The Origin and the

Return
Mabda’ va Ma`ad

The Great Mujaddid

Ahmad Sirhindi
Translation and Annotation
Irshad Alam

 2008 Irshad Alam. All Rights Reserved

Started in 1994; some more done in 2002; More done on 2007
and more being done in 2008
Note to Reader on Styles
1. style normal – sections translated from Bengali 
translation
2. styles Irshad quote, Irshad poem, Irshad supplication – 
sections translated directly from Arabic/Persian
3. style Irshad ­­­ comments

Plan
1. Annotate minha 1 to 14, get it professionallt edited, 
and get it published in a journal.
2. Write in that article that I’m finishing the whole book,
people should be anticipating the new book
3. Then write the entire book, get it professionally edited
and get it indexed, and print it and co­promote/co­
distribute it with an established publisher.

Note to Editor on editing

Replace

put a control H and Replace All and replace all

character as is in  pls change all of them to this 
the current document new character using REPLACE ALL
(sin), (salam), (slm) to Arabic letter sin ‫ س‬or (0633 control X) (stands
for sallallahu alaihi wa sallam or alaihissalam)

(qaf) to qaf ‫( ق‬0642 control X) stands for quddisa

sirruh, qaddassallahul asrar)

(daad) to daad or 0636) ‫ ض‬control X (stands for

radiallahu ta`ala anhu/m)

(ra), (RA) to ra ‫ ﺮ‬,‫( ﺭ‬FEAD or FEAE control X, probably one

of them is the Arabic ra and the other is the
Persian ra)

(SWT) to saad ‫( ص‬0635 control X) (stands for subhana

ta`ala)

“-[capital I]” to “-i” or “–small I"

1
 sufi with a capital s to sufi with a small s

Gnostic with a capital G to Gnostic with a small g

both single left (2018) only right quote marks (2019)

and right quote marks

however, keep all double

left quotes intact This has been done on august 4, 2008 --- all `ain
marks changed
also, all single left quotes
while in quotations, intact

and, keep the ` quote

mark intact

Note: Im using some Chittickian, i.e. Chittick-style made up words that are not in
the dictionary. Pls do not edit them. They are: good-guidance-giving, good-
instruction-giving, well-instructed, perfection-giving, face-turning, powerfulness,
desiringness etc.

words to look up in the library/scholars:

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

Ya ayyuhallazina amanu! A’kulu min tayyibati ma razaqnakum wa shukuru liLahi in

kuntum iyahu ta`budun." [???]

Wa ‘stana`tuka li-nafsi [???]

2
r-y-q to shine, glisten, glow, burn; to flow out, pour forth
IV to pour out, shed, spill
f-w-q to surpass, excel, overtop

nisbat transmission

`uruj ascent
qutb pole
sirat ‘l-mustaqim royal road
fardiyat solitariness
afrad solitary
fayd energy change effusuin to energy, solitar to solitary
ruhani
bozorg
mushahida
ifada
khirad
nisbat transmission

qutb-i Irshad done

surat
haqiqat
hidayat

rushd
`aziz

???

ta=till, until, so that,  
ban= by that with that
rafa` = remove /here elevation
sh­b­h­tamarbuta= doubt

mis= copper

3
4
 In the name of the Allah the All-Merciful and the Compassionate.

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

The Sermon (Khutba)

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

Now this is a noble monograph (risalatun sharifatun) containing (mutadamminatun) subtle

allusions glowing with (isharatin latifatin ra’iqatin) superlative subtle secrets (asrarin
daqiqatin fa’iqatin). It is from a magnanimous imam (imam al-humami) who is the
argument of Allah to the human race, (hujjati ‘llahi ‘l-anami) the exemplar to the poles and
the pegs (qudwati ‘l-aqtabi wa ‘l-awtadi), the qibla of the substitutes and the solitaries
(qiblati ‘l-abdali wa ‘l-afradi), the unveiler of the mysteries of the “seven oft-repeated
verses” (kashifi asrari ‘l-sab`i ‘l-mathani), Hazrat Mujaddid of the Second Thousand
Years, the one whose transmission (nisbat) is wuwaisi or without inter-mediation, the
“Rahmani,” the knower of the Lord (al-`arif al-Rabbani), the shaykh of Islam and the
Muslims, our shaykh and our Imam AHMAD al-Faruqi who is Faruqi in physical lineage,
Hanafi in school of law and Naqshbandi in [sufi] affiliation (mashraban).

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

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

1
Minha 1

The Attraction and the Wayfaring

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

When I had experienced the desire for this path, divine grace (`inaya) made me reach one
among the caliphs (khalifa) of the family of the Hazrat Khwajas (hadrat-i khwajaha) (qaf)
[or the Naqshbandi masters]. I learned the tariqa of these masters from him [i.e. Khwaja
Baqibillah] and tenaciously clung to his companionship (suhbat).

Khawajas, khwajegan:

tariqa, caliph (khalifa):

Companionship (suhbat): it means to be around a master and receiving energy

from him. Realizing companionship of the teacher is especially critical for students
in the Naqshbandi tariqa. For this tariqa is the sunna tariqa. Companions of the
Prophet are the greater than the greatest friends of Allah (awlia’) and they realized
their sublime station only via the companionship of the Prophet. Through the
bondage of love and affection they nurtured with the prophet, they attained energy
and blessings abundantly. In the same way, the students in the Naqshbandi tariqa
attain all the benefit that they receive via the companionship of their teacher.

Now the Mujaddid starts to describe his training. First, he attains the Naqshbandi
attraction.

Through the blessing of the face-turning (barakat-i tawajjuh-i) of that master, I attained the
attraction (jadhdhba) from God that the Khwajas [or the Naqshbandi masters experienced
and instituted in their tariqa] (jadhdhba’i khwajaha). [The Naqshbandi attraction is unique
in that that] their annihilation [lit. on the station of perishment] reaches the gist [lit.
qayyumiyat, meaning permamency or in this context, gist] of the divine attributes (dar
sifat-i qayyumiyat az jihat-i istihlak).

And I drank the elixir to my satisfaction from this [Naqshbandi] tariqa where the end has
been inserted in the beginning. When I realized this [Naqshbandi] attraction, my wayfaring
(suluk) came to a conclusion (qarar).

Face-turning (tawajjuh):

attraction (jadhdhba) and wayfaring (suluk):

qayyumiyat:

2
 dar sifat-i qayyumiyat az jihat-i istihlak:

indiraj-i nihayat fi ‘l-bidayat: lit. “insertion of the end in the beginning”, a unique
feature of the Naqshbandi tariqa is

that the end has been inserted in the beginning. In the other tariqas, suluk comes
before jadhdhba. Here, suluk means ??????

In contrast, in the Naqshbandi tariqa, jadhdhba comes before suluk.

?????????

Second, the Mujaddid reaches the end of his road by the spiritual assistance from
Hazrat Ali. That is, the Mujaddid ascends upto the point that was his own origin of
entification (mabda’-i ta`ayyun).

By the spiritual nurturing (tarbiyat-i ruhaniyat) of [Hazrat Ali] the conquering lion of Allah
(may Allah brighten his face), I reached the end i.e. upto the divine name that is my lord
[or my origin of entification, mabda’-i ta`ayyun].

lord, origin of entification (mabda’-i ta`ayyun):

Third, the Mujaddid ascends to the Muhammadan reality.

From that name, I ascended to (`uruj namud) [the station of] “supreme receptivity”
(qabiliyat-i ula), which is another name for the Muhammadan reality (haqiqat-i
muhammadi) (‫)س‬. [And I ascended there] by the spiritual assistance from Hazrat Khwaja
[Bahauddin] Naqshband (qaf).

Fourth, the Mujaddid soars above the station of Muhammadan reality by the
intermediation of Hazrat Umar Faruq.

From that place, I soared (isti`la) above that [supreme] receptivity (qabiliyat) by [the
spiritual assistance from] the “master of spirituality” (dastgir-i ruhaniyat) Hazrat [Umar]
Faruq (daad).

Fifth, the Mujaddid reaches to the station of the Muhammadan poles by the
spiritual intermediation of the Prophet Hazrat Muhammad (sin) and Khwaja
Alauddin Attar. He learns that this new station, which is more beautiful than the
older station of supreme receptivity, is the gist or undifferentiation (ijmal) of the
older station of supreme receptivity

And threreon, [I ascended] to a station that is above that [older station of supreme]
receptivity (qabiliyat).

3
 Indeed [I found that] that [previous station of supreme] receptivity had been a
differentiation of this [new higher] station [where I am now, which is right above the
station of supreme receptivity]. And that [new higher] station was more beautiful than that
[older lower station of supreme receptivity.] (an qabiliyat ka ‘l-tafsil ast ― mar an maqam
ra ― va an maqam ajmal-i ust).

That [new] station [that is right above the station of supreme receptivity] is the station of
the Muhammadan poles (aqtab-i muhammadiya). I progressed (taraqqi) by the spiritual
nurturing (tarbiyat-i ruhaniyat) from [Hazrat Muhammad] the seal of the messengers
(salam).

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

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

Peace to them who follow guidance! Wa ‘l-salamu `ala man ittaba`a ‘l-huda!

Pole (sing. qutb, pl. aqtab): Pole is a highly exalted friend of God who is the
source of energy and blessings in his locality. The Mujaddid follows Ibn Arabi in his
concept of the pole. In the Maktubat, he quotes Ibn Arabi to say that there is a pole
in most cities and locality. It is through the intermediation of the poles that all
guidance and good-instruction-giving continues. The head of all the poles of the
world is the pole of good-instruction-giving (qutb-i irshad), he is concerned with the
spread of religious guidance to the people of the world. Lower in rank is the pole of
worldly activities (qutb-i madar) who is concerned with the worldly matters like
determining who will wield political power, what would be the state of the economy
etc. Under them, there are many other poles doing the work.

