam with the persuasion to propagation and support thereof, has written to Sheykh Farid, the abode of lordship.

In the name of Allah, the Compassionate, the Merciful. Allah be your helper against all that is defaming and disgracing to you. What is first of all necessary for the men of senses and understanding is to correct the beliefs according to the judgment of the men of Tradition and Congregationee. For, the hereaftersalvation is related to the following of the judicious opinions of these divines. They are the delivered sect and so are their followers as they follow the ways of the Prophet and his Companions

Of the available knowledge extracted from the Book and Sunnah only that part is reliable which these divines have extracted and apprehended. Since every astray-gone and innovator, in his vain confidence, extracts his ruinous beliefs from the Book and Sunnah, therefore, every interpretation of the extracted interpretations should not be held reliable. For a correct understanding of these true beliefs, the treatise of the great Imâm Tur Pushti is fully appropriate and easily understandable, and should be read in your sittings. However, the said treatise is logical in approach and contains excessive explanations and interpretations, if there were available a treatise comprising only the shari-ah issues, that would be better and more appropriate. Now, in the meantime a thought struck to the mind of this Faqir to write a treatise comprising the beliefs of the people of Tradition and Congregation easy enough to understand. If it could be possible, it would be sent to you as soon as the writing work is complete. After the correction of beliefs, the acquirement of a knowledge of lawful and unlawful, obligatory and necessary, sunnah and commendable, and disapproved, and the adaptation of deeds to this knowledge is necessary. Advise any of the students there to read out a portion from some book of jurisprudence written in Persian in the meetings such as Majmu-ah Kheini, and Umdat-ul-Islam. If error enters into the articles of faith, it becomes, Allah forbid, a matter of deprivation from the

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hereafter-salvation. If there is deficiency in deeds, there is possibility that