Solitary (sing. fard, pl. afrad) refers to highly gifted Sufis who attain the ultimate
nearness of God. Their eyes are focused towards God only, not at all towards the
creation. They are called solitaries as they are not under any pole (qutb), instead
they receive the energy and blessings directly from God without any pole’s
intermediation.

Sixth, the Mujaddid comments on the next station which is the station of the
prototype commingled with the shadow. Only solitaries and a few elect poles who
are companions to the solitaries may enter here.

After then starts the station of [that which is] pure prototype or the commingling [of the
prototype and] the shadow (asl-i khalis ya mumtazaj be-zill). It is the solitaries (afrad) who
deserve to attain this felicity.

4
 However, some of the poles (aqtab) ascend (`uruj) to this commingled station (maqam-i
mumtazaj) as a result of the companionship (musuhabat) of the solitaries (afrad). And they
observe (nazir) the prototype commingled with the shadow.

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

This is the bounty of Allah. He gives whomever whatsoever He pleases! And Allah is the
giver of magnificent bounties! (Dhalika fadlu ‘llahi yu’tihi mayyasha’u wa ‘llahu dhu ‘l-
fadli ‘l-`azim.) [Q62:4]

While still on the earlier station of the Muhammadan poles, the Mujaddid had also
received the post of the pole of good-instruction-giving from Prophet Muhammad.

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

And the Mujaddid was granted the state of Prophet Muhammad. (peace)

After that, by divine grace (SWT), I was included in his state [i.e. I was given benedictions
from the Prophet Muhammad].

The Mujaddid traverses many lofty stations and finally reached the station of the
prototype commingled with the shadows.

And from that place, I turned my face upwards [and progressed even higher]. And one
time, I reached the prototype (asl) that was commingled [with the shadows]. And I attained
a kind of annihilation and a kind of sustenance (fana’-i va baqa’-i) there [on this station]
like it happened in the previous station

Seventh, the Mujaddid is elevated to the prototype station.

From that place, I was granted elevation to the prototype (asl) stations.

Eighth, the Mujaddid reaches the loftiest station which is the station of the
prototype of the prototype.

And [finally] I reached the prototype of the prototype (asl al-asl). In this last ascent (`uruj-i
akhir), which is the ascent to the prototype stations, I had the spiritual assistance (madad
az ruhaniyat) from Hazrat the Great Succour [Ghauth ‘l-`Azam] Muhyiyuddin Shaykh
Abdul Qadir [Jilani] (qaf). By his miraculous powers (be-quwwat-i tasarruf), he made me
traverse this station. [Finally, he] took me to the prototype of the prototypes.

Then the Mujaddid started his descent back to the earthly realm.

And then he brought me back again at the prototype (asl al-asl va asl gardanidand). From
that place, I was brought back to the world. As a result, all the [previous] stations started
coming back.

5
 Stages of the ascent of the Mujaddid

stage what the Mujaddid experienced on that stage By whose spiritual

intermediation?

1 attains the Naqshbandi attraction Khwaja Baqibillah

2 reaches the end of the Mujaddid’s path upto Hazrat Ali

the divine name, which is his origin of
entification

3 reaches the supreme receptivity or the Khwaja Bahauddin

Muhammadan reality Naqshband

4 soars above the Muhammadan reality Hazrat Umar Faruq

5 reaches the station of the Muhammadan Hazrat Muhammad,

poles, which is the last station of shadowness Khwaja `Alauddin Attar

AND

Prophet Muhammad grants the Mujaddid the

post of the pole of good-instruction-giving

6 reaches the station of the solitaries where

prototype is commingled with the shadow;
some poles may ascend here due to their
companionship of the solitaries

7 reaches the prototype (that is exclusive to the Hazrat Ghauth-i A`zam

solitaries) Muhyi ‘l-din Shaykh
`Abdu ‘l-Qadir Jilani

8 reaches the prototype of the prototype (that is as above

also exclusive to the solitaries)

page 5 p 2 l 9

6
The Transmission of Solitariness
The Mujaddid describes the account of him attaining a supreme transmission
called the transmission of solitariness (nisbat-i fardiyat) that is unique to the
solitaries (afrad).

From my father, I attained the transmission of solitariness, nisbat-i fardiyat, which is

specific to the [station of the] last ascent (`uruj). My father in turn had attained it from an
exalted man (`aziz) [Qadri sufi saint Hazrat Shah Kamal Kaithali (qaf)] who possessed
powerful attraction (jadhdhba) and was famous for his miracles (khawa’riq). However,
due to my own weak perception (basirat) and a weak display of that transmission, I did not
discover that transmission before I had completed the waystations of the wayfaring
(manazil-i suluk) [and had attained an initial level of purification on the sufi path]. Indeed,
I even did not know it at all that I had that [transmission of solitariness].

Shah Kamal Kaithali: Qadri sufi saint from Kaithal which was in the vicinity of
Sirhind. He experienced strong attraction (jadhdhba) and he often used to roam
around that area in an intoxicated (madhdhub) state. He was the sufi teacher of
the Mujaddid’s father in the Qadri tariqa, and the Mujaddid in turn received his
Qadri transmission (nisbat) from his father.

And the Mujaddid receives the capability to perform supererogatory prayers from
his father.

And also, I attained the capability of performing supererogatory worship (tawfiq-i `ibadat-i
nafila), specificly the permission of performing supererogatory prayers (salawatin nafila),
by the assistance from my father [Shaykh Abdul Ahad (qaf)]. And my esteemed father
attained this felicity [of performing supererogatory worship] from his own shaykh [Hazrat
Shaykh Abdul Quddus Ganguhi (qaf)], who was in the Chishti silsila.

Note: The Mujaddid’s father was Shaykh Abdul Ahad. His shaykh in the Chishti
silsila was Hazrat Shaykh Abdul Quddus Ganguhi (ra). It was from Hazrat Adbul
Quddus that Hazrat Abdul Ahad received the permission (ijazat) to perform
supererogatory prayers.

permission (ijazat): Its sufi meaning is that when there is permission from a
master to disciple, energy is transmitted. That is, Hazrat Mujaddid used to attain
energy in his supererogatory prayers trhough the intermediation of his father and
his teachers when he received the permission.

Other-worldly Knowledge

page 6 para 2

7
 The Mujaddid gives an account of his receiving other-worldly or God-given
knowledge. First, he was receiving that knowledge via the spiritual medium of
Hazrat Khidr.

Also, I attained other-worldly knowledge (`ulum-i ladunni) via the spirituality (ruhaniyat)
[or spiritual assistance or medium] of Hazrat Khidr (on our prophet and on him be
salutations, peace and benedictions). However, [it was only] until the time that I passed the
station of the poles (aqtab) [that I was attaining knowledge via that method.]

Second, after he ascended beyond the station of the poles, the Mujaddid started
to receive knowledge from God spontaneously within himself without any
intermediation.

Afterwards, I crossed over (`ubur) that station and progressed (taraqqiyat) to exalted
stations [that are even higher]. Then I started to attain knowledge through myself (haqiqat-i
khod) [spontaneously]. Or I started to attain knowledge [spontaneously] within myself, by
myself, from myself (dar khod, be-khod, az khod). Then I strongly continued to attain
knowledge spontaneously. [lit., nothing else had an opportunity to come in-between.]

The Descent
page 6 para 3

The Mujaddid describes his descent from Allah back to the world of creation. He
crossed over the stations of the imams or founders of the other sufi orders or
silsilas and they gave the Mujaddid the gists of their own transmissions. That
confirms the Mujaddidi belief that the Mujaddidi transmission includes the
transmissions of all the other tariqas.

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

First, the Mujaddid traverses the Chishti station.

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

Second, the Mujaddid traverses the Qubrawi station.

Second, I traversed the stations of the great ones (akabir) of the Qubrawi tariqa (qaf).

The Mujaddid explains the inter-relationship between the Chishti and Qubrawi
stations.

8
 With respect to the ascent (`uruj), both of these two, [Chishti and Qubrawi] stations, are
equal. However, during the time of the descent (nuzul) from above, that [Qubrawi] station
is on the right side of the royal road (shahi rah). And the first station [which is the Chishti
station] is on the left side of that straight path (sirat-i mustaqim).

And he explains the mystery of the royal road that stands between these two
stations. Only poles may travel on this royal road while the solitaries have a
different road to travel.

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

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

During the ascent, both of these stations are equal but during the descent, the
Qubrawi station is on the right side of this royal road while the Chishti station is on
the left.

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

And the first station [that is the Chishti station] is on the other side of that royal road, that
[Chishti station] has only a weak relationship (munasibat) with the [station of the]
attributes.

p 7 para 1
Third, the Mujaddid traverses the Suhrawardi station.

After that, I crossed over the stations of the great ones (akabir) of the Suhrawardi tariqa
whose leader was Shaykh Shihabuddin [Suhrawardi] (qaf). This station is bright with the
light of following the sunna and adorned by the light of witnessing (mushahida) that what
is beyond of the beyond (fawqa ‘l-fawqa).

Having the good fortune of being able to [perform supererogatory] worship is associated
with that station. There are some travelers (salik) who have not yet reached [this station]
but are absorbed in supererogatory worship, and they find comfort in that. Even they
attain a share of that station [of the great ones of the Suhrawardi tariqa] due to their
relationship with this station [as they perform supererogatory worship.] Truly,
supererogatory worship is appropriate for [those sufis who have ascended to] that
[Suhrawardi] station. The others, regardless of whether they are beginners (mubtadi) or

9
 those who have completed their sufi path and reached the end (muntahi), [attain a share of
that Suhrawardi station] due to their relationship with this station.

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

Fourth, the Mujaddid descends to the station of attraction.

Then I descended onto the station of attraction (jadhdhba). This station brings together
(jami`) stations of countless attractions (jami`i maqamat-i jadhdhbat).

Fifth, the Mujaddid descends to the lowest station, which is the station of the heart
or all-comprehensive reality.

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

Mujaddid’s Descent

stage where does he descend to

1 station of the Chishti great ones

2 station of the Qubrawi great ones

3 station of the Suhrawardi great ones

4 station of attraction

5 station of the heart or all-comprehensive reality

Now having made his final descent, the Mujaddid ascends again, he ascends to an
even higher point than he ascended the last time, but this time he becomes stable.

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

10
 Mujaddid’s Final Ascent After the Descent

stage where does he ascend to

Final Above and beyond the prototype stations

(i.e. the station of the prototype and the
station of the prototype of the prototype)

It mabe useful hereo describe the

Sufi Journeys
sequence Type of Journey
1 (initial) ascent towards God
2 (middle) descent to the created beings
3 (final) final ascent towards God

Minha 2

The Pole of Good-instruction-giving

The Mujaddid describes an exalted rank ― the rank of a supreme type of pole of
good-instruction-giving (qutb-i irshad).

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

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

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

11
 An analogy (mathalan) is this ― the light of his good-instruction-giving encircles the entire
world like an all-encompassing sea (darya-i muhit) and that sea seems to be frozen
(munjmad) and truly still (aslan harkat nadarad).

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

In the same way, a person who is absorbed (mutawajjuh) in the zikr of God (ilahi) but is
not face-turned towards that exalted man because he does not know [that exalted man] not
because he denies [that exalted man] ― in such a case he will obtain the same measure of
benefit from that place. However, [the benefit that he will receive will be] more in the first
situation than in the second situation.

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

The group of people who have sincerity (ikhlas) and love (mahabbat) for that exalted man
― even though they may not have his face-turning (tawajjuh) and they may not be
immersed in the zikr of God (ilahi) (SWT) ― still then, because of that love and nothing
but that love (mujarrad-i mahabbat), they will receive the light of well-instructedness
(rushd) and good-guidance-giving (hidayat).

Peace to them who follow guidance. Wa ‘l-salamu `ala mani ttaba`a ‘l-huda.

Minha 3

The Station of Perfection-giving

The Mujaddid describes stations of perfection that lead to the “station of
perfection-giving” (maqam al-takmil).

At first, [on the first station,] the door (dar) that opened up to me had the desire to receive
(dhawq-i yaft) but not the receipt [itself]. Secondly, [on the second station], the receipt was
obtained but the desire to receive disappeared. And thirdly, [on the third station], the
receipt also disappeared in the color of the desire to receive.

And the state of the second [station, where the receipt was obtained but the desire to
receive disappeared] is the state of perfection and “arrival” onto the level (darajatu) of
elect friendship (walayat-i khassa).

12
 And the third station [where both receipt and the desire to receive vanishes] is the station
of the completion of the perfection (maqam al-takmil) or the station of returning to the
creation [i.e. the people] for invitation (da`wat).

The sufi who has experienced attraction from God (jadhdhba) and has made the
effort and completed the step-by-step journey in the structured sufi path (suluk),
only he may realize the second or the third station. The attracted (madhdhub) who
has not done the step-by-step journey (suluk) may only realize the first station.

The previous state (hal) [which is the state of the first station] is being perfect in attraction
(jadhdhba) only.

However, when [step-by-step] wayfaring (suluk) is contained in (indamma) [the sufi’s

journey on the sufi path] and the wayfarer (salik) completes his attainment of the states [of
the first station] then [he advances to the next step, which is] the second station and then
[he advances further to] the third station.

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

The Mujaddid explains that the sufi aspirant should seek to become someone who
is both at attracted-wayfarer and a wayfarer-attracted at the same time. Only then
he can become both perfect himelf and at the same time able to bring others to
perfection.

Therefore he who has realized perfection [for himself] and has also attained the ability to
make others perfect (kamilu ‘l-mukammilu), he is an attracted-wayfarer (madhdhubu ‘l-
saliku). Then he is a wayfarer-attracted (saliku ‘l-madhdhubu). If he has not attained both
of those two [states of attracted-wayfarer and wayfarer-attracted], then he is truly neither
perfect (kamil) [himself] nor is he a perfection-giver (mukammil) [to others]. So do not
become [contented by only becoming] one among those incompetent people [who are
neither perfect themselves nor can make others perfect. But instead, you should strive to
progress higher than them and become a advanced God-realized sufi who can do both
that.]

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

The Stations of Perfection

sequence level the station method of

of reaching

13
1 low the desire jadhdhba
to receive only
(dhawq-i
yaft) but
not the
receipt
[itself].

2 medium the receipt perfection wayfaring

was and (suluk) is
obtained “arrival” it’s integral
but the onto the part
desire to level (indamma)
receive (darajatu) and the
disappeare of elect wayfarer
d friendship (salik)
(walayat-i completes
khassa). his
attainment
of the
states [and
realizes
perfection]
3
supreme And the A more
thirdly, the completion perfect
receipt of the case of the
also perfection previous
disappeare (maqam station
d in the al-takmil)
color of or the
the longing station of
for receipt returning
(dhawq-i to the
yaft) creation
[i.e. the
people] for
invitation
(da`wat).

14
Minha 4

The Naqshbandi Transmission

The Mujaddid alludes to his meeting with his shaykh Khwaja Baqibillah. He attains
the initial grade of the Naqshbandi transmission or nisbat-i naqshbandi.

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

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

Now the Mujaddid is alluding to his more advanced stages, when his Naqshbandi
transmission grew to maturity.

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

Then the Mujaddid had a clear understanding that the matured Naqshbandi
transmission is vastly superior to his initial transmission.

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

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

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

Minha 5

The Granting of Blessings

15
 A Mujaddidi belief is all adherents of this tariqa are elects of God who will be
forgiven in the day of the last judgement and enter paradise without any
judgement. This incident from the life of the Mujaddid is a source of that belief.

Spread the word about the blissful gifts (niyamat) of your Lord. (Wa Amma bi-ni`mati
rabbika fahaddith.) [Q93:11]

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

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

Praise be on Exalted Allah for this! This [gift] is plentiful and pleasant! It is blessed itself
and it blesses the recipient! Allah! Send peace and blessings on Your messenger and our
master Muhammad and his progeny. At last, I was ordered to disclose this incident.

Agar padishah bar dar-i pir-i zan

bi-yayad to-i khajeh sablat nakun

If the emperor comes to the door of the old woman

Khwaja! Don't pull out your moustache [in anger!]

Verily your Lord (Rabb) is very forgiving. Inna rabbaka wasi`u ‘l-maghfirati [Q53:32]

Minha 6

Journey towards Allah

The Mujaddid describes his journey towards Allah or sayr ila ‘llah.

explain origin of entification??????/

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

Journey in Allah (sayr fi ‘llah) is the name for the journey (sayr) in that name (ism) of
Allah, which ends in the one-in-number Person (hadrati ‘l-dhati ‘l-ahadiyat) who is beyond

16
 (mujarrad) even a hint of the names, attributes, modes and crossing-overs (i`tibari ‘l-
asma’i wa ‘l-sifati wa ‘l-shuyuni wa ‘l-i`tibarati).

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

Journey from Allah in Allah

And he also describes his journey from Allah in Allah, sayr `aniLlah bi-’Llah.

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

Allah elects for Himself whomever He wants. All praise belongs to Allah who is the lord
of the world. Allah give peace and blessings to the most exaltedprophet (sayyidu ‘l-
mursalin) Muhammad and his entire family.

Pure person (dhat-i bahat): This term refers to the “person” (dhat) of Allah devoid
of any attributes (sifat). In the Mujaddidi tariqa, we concentrate on the person of
Allah, instead of any of His attributes.

Minha 7

The Perfection of Friendship

The Mujaddid describes the five degrees on the station of the perfection of the
friendship (sayr-i kamalat-i walayat).

In the journey (sayr) in the [station of] perfection of friendship (sayr-i kamalat-i walayat),
there are different steps (aqdam). There are many who have the preparedness (isti`dad) to
attain only one degree (darajat) from the many degrees of friendship (walayat). There are
some who have the preparedness to attain two degrees. And another group has the
preparedness for three degrees. Yet another group has the receptivity (qabiliyat) for four
degrees. Still, there are some who are prepared (musta`id) for five degrees but they are few
in number.

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

17
 Many of my compatriots in the path are related to the third degree, among the previously-
mentioned degrees. And a few are related to the fourth degree. Even fewer are related to the
fifth degree and that is the last one of the degrees of friendship (darajat-i walayat).

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

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

The Degrees of Friendship

Degree That to which that Who has this degree

degree of friendship is
related

1 self-disclosure of the many

acts

2 self-disclosure of the some

attributes

3 self-disclosure of the few

person

4 as above fewer

5 as above even fewer

Beyond all In the past, the companions, at that

degrees time the Mujaddid and in the future
Imam Mahdi

Preparedness and receptivity: Preparedness (isti`dad) refers to the ability of

something or “preparedness” to realize advancement on the path of God-
realization. The related term receptivity (qabiliyat) refers to the ability of something
to “receive” advancement.

18
Minha 8

The Perfection of the Descent

The Mujaddid explains that the higher the sufi ascends in his ascent to God, the
lower he descends in his descent back to the created realm. Sufi’s travel in his path
of God-realization has two segments:

a. the Sufis ascent towards God (`uruj)

b. the sufi’s descent from God back to the created realm (nuzul)

And higher the sufi traveler ascends in his ascent, the lower does he descend in
his subsequent descent.

During the time of the return backward (ruju`-i qahqari), he who has arrived on (waslan-i)
the end of the end, descends to the ultimate limit [i.e. the lowest point] of the low points
(sufl-i ghayat). And when he descends to the ultimate limit of the ultimate limits (ghayat al-
ghayat) [or the lowest of the low points], he confirms that he has “arrived on” the end of
the end.

When the sufi indeed reaches the lowest of the low points i.e. the end of the ends
(nihayat al-nihayat), he no longer employs miracles at all. Instead, he employs
worldly means exclusively. In the Maktubat-i Imam-i Rabbani, the Mujaddid
explains that the reason the Great Succour Abdul-qadir Jilani showed so many
miracles is that because in his descent (nuzul), he only descended upto the subtle
center of spirit (ruh), instead of the heart.

When this descent (nuzul) with this distinction (khususiyat) takes place, the returned
person (sahib-i ruju`), in all his totality (bi-kulliyat-i khod) turns his face towards the
world of occasions (`alam-i asbab). It is not that a part of [the returned person] is face-
turned (mutawajjuh) towards Being of Haqq (SWT) and another part is face-turned
towards the creation (khalq). [Instead, the returned person turns his face totally towards
the created things employing them as worldly occasions and do not at all expect miracles to
take place.] Indeed, [if he would employ miracles instead of worldly occasions] that would
be a sign that he has failed to arrive on the end of the end (nihayat al-nihayat) and to
descend to the lowest point of the low points (ghayat al-ghayat).

The Mujaddid now explains a mystery on prayer (salat) and the subtle centers.
During prayer, the subtle centers of the worshipper are face-turned towards God.
For the obligatory (fard) or sunna salat, it is all the six subtle centers of the sufi, or
during the supererogatory prayer, it is the super-arcanum (akhfa) that is face-
turned. When he finishes the prayer, those subtle centers turn their faces towards
the created things.

19
 This is the summary of this chapter: “Prayer is the station from where the person of faith
ascends in his heavenly ascension (ma`arij). And at the time of the performance of the
prayer (namaz), the subtle centers (lata’if) of the returned person (sahib-i ruju`) are deeply
face-turned (tawajjuh-i khwass) towards the Holy Person (SWT). And it ends when he
comes out of the prayer. As soon as he finishes his prayer (salat), he becomes totally face-
turned (mutawajjah) towards the created things. However, when he performs an obligatory
(fardh) or sunna prayer, his six subtle centers (lata’if-i sitta) becomes face-turned
(mutawajjah) towards the Holy Person (SWT). And when he performs a supererogatory
(nawafil) prayer, only the most subtle (altaf) of these subtle centers [i.e. the super-arcanum
or akhfa] (lata’if) is face-turned.”

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

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

The above idea is a unique knowledge that the Mujaddid received. And this
knowledge synthesizes the sufi direct experiential knowledge and the knowledge
attained through the Koran and the Hadith Literature.

This knowledge (ma`rifat) is a knowledge that was specially given to me. The sufi masters
has recognized that this exalted knowledge (kamal) synthesizes (jam`a) the [knowledge that
is attained by the] two sides (tawajjhain), [one side is the sufi direct experiential knowledge
and the other side is the knowledge attained through the Koran and the hadith literature.]

NOTE: SILA

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

Minha 9

Witnessing
The Mujaddid describes his witnessing of Allah. Many sufi Shaykhs claim to have
witnessed Allah and written about this witnessing..

The sufi masters (mashaykh) have said, “After they have ‘arrived’ on the level of
friendship, the people of Allah ‘witness’ (mushahada) in the interior (dar anfas) [i.e.
internally or within their bodies].”

20
 However, the Mujaddid comments that that alleged witnessing has not been the
true witnessing of Allah.

The external witnessings (mushahada-i afaqi), [i.e. that what the sufi sees] on his journey
towards Allah (sayr ila Allah) [outside of himself], should not be counted.

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

Allah is unqualifiable. So how can he be seen in this world which is qualifiable?

Indeed, He is transcendant.

He (SWT) is “without what manner, bi-chun” and “without how, bi-cheguneh”. And He
cannot [be seen] in the mirror of the how or chun. Then [how can He be seen] in the mirror
of the external world (afaq) or the internal world (anfas)? He (SWT) is neither within
(dakhil) the cosmos nor outside (kharij) of it, and He is neither conjoined (ittisal) with the
cosmos nor disjoined (munfasil) with the cosmos.

14, 8

In the same way, the witnessing or vision of God will also be an transcendant
experience. That’s why the ulama has decided that the beautufic vision of God that
the faithful will see in the last world will also be an trascendant experience.

Similarly, the witnessing or vision (shuhud va ri’wayat) of Him (SWT) is neither in (dar)
the world nor outside (kharij) the world; neither conjoined (ittisal) with the world not
disjoined (infisal) with the world. That is why [the ulama] have said that the vision of the
last world will be `without how’ (bi la kayf) ― beyond the intellect or imagination of the
created beings (`aql va wahm-i kharij).

The Mujaddid alludes that he has received a type of the beautific vision of Allah in
this world. That vision was also seen by some of the companions in the past and it
will be seen by Imam Mahdi in the future as well. And he is describing that first-
hand experience in this writing.

[However, Almighty Allah] has unveiled this mystery (sirr) [of the vision of God] to the
elect of the elect in this world It may be noted that that vision [of Allah that his elect sees
in this world] is not like the vision (ri’wayat nist kal-ri’wayat ast) [which the faithful will
see in the last world]. This [which is seeing Allah in this world] is a great felicity. Very few
people after the era of the blessed companions (daad) have been made felicitous by this
felicity.

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

21
 May Almighty Allah will peace on them who follow good-guidance. And follow the
Chosen One [who is Prophet Muhammad]. Allah give him and his progeny and his noble
companions peace and benediction.

Minha 10

How to Train in the Sufi Path

The Mujaddid instructs a sufi teacher how he should train aspirants on the sufi
path. The aspirant should perform a set of istikhara prayers seeking divine
guidance, and if he does not receive a negative signal only then his training may be
started.

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

First, the sufi aspirant should be taught to repent.

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

Second, the sufi master should instruct the aspirant in that specific tariqa among
all the sufi tariqas that is most appropriate for that aspirant.

After that, the aspirant should be instructed (ta`alim) in that tariqa which is suitable
(munasib) to his preparedness (isti`dad). And he should be given (talqin) in that form of
zikr that seems gentle (mula’im) for his receptivity (qabiliyat). And he should give him
face-turnings and his state (hal) should be observed.

Note: There are many different sufi tariqas, e.g. Qadri, Qadri Mujaddidi, Chishti
Nizami, Chishti Sabri, Suhrawirdiya, archaic Naqshbandi, Naqshbandi Mujaddidi and
so on. A specific tariqa may be appropriate for some, and inappropriate for others.

Third, the master should exhort him to follow the Koran and the sunna.

And he should be taught the manners (adab) and rules (shara’it) of this path. He should be
exhorted to follow the Book, the Sunna and the traditions of the pious predecessors (athar-i
salf-i salihin). You should know that it is impossible to reach the destination without this
emulation (mutaba`at) [of the prophet and the pious predecessors, the salaf].

22
15, -6
Fourth, the teacher should tell the aspirant that all dreams and mystic experiences
that violate the sunna is false.

[The shaykh] should notify [the aspirant] that if he [the aspirant] has any unveiling or
mystic visions (kushuf va waqa’i`) which diverges from the sunna even by the breadth of a
hair then he not consider it. Instead, he [the aspirant] should seek forgiveness (mustagfir)
[from God for experiencing such a deviant unveiling or vision.]
15, -5
Fifth, the teacher should advise the aspirant to follow the beliefs of the
mainstream Sunni community.

At the same time, you should give him religious advice (nasihat) so that he rectifies
(durast) his creed (`aqida) according to the established tenets of the saved sect (firqa’i
najiya) [i.e. the mainstream Sunni community].

Sixth, the teacher should teach the aspirant the sharia and encourage him to
practice it.

And you should hold it necessary to teach him the rules of religious law (ahkam-i fiqhiya)
and emphasize practicing (`aml) that what is incumbent [on you] as per that science. It is
because without the two wings of belief (i`tiqad) and practice (`aml), it is not possible to
fly (tiran) on this [sufi] path (rah) [of God-realization].

Seventh, the teacher should exhort the aspirant to eat only lawful food.

Additionally, you should consider it a good deed (mar`a) to be cautious (ihtiyat) of even a
mouthful of forbidden (muharram) or suspicious (mushtaba) [food.] He should not eat
whatever he finds or from wherever he finds it, until that food has been proven to be sound
(durust) according to the criterion of the shining sharia [that is discussed] in this chapter.

In short, the aspirant must follow the sunna meticulously.

In short, in every matter, this noble verse should be considered, Obey whatsoever the
messenger of Allah has ordered you and stay away from whatsoever he has forbidden.
(Ma atakum al-rasulu fa-khuzuhu wa ma nahakum `anhu fa-ntahu.) [Q59:7]

Knowledge and Ignorance

The Mujaddid here explains why mystic visions and unveilings that some Sufis
experience are ultimately valueless. Many sufi aspirants experience many other-
worldly visions and states, sees lights and colors and realizes other-worldly
knowledge. Many others do not. But when they reach the destination, which is God-
realization, none of these two groups have any superiority over each other.

With respect to their states (halat), the aspirants can be divided into two groups:

23
 1. Either he will have unveilings (kashf) and knowledge (ma`rifat)

2. Or he will be the ignorant and bewildered (arbab-i jahl va hayrat).

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

Now the Mujaddid employs an analogy to explain why these two groups have the
sme rank.

It is like when two individuals who reach the Kaaba from a distant place. One of them
comes seeing all the interesting things (tamasha) [beside the road] from that place of
departure. And he understands (danistan) those things as much as he can understand. And
the other individual comes with both of his eyes closed understanding (ittila`) nothing on
the road from the place of departure.

On the matter of arriving at the Kaaba, both individuals are equal and neither one has any
superiority (ziyadati) in this arrival over the other, although there is a great difference
between them in learning about the places on the road (manazil-i rah).

Regardless of to whichever group the sufi belongs, he becomes ignorant and

bewildered (jhl, hayrat) when he realizes God. Then he realizes that he knows
nothing about God and he could never know God.

However, once they have reached (rasidan) the destination, both of them definitely
(dharuri) become ignorant (jahl). It is because when one truly knows (ma`rifat) the person
(dhat) of Allah, he realizes that he knows nothing about Him and that he can never know
Him (ma`rifat).

Stations of the Wayfaring

16, -7
The Mujaddid teaches us on the stations of wayfaring. Sufis consider that
wayfaring consists of progressing through ten stations. The Mujaddid explains that
three types of divine self-disclosure (tajalli) are related to these ten stations.

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

1. the self-disclosure of the act(s) (tajalli-i af`al)

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

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

24
 the three self-disclosures

self-disclosure of the acts

self-disclosure of the attributes

self-disclosure of the person

stations versus self-disclosures

the station that to which that station

is related

the first nine stations: the stations of 1. repentance self-disclosure of the acts
(tawba) 2. solicitude (`inayat) 3. God-wariness (tajalli-i af`al), self-
(wara’) 4. abstinence (zuhd) 5. patience (sabr) 6. disclosure of the attributes
surrender to God (taslim) 7. contentment (qana`at) 8. (tajalli-i sifat)
gratefulness (shukr) 9. God-reliance (tawakkul)

the final tenth station of good-pleasure (ridha) self-disclosure of the

person of God (tajalli-i
dhati), love of the person
of God (mahabbat-i dhati)

The station of good-pleasure (ridha) is the highest of these stations and only that
station needs the self-disclosure of the person of God (SWT) (tajalli-i dhatiya) and
the love of the person of God (mahabbat-i dhatiya) to develop at all.

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

In their final stage of development, the rest of the nine stations also need the self-
disclosure of the person of God in order to grow to the extreme limit of their
development.

In the same way, all these stations develop to the limit of perfection (bulugh) when they
receive the self-disclosure of the person (tajalli-i dhati) [of God]. Because, complete
annihilation (fana’-i atamm) depends on this self-disclosure (tajalli) [of the divine person].

25
 However, in their initial stage of development, these nine stations need only the
self-disclosure of acts (tajalli-i af`al) and the self-disclosure of attributes (tajalli-i
sifat) in order to grow to their normal level.

However, attaining the rest of such nine stations depends on the self-disclosure of the acts
and the self-disclosure of the attributes.

17.3

Now the Mujaddid describes the ten stations and how the sufi obtains them.

For example, when someone witnesses God’s power (qudrat) over himself and all the
things, then he returns to Him with repentance (tawba) and solicitude (`inayat). He feels
fear and dread [from God and as such he becomes Godwary and abstains from forbidden
things.] And he becomes patient [as he is well-pleased] on whatever God has predestined
knowing that he is powerless [over His pre-destination]. And he realizes that the lord is the
giver of all bliss and giving or forbidding a favor is solely his discretion [and as such he
surrenders to God and becomes contented at what God has destined for him.] 1

At that point, as a necessary consequence, he is elevated to the station of gratefulness

(maqam-i shukr) and places a firm footstep (qadm-i rasikh) onto [the station of] God-
reliance (tawakkul). And when divine generosity and grace (`atufat va mihrbani) self-
disclose on him, then he enters the station of good-pleasure (maqam-i ridha).

After then when he witnesses the divine greatness and magnificence (`azimat va kibriyya),
then he finds the world despised and disreputable (khar va bi-i`tibar). As a consequence, he
is disenchanted (bi-raghbat) with the world (dunya).

The Self-disclosures and the Sufi Path

Self-disclosure of Station of

the divine attribute of power (qudrat) repentance (tawba) and solicitude

For example, when someone witnesses God’s
power (qudrat) over himself and all the things,
then he returns to Him with repentance
(tawba) and solicitude (`inayat).
(`inayat)
then he returns to Him with repentance
(tawba) and solicitude (`inayat).

the divine attributes (sifat), the divine act the first nine of the well-known ten
(af`al) stations

the divine person (dhat) good-pleasure (ridha) which is the last

one of the ten stations of the sufi path

the divine attributes of greatness and finding the world despised and
magnificence (`azimat va kibriyya) disreputable (khar va bi-i`tibar), being
1 This paragraph is interpretive

26
After then when he witnesses the divine
greatness and magnificence (`azimat va
kibriyya),
disenchanted (bi-raghbat) with the world
(dunya).
then he finds the world despised and
disreputable (khar va bi-i`tibar). As a
consequence, he is disenchanted (bi-
raghbat) with the world (dunya).

The Ten Stations in Sequence and their Self-disclosures

sequence the station the self-disclosure

1 repentance self-disclosure of the acts (tajalli-i af`al), and

(tawba) the self-disclosure of the attributes (tajalli-i
sifat) for normal development
2 solicitude
(`inayat)

3-4 God-wariness AND

(wara’)
self-disclosure of the person of God (tajalli-i
abstinence
(zuhd) dhati) and love of the person of God
(mahabbat-i dhati) for development to the
5 patience (sabr) extreme limit

6―7 surrender to
God (taslim)

contentment
(qana`at)

8 gratefulness
(shukr)

9 God-reliance
(tawakkul)

27
10 good-pleasure self-disclosure of the person of God (tajalli-i dhati)
(ridha) and love of the person of God (mahabbat-i dhati) for
any development at all

Attracted-wayfarer and the wayfarer-attracted

The Mujaddid teaches us on the two types of friends of God, the attracted-
wayfarer (madhdhub-i salik) and the wayfarer-attracted (salik-i madhdhub). The
wayfarer-attracted traverses the well-known ten stations of friendship in a
differentiated manner and he realizes all those qualities e.g. patience, God-wariness
in a differentiated manner i.e. these qualities are well-developed in him. Ordinary
people consider them to have saintly characters.

17, -6

You should know that it is the lot of the wayfarer-attracted (salik-i madhdhub) to attain
these stations in a differentiated manner one-by-one (tafsil va tartib).

On the other hand, the attracted-wayfarer (salik-I madhdhub) traverses these

stations in an undifferentiated manner very fast as he is burning in the love of God
and cannot wait to reach Him in this journey of God-realization. And so these
saintly qualities do not appear to be well-developed in him and ordinary people may
not consider them to be at all saintly. However, he does realize the essence of
these stations completely; and in a more complete manner than the wayfarer-
attracteds.

On the other hand, the attracted-wayfarer (madhdhub-i salik) traverses these stations in an
undifferentiated manner (ijmal). It is because divine grace (`inayat-i azali) captivates him
by love in such a way that he proceeds (pardakht) on those stations in an undifferentiated
manner. However, due to that love, he indeed completely attains the cream (zabad) of these
stations (maqamat) and the gist (khulasa) of these waystations (manazil). [And he realizes
these with such a degree of completeness] that it is not possible for even them who
[traverses those stations] in a differentiated manner [i.e. the wayfarer-attracteds].

Peace for them who follow guidance! Al-salamu `ala mani al-taba`a ‘l-huda!
The Two Types: the 
attracted­wayfarer 
and the wayfarer­
attracted
What are their  How do they attain  How the 
primary  the stations of  common 
characteristics? friendship? people 
view 
them?
attracted­ first step: the  undifferentiated  ordinary 

28
wayfarer  aspirants experience manner (ijmal),  people
(madhdhub­I attraction from  completetly attains
salik) God(jadhdhba) the cream and the 
gist
second step:
then they embark on 
wayfaring (suluk) or
they traverse the 
stations step­by­
step by their own 
effort

wayfarer­ first step: differentiated  saintly 

attracted  the aspirants embark manner (tafsil),  people
(salik­I  on wayfaring (suluk) these stations are 
madhdhub) or they traverse the well­developed 
stations step­by­
step by their own 
effort

second step: finally
they experience 
attraction from 
God(jadhdhba)

Minha 11

Negating Everything

The Mujaddid proposes that the sufi aspirant should reject all pre-conceptions that
the sufi masters have proposed on God and instead keep his mind open. He should
bear in mind that he doesn’t need to conceptualize or imagine all those anti-sharia
sufi theories like all-existence-in-one (wahdatul wujud), all-is-one or monism
(tawhid), God-encompasses-the-creation or encompassmentism (ihata) or God-
permeates-the-creation or permeationism (sarayan) etc.

The aspirant should negate all internal and external false gods (nafi aliha’i batil’i afaqi va
anfusi). And he should also erase everything that comes [to his mind] via understanding or
imagination (fahm va wahm), so that the true object of worship (ma`bud-i haqq) can be
established [who is beyond human understanding or even imagination]. And he should
believe that [the idea that] God exists (mawjud) is all [the idea] that is needed (iktifa) [to
be believed in order to progress on the path of God-realization. And he doesn’t need to
conceptualize or imagine all those anti-sharia sufi theories like all-existence-in-one
(wahdatul wujud) or monism (tawhid) or encompassmentism (ihata) or permeationism
(sarayan) etc.]

29
 The Mujaddid now criticizes Ibn Arabi who proposed that God is existence itself.
Instead, he proposes that God i.e. His person (dhat) is beyond and additional to
existence; for existence is created by God. He suggests that the sufi aspirant in his
journey should now avoid focusing on the existence of God, instead should focus on
the person (dhat) of God.

In that realm [of God] (mawtin), existence has no relevance. [And you don’t need to
believe that God is identical to existence like Ibn Arabi believes.] Therefore, you should
seek that what is beyond existence, wujud, [which is the person, dhat of God.]

Mujaddid’s proposition is in line with the mainstream Sunni ulama. It’s also
supported by sufi masters like Shaykh Alauddawla Simnani.

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

Note: Shaykh Alauddawla Simnani

In an ascent (`uruj) of the Mujaddid, he also experienced intoxication. But he also

faithfully followed the past masters of Islam. Yes! He did experience states like
God-encompasses-the-cosmos, God-permeates-the-cosmos, God-is-near-the
cosmos like what the monist Sufis experience. But still he brushed those thoughts
aside, since deep in his heart, he believed in the ideas propagated by the past
masters of Islam which. And he believed that God cannot be compared with the
created things, He is unknowable.

When I [the Mujaddid] ascended above the world of existence [in the Mujaddid’s sayr,
sufi journey] then I was in excessive hal [i.e. then I was intoxicated in the love of God].
But still then, [despite this intoxication I still had some sobriety left, so that] I used to
consider myself a Muslim by my “idea that I should faithfully follow the past masters”
(`ilm-i taqlid) [i.e. since the masters whom I follow used to believe in the articles of faith
of Islam, I also did so, however, I was so intoxicated that I did not experience what I
perceived as per that articles of faith.]. In short, whatsoever comes in mind to describe a
contingent thing is primarily a contingent thing. The Exalted has made his creation
incapable of knowing Him.

Note: What the Mujaddid experienced once in this ascent was the product of
intoxication ― that is not the final answer. This intoxicated experience, the

30
Mujaddid experienced once in the earlier part of his life and later on he progressed
much further and experienced all his states in accordance to the Islamic creed.

Knowing Allah is Impossible

The Mujaddid explains that human beings may never become God and so they
may never comprehend Him. God is fundamentally incomparable to the created
things ― He is beyond, and beyond and still beyond this world.

You should not think that when a contingent being is annihilated and he begins abiding in
Allah (fana fi ‘llah, baqa bi ‘llah), he becomes the Necessary. That is impossible! For it
requires a transformation (taqallub) in the fundamental natures (haqa’iq).

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

You can't hunt a phoenix

O hunter! Pick up your net
He who puts his net out for a phoenix
Returns home empty-handed

Now the Mujaddid criticizes Ibn Arabi and other Sufis who established inter-
relationships between God and the world proposing monist theories such as
existential monism (wahdatu ‘l wujud), encompassment (ihata), permeationism
(sarayan) etc. Ibn Arabi believed that God’s existence is identical to the existence of
the created things. That implies that God is “near”, “with” and “encompassing” to
the creation like a physical object is.

For people [or the Sufis] with great aspiration (buland himmat) who are seeking such an
object [i.e. the person of God, ultimately what will happen is that] nothing will come to his
hand. And he will not find even a clue (nam va nishan) [to the person of God]. There is a
group [i.e. the monist Sufis like Ibn Arabi] that conceives it differently. They find that that
[person of God] is identical to their own persons and create nearness and withness (qurb va
ma`iyat) with Him. [That is, they believe that God and the creation are made of the same
substance and as such God is “physically” near them, with them and encompass them, just
like a physical object can be near them, with them or encompass them.]

Where are You and where am I

Such is this my lord!

Minha 12

Bahauddin Naqshband Interpreted

31
Every shaykh's mirror has two sides but my mirror has six
sides
Bahauddin Naqshband

In this chapter, the Mujaddid explains the true meaning (haqiqat) of a saying of
Bahauddin Naqshband. He writes that no shaykh in the Naqshbandi tradition have
ever before tried to explain its meaning. However, the Haqq has granted him its
real Meaning (haqiqat) and he is only revealing this divinely inspired knowledge.

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

Now, by His own sheer bounty and grace, Haqq (SWT) has manifested the secret of this
mystery to me, this lowly creature. And He taught me its inner meaning (haqiqat)
completely. For this reason, this idea floated in my mind that I clarify this string of pearls
and reveal it. So I am speaking out and interpreting this matter in clear language. After
doing istikhara prayers, I have started on tis chapter. I beseech Allah that He protects me
from errors and grants me the ability!

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

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

3. And on the time of arrival of the sufi shaykhs onto the station of the heart, both of
those sides open up.

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

Since the heart is the organ for cognition for the Gnostic (minha 43), it means
that the Gnostic realizes that knowledge. Then the knowledge flows out to the heart
of the Gnostic. And heart is the organ for cognition in sufi science. So that means
that the knowledge flows out to the gnostic

The analogies

1. mirror=heart of the Gnostic

32
 2. two sides refers to spirit and soul which are on two sides of the heart

The flowchart of argument

1. the gnostic progresses on the station of the heart

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

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

spirit heart soul

On the other hand, the Naqshbandi method is quite different. In this tariqa, the
end has been inserted in the beginning. That's why in this tariqa you can see six
sides in the mirror of the heart (qalb). The detailed description is the following.

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

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

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

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

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

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

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

Premises

mirror=heart of the Gnostic

Six subtle centers exist within the heart

33
 The six sides refer to those six subtle centers

The argument

Naqshbandi masters journey deep inside the heart

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

It may seem like that that knowledge is coming from all the six centers, actually
that is coming from the six subtle centers that exist deep inside the heart

On this station, by the blessings of those masters, many and many [mysteries] were
[manifested] to me. I have verified and scrutinized (tadqiq) [those mysteries]. And obeying
the command of the Generous Lord, And propagate the blessings of Your Lord. Wa amma
bi-ni`mati rabbika fahaddith [Q93:11], now I am [revealing] a few mysteries (ramzi) from
those “many” [mysteries that were manifested to me] and a few allusions from that
scrutinization. It is He (SWT) who protects from errors and grants the ability [to describe].

The Five Levels of the Heart

In the second level, you may progress to the heart of the heart. That heart of the
heart, like the heart itself, also contains all the six subtle centers [described above,
which are points in the human body.]

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

Notw: These six subtle centers are soul, heart, spirit, secret heart, arcanum and
super-arcanum. The four other subtle centers are the four elements (fire, air,
water, earth) which are distributed all over the human body.

Then you may reach the third level.

The heart (qalb) is in the same state in the third level. Except that the arcanum (khafi) is
not manifested there.

Then you may reach the fourth level.

34
 And again the heart (qalb) is in the same state in the fourth level and the secret heart (sirr)
is not manifested there. However, the centers heart (qalb) and spirit (ruh) are manifested in
this level.

Progressing further, you may reach the fifth level of the heart.

In the fifth level, the spirit center (ruh) is not manifested and so only thing that remains is
only the heart that is a purely simple thing (qalbun mahdun wa basitun sirfun). And
nothing to be considered is there [in the heart at the fifth level] except prototypal things (la
i`tibar fihi li-shayyun aslan).

The above means that heart on the fifth level is

The Levels of the Heart: The Manifestation of the Subtle Centers

level name not partially fully manifested not

manifested manifested mentioned

1 heart none none all six: heart,

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

2 heart Arcanum, heart, spirit,

of the soul secret heart, super-
heart arcanum

3 and so Arcanum soul heart, spirit,

on secret heart, super-
arcanum

4 Arcanum, heart, spirit super-

secret heart arcanum,
soul

5 Arcanum, heart super-

spirit, secret arcanum,
heart soul

START EDITING FROM THIS POINT

Note: simple thing, basit,

35
The Sublime Knowledge: Levels of the Heart
The Mujaddid says that the human body, also called the microcosm (alam al-
saghir), is a smaller form of the macrocosm (`alam al-kabir). And this microcosm
or the human body contains everything in the macrocosm.

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

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

p 20 l last

s*uqila= to be polished, refined

p 20 last word, 21 l 1

The Heart: the First Level

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

p 21 l 2 li­annahu

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

P 21 L 3

36
 The relationship that the microcosm has with the heart is the same. We know that all that is
in the macrocosm in a differentiated form appear on the microcosm in the undifferentiated
form. And in the same way, all that is in the microcosm in a differentiated form, all that
appear in the heart in the undifferentiated form. (wa ka-dha ‘l-halu fi ‘l-qalbi ‘llazi
nisbatuhu ma`a ‘l-`alami ‘l-saghiri ka-nisbati ‘l-`alami ‘l-saghiri ma`a ‘l-`alami ‘l-kabiri
min ‘l-ijmalin wa ‘l-tafsilin). [This section is an interpretive translation]

p 21 l 5

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

The Heart: the Second Level

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

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

The Heart: the Third and the Fourth Levels

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

l 11 wa ‘l-zuhuru ‘l-tafsili

On the third level, it appears as a differentiated manifestation (zuhur al-tafsil). And that
[happens because the third level] is polished and illuminated (bi-sabab-i ‘l-siqalati wa ‘l-
nuraniyati), [and as a result the third level gets widened and is given the capacity to
contain more things.]

The Heart: the Fifth Level

p 21 l 13 or ­7 (to p 22 l 2)

37
 In the fifth level, the heart is in the same situation. Indeed, the heart is simple (bisatatihi)
and lacks even the slightest trace of a thing (`adami i`tibari shay’in) after it has realized a
perfect purification (tasfiya).

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

p 21 l -4

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

Note: simple thing, basit, 

p 21 l -3

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

p 21 -2

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

p 22 l 1-2

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

God is Incomparable to the Creation

p 22 line 2

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

p 22 l 4

38
 It is clear , as it is not been hidden that only that thing can be adequate (hariy) for a
relationship [with the person of God] which is the narrow while being the widest thing (al-
dayiqu ‘l-awsa`), the simple while being the simplest thing (al-basitu ‘l-absat) and the
fewest while being the most numerous thing (al-aqallu ‘l-akthar).

There is no such thing. And therefore God cannot be compared to anything in the
creation.

The Most Exalted Gnostic

[There may be a rare] gnostic who has realized knowledge completely and have attained
perfect witnessing (shuhud). Such a gnostic (`arif) may reach this station, which is exalted
in its existence (`aziza ‘l-wujuduhu).and noble in its degree (al-sharifa rutbatuhu).
p 22 line 7
Such a gnostic would become the heart of all the worlds and all the manifestations (qalban
lil-awalimu kulliha wa ‘l-zuhurati jami`yiha). He realizes the Muhammadan friendship
(walayat-i muhammadi) and he is honored by the Muhammadan invitation (da`wat al-
mustafawiyya) (on its owner, [Prophet Muhammad] be salutation, peace and benediction).
p 22 para 2
Therefore, all the poles (aqtab), pegs (awtad) and substitutes (abdal) are within his circle
of friendship (da’irati wilayatihi). And the solitaries and the singulars (afradu wa ‘l-ahadu)
and the rest of the classes of the friends (awliya) are illuminated in the light of his good-
guidance-giving (hidayatihi). It is because such a man is the appointed deputy (na’ibu
manab) of the messenger of Allah (slm) and well-guided (mahdiyu) by the good-guidance
of [Prophet Muhammad,] the beloved of Allah.

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

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

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

This is the bounty of Allah! He gives whomever He wants and Allah possesses
magnificent bounties! Dhalika fadlu Llah. Yu’tihi mayyasha’u wa ‘llahu dhu ‘l-fadli ‘l-
`azim. [Q62:4]

Emulating Prophet Muhammad is the Key

39
p 23 para 2

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

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

Agar padishah bar dar-i pir-i zan

bi-yayad to-i khajeh sablat nakun

If the emperor comes to the door of the old woman

Khwaja! Don't pull out your moustache [in anger!]

Whatsoever that He accepts (qabuluhu) is not caused by anything or occasioned by any

occasion (mu`allalan bi shay’in wa la musabbaban bi-sababin). Allah does whatsoever He
wills (yasha’) and commands whatsoever He desires. By His mercy, Allah elects
whomsoever He wills. And Allah possesses magnificent bounties!

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

Minha 13

Stations of the Spirit

The Mujaddid now exposes the mysteries of the spirit, ruh. Yes! The spirit is
indeed without-what-manner, bi-chun and non-spatial, la-makani. Now we know
that God is also bi-chun and la-makani. However, the qualities of God cannot be
compared with the qualities of His creation. And His without-what-mannerness and

40
non-spatiality are incomparably higher than the without-what-mannerness and
non-spatiality of the spirit.

The spirit (ruh) is from the ‘world of without-what-manner’ (`alam-i bi-chuni). And it is
non-spatial (la-makaniyat). However, when we compare that without-what-mannerness [of
the spirit] (bi-chuni-i u) with the [without-what-mannerness of the] level of Necessaryness
(martaba-i wujub), it [the without-what-mannerness of the spirit] is “what manner itself”
(`ain-i chun)”. And when we compare the non-spatialness of the [spirit] with the true non-
spatialness of He (SWT), it [the non-spatialness of the spirit] is “spatial itself” (`ain-i
makaniyat).

1. spirit is with-what-manner and spatial

2. God is without-what-manner and non-spatial

3. However, God’s without-what-mannerness and non-spatiality is in a far higher degree than

those characteristics of the spirit

The world of the spirits is an intermediary realm, barzakh between this world and
the level of Necessaryness, martaba-i wujub. This world is “with what manner”,
chuni and spatiality, makani. On the other hand, the level of Necessaryness i.e. the
realm of God is without what manner, bi-chuni and non-spatial, lamakani. The
world of the the spirits is in-between them. And so it shares both characteristics.

p 24 l 4

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

this world of the level of Necessaryness or the realm of God

world spirits

The world of the spirits is in-between this world and the realm of God

Descent of the Spirit

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

41
 Now [the spirit] had been connected to this corporeal body (badan-i `anasiri) and it had
been confined within this dark frame (haykal). Then it came out of this isthmus (barzakh)
[that is the world of the spirits] and completely descended into the world of how (`alam-i
chu) [that is this world]. As a result, the color of without-how-ness (bichuni) faded away
from the [spirit].

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

Ascent of the Spirit

page 24 l ­6; 1 line above the para last

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

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

When the spirit (ruh) completed this journey (safr) and when the purpose of the descent
(tanazzul) was attained, it [the descent] reached the conclusion (injam). And it reached
[back to] (rasidan) the realm of the isthmus [that is the world of the spirits, which is
connected] to the prototype (barzakhiyat-i asl). And that ended my return to the beginning.
Could that barzakh be the `alam­i ruh
p 25 l 2

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

The soul in inner peace (nafs-i mutma’inna) is colored by a color (rangi) of the world of
command (`alam-i amr). [Any type of nafs including nafs-i mutma’inna] is an isthmus
between the heart and the body. And so, it [nafs-i mutma`inna] is also located there [in the
barzakh, which is the world of the spirits.]
p 25 l 4
In contrast, the corporeal body (badan-i `anasiri) that is composed of four elements [fire,
air, water, earth] is settled in this world of the engendered things (`alam-i kawn) or [the
world of] location (makan), [meaning the world of created things or `alam-i khalq]. And it
[the body] is polished (pardakht) by good-deeds and worshipful acts (ta`at va `ibadat).
After [the soul have attained inner peace], if [the soul] shows rebelliousness or
disobedience (sarkashi va mukhalifat), then that may be predicated on the “natures”
(taba`i) or constituent qualities of the elements.

42
 For example, let us take the ingredient of fire. By its intrinsic nature (ba ‘l-dhat), fire is
rebellious and quarrelsome (sarkash va mukhalifat). Like the accursed Iblis, whenever
there is an opportunity, it also cries out, “I am better than him! Ana khayrum minhu!”
[Q7:12]

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

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

In the above paragraph, the Mujaddid is referring to the Hadith “we’re coming
from a lesser jihad to a greater jihad.”

Interpreting the Hadith: “ My Satan Has Been Pacified”

p 25 l ­6 

The Mujaddid now gives us an esoteric interpretation on a hadith.

The blessed prophet had said, “My satan has been pacified. Aslama shaytani.”

The Arabic verb aslama may have two different meaning. The first is “to become
Muslim”. And the other meaning is “to become pacified” i.e to enter into a state
where it obeys Allah. The Mujaddid seems to be be employing this esoteric meaning
here.

Now that Hadith has two different interpretations. They are

The First Interpretation

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

Siyahi az habashi KI ra-wa-dal

keh khod rang ast

43
 The black complexion of the Ethiopia
That is his innate color
[However hard do you try
Does it ever go away?]

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

The Second Interpretation

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

It is though that rebelliousness that spiritual growth takes place

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

The Exalted Level (s) of the Heart

p 26 l 7
The six subtle centers (lata’if-i sitta) separates from [the corporeal body] and ascends in
the world of command (dar `alam-i amr). Then the corporeal body (badan-i `anasiri) settles
(istiqrar) in its own station. At that point, this very body becomes the deputy (khalifa) [of
the six subtle centers] and it [the body] does all their work [on behalf of the six subtle
centers.]

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

44
 The meaning is assigned in the other hadith reports as well. For example, “Verily! My
heart is blackened [some of the times]. Innahi layughanu `ala qalbi .” Here, what is
blackened is that bodily part (mudgha), not the reality of the heart (haqiqat-i qalb). For
that is absolutely free from all blackness.”

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

taqallub= see SPK p 106 The Heart

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

falah=waterless country,open space, open country
rish=feather
In another place, the prophet (slm) said, “Allah! O You who make hearts fluctuate! Keep
my heart firm on doing things that pleases You. Allhumma! Ya muqalliba ‘l-qulubi! Thabit
qalbi `ala ta`atika.

p 27 l 2
And the fluctuation (taqallubu) and the lack of stability (`adamu ‘l-thabati) of the heart
(thabitatun) refers to that bodily part (mudgha) because truly, the reality of the [heart] that
brings all together (haqiqata ‘l-jami`ata) does not fluctuate (taqallub) in that manner ― for
that [reality of the heart] is in inner peace (mutma’innatun) and it is deeply rooted
(rasikhatun) in that inner peace. When [Hazrat Abraham] the friend (slm) [of Allah] was
supplicating for the heart to be in inner peace (al-itminani li ‘l-qalbi) then he was meaning
nothing else but that bodily part (mudgha) because his real heart (qalbahu ‘l-haqiqiya) had
already been in inner peace (mutma’in). Even his soul (nafs) was in inner peace
(mutma’in) as it was under the administration of his real heart (bi-siyasati qalbihi ‘l-
haqiqiyi).

Here the Mujaddid is alluding to the Koran, Abraham????????

Shihabuddin Suhrawardi Criticized

p 27 l 7the Prophet said, “……..??????????” 
The author of the `Awarif [-i Ma`arif], [Shaykh Shihabuddin Suhrawardi] (qaf) has
written, “Inspiration (ilham) is the attribute (sifat) of a soul in inner peace (nafsi ‘l-
mutma’inna) that has ascended (`arajat) to the station of the heart (maqami ‘l-qalb). Verily
the variegations (talwinat) and transformations (taqlibati-hin) [of all the colors, in that
case, those] become attributes of the soul in inner peace.” ― It contradicts the previously-
mentioned Hadith report “as you see Him (hua kama tara)”. ?????arabic quote????????

45
 Hazrat Shihabuddin had a hal of a lower maqam and that’s why he contradicted
the Mujaddid.

If Hazrat Shihabuddin could ascend from this above-mentioned station then he surely
would have experienced the [correct] knowledge on the matter (`alima ’l-amra) and would
have realized the truth in what I have told you. In that case, his unveilings and inspirations
(al-kashfu wa ‘l-ilhamu) would have been in accordance with the saying of the Prophet
(salam).
p 27 l ­7

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

p 27 l ­4

What will they comment on this report of the Prophet, “Verily there is a bodily part
(mudgha) in the body of the children of Adam such that when it is wholesome then it
makes the entire body wholesome and when it is corrupt then it makes the entire body
corrupt. Take note! That [bodily part] is the heart. Inna fi jasadi bani-`adama la-
mudghatan idha saluhat saluha ‘l-jasadu kulluhu wa idha fasadat fasada ‘l-jasadu
kulluhu. Ala! Wa hiya ‘l-qalbu” [Hadith: Bukhari]

In this saying, [the Prophet Muhammad,] (slm) has clearly declared this bodily part
(mudgha) to be the heart. And he has created a connection between the wholesomeness and
the corruption of the body (salaha ‘l-jasadi wa ‘l-fasadahu) with the wholesomeness and
the corruption of the heart. Therefore whatsoever is true for this bodily part (mudgha) is
also true for the real heart (al-qalbi ‘l-haqiqiyi). However, this relationship is on the basis
of being the deputy (al-niyabati wa ‘l- khilafati).
p 28 para 2

Spirit Becoming Perfect: Death Before Death

Know! When the spirit is separated from the body (jasad) by the death that occurrs before
the usual kind of death [i.e. the sufi experience of death before death] then the arriving
gnostic (`arif-i wasil) presumes that his own spirit has neither entered (dakhil) the body nor
been outside (kharij) the body. And it is neither attached to the body (muttasil ma`ahu) nor
detached from the body (munfasil ma`ahu). He concludes that the spirit still has a
connection (ta`alluq) to the body. And the purpose is so that the body becomes wholesome.
Also another purpose is to return the perfection of the spirit back to the spirit. And this
connection (ta`alluq) [between the spirit and the body], it is the source of the

46
 wholesomeness and good in the body (jasad). If this connection [between the spirit and the
body] were not there, the entire body would be ruined and worthless.

28, para 3

This is the state between the Necessary on one hand and the spirit and the other [subtle
centers] on the other hand. Verily He (SWT) is neither inside (dakhil) the cosmos (`alam)
nor outside (kharij) it, neither attached (muttasil) with the cosmos nor disattached
(munfasil) from the cosmos. Instead, God (SWT) has a connection (ta`alluq) with the
cosmos (`alam) and through which He creates it (khalqan), sustains it (abqa’) and gives
energy (ifada) [to the spirit] for its perfection and makes [the spirit] suitable (ila’n) for
[receiving] bliss and blessings (li ‘l-ni`ami wa ‘l-khayrati).

p 28, para 4

Question: The ulama of the people of truth, they have not spoken any such thing on the
spirit as what has been spoken. Instead, they have on the verge of not permitting them
(lam yujayyizuhu) [such statements]. And you consider it imperative to follow them [the
ulama of the people of truth] in both small matters and big matters. So how do you explain
this mutual contradiction?

28, last line

Answer: I said that the scholars who know the reality of the spirit (`alimu bi-haqiqat-i ruh-
i) are few. Therefore, because they [the regular alims or scholars] know so little, they have
not said anything on the [little information that they have received via] unveiling on the
[the evolution of the] perfection of the spirit (bi-kashfi ‘l-kamalati ‘l-ruhaniyati). And they
have considered it sufficient to describe it briefly (ijmal). They have avoided this topic out
of fear that the common people (`awam) will fall into error (dalala).

It is because [in one specific level], the perfection of the spirit (kamalat al-ruhiyyata)
appears to be similar to the perfection of the Necessaryness (kamalat-i wujubiyyati). There
is a fine difference between them which none knows except the scholars who are deeply
rooted in knowledge (rasikhuna). So they have narrated this matter in brief and renounced
(inkar) them who clarified it and unveiled its reality. However, they have never renounced
its perfection that has been mentioned earlier.

I [the Mujaddid] am an incompetent person! Still then, I am clarifying and unveiling some
of the major components of the sublime science (khwassihi i`timadan) [of the spirit]. [I’m
narrating this knowledge] by my true knowledge (`ala `ilmihi al-sahihi) and clear
unveilings (kashfihi al-sarihi). By the help from Exalted Allah! By the blessing and as the
present of His beloved [Prophet Muhammad] (SALAM)! Along with it, the suspicion [that
was an obstacle] on describing (ni`atin) this clarification is removed. So try to understand
it.

Spirit Benefits From the Body

47
29, para 2

We know from it (yunbaghi an yu`lama) that just as the body benefits from the perfected
spirit (al-ruhi kamalatin) beyond measures (la tuhsa), so does the spirit as well. It also
acquire from the body sublime energy (fawa’ida `uzma). [Through the body,] the spirit
hears, sees, talks and corporealizes itself into [a separate] body (mutajassidan) [within the
human body.] As a result, the spirit is able to do many tasks related to the corporeal world
(af`alin nasabat bi-`alami ajsad). [That is, the spirit now can do many tasks, which only a
body can do and which the spirit could not have done by itself normally].

Returning Intellect

29, 3, line 1, 2nd sentence

It has been mentioned above that the soul in inner peace (nafs-i mutma’inna) [ascends to
the world of the] spirits and joins them (bar ruhaniyan mulhaqq shod).

And in the world of the corpus (`alam-i ajsad), intellect (`aql) sits in its place [the place of
the soul in inner peace] assuming the name the ‘returning intellect’ (`aql-i ma`ad). At that
time, it thinks only about the last world and does not at all think (indisheh) about living
this earthly life (ma`ishat). And the light (nur) that Allah gives him makes him worthy of
insight (firasat). This level is the end or final level (nihayat) of the levels of the perfection
of the intellect (maratib-i kamalat-i `aql).

The Flowchart

soul in inner peace ascends to the world of the spirits and joins them.

And in the world of the corpus (`alam-i ajsad), intellect (`aql) sits in its place [the
place of the soul in inner peace] assuming the name the ‘returning intellect’ (`aql-i
ma`ad).

At that time, it thinks only about the last world and does not at all think (indisheh)
about living this earthly life (ma`ishat).

And the light (nur) that Allah gives him makes him worthy of insight (firasat).

This level is the end or final level (nihayat) of the levels of the perfection of the
intellect (maratib-i kamalat-i `aql).

Question: The imperfect ones may disagree here. [They may make an alternative claim]
that the end or final level of the levels of the perfections of the intellect should be when it
would forget both this life (ma`ash) and the return (ma`ad) [or the last-worldly life, and

48
 instead concentrate solely on God]. In the beginning the focus (indisheh) of [the intellect]
was nothing but Allah (SWT). Why would it not be the same [at the end]?

The intellect would forget both this world (dunya) and the last world (akhirat)

Answer: [The wayfarer] attains this forgetfulness (nisiyan) on the level of the annihilation
in Allah (martaba’i fana fi-Llah). However, this perfection is realized after many days
journey (marahil) beyond that.

However, many stations above that station is what we are discussing on the
perfection of the intellect (―--).

Here, [in this station,] knowledge comes back after ignorance, the full intensity of the
separation (`aud-i farq) comes after realization of the union (tahqiq-i jam`a) and true Islam
(islam-i haqiqi) is realized after the rejection of Islam in the sufi path (kufr-i tariqat).

Witless philosophers have established four levels (maratib) for the intellect (`aql) and have
reduced (munhasar, mukhtasar) the perfection of the intellect [to those four levels]. That
line of thinking is the result of their ignorance (az kamal na-danist).

Even when it [the intellect] has realized perfection (kamalat), the reality of the intellect
(haqiqat-i `aql) cannot be realized through [that perfected] intellect and imagination (`aql
va wahm) ― that reality can be realzed only via true unveiling (kashf-i sahih) and clear
inspiration (ilham-i surih) collected from the lamp of the light of prophethood (nur-i
mishkat-i nubuwat).

Benediction and peace of Allah on all the prophets and the messengers in general and
especially on His beloved prophet Muhammad!
30 para 3

Explaining the Expression “The Intellect Is the Translator of the Spirit”

Question: Some sufi shaykhs have said, “Intellect (`aql) is the translator, tarjuman for the
spirit. `Aql tarjuman-i ruh ast.” What does it mean?

Answer: The heart (qalb) takes the knowledge (`ilm va ma`rifat) that springs out of its
fountainhead by the method of spiritual reception (bi-talaqqi-i ruhani). And [we already
know that] the heart is from the world of the spirits (`alam-i arwah).

Intellect (`aql) translates (tarjuman) that [knowledge, which has been received by the
heart]. It [the intellect] records and condenses (muharrar va mulakhkhas) that [knowledge]
so that [even] those who are captivated with the world of creation (giriftaran-i `alam-i
khalq) could understand that [sublimely spiritual knowledge that the heart had received
originally]. It is because unless the intellect (`aql) interpretes that [knowledge], it is hard to
understand it, or even impossible.
p30 last line va chun

49
 The bodily part that is the heart (mudgha’i qalbiya) is the deputy of the reality of the all-
comprehending heart (khalifa’i haqiqat-i jam`iya qalbiya). Therefore, that [bodily heart]
realizes the properties of the prototypal [heart, which is a sublime entity of the world of
command] (hukm-i asl). And its [the bodily heart’s] capability to receive (talaqqi) is similar
to the spirit’s capability to receive (talaqqi-i ruhani). [However,] it [that bodily heart]
depends on the translator [that is the intellect].

new subchapter
31, para 1

You should know that there is a time when the returning intellect (`aql-i ma`ad) longs
(shawq) to be adjacent (mujawara) to the soul in inner peace (nafs-i mutma’inna). [When
this longing] reaches the extreme, it elevates [the returning intellect] onto the station of [the
soul in inner peace]. Then [the returning intellect] leaves the mold (qalib) empty. At that
time, wisdom and recollection (ta`aqqul va tadhakkur) [takes the place of the returning
intellect and] settles in the bodily part that is the heart (be-mudgha qalbiya).

Verily, there is advice in this description to him who has a heart. Inna fi dhalika ladhikra
liman kana lahu qalbun.

Then this very heart translates itself.

The Fire Element Pacified

31, p 1,5
Now the sufi pacifies the element of fire in his physical body.

At this time, the gnostic (`arif) inter-relates (mu`amila) with the body. The cry "I am better
than him, Ana khayrum minhu" is an intrinsic nature (nahad) of the fiery ingredient (juz)
[of the body]. And [at that time that element fire] is dealt with and it is reduced to
obedience (inqiyad). And degree by degree, it [the element fire] is ennobled by the noble
gift that is true submission to Allah or the “inner” Islam (islam-i haqiqi).

Here the word islam-i haqiqi means not the “outer facets” of the religion of Islam
but instead a true submission to Allah or the “inner” Islam. In that state, the
Gnostic unquestioningly obeys Allah always.

[And when the element fire realizes true submission,] its satanic robe (khil`at-i iblisi)
comes off. And it reaches the prototypal station of the soul in inner peace (be-maqam-i asl-
i nafs-i mutma’inna). And it [the bodily ingredient or the element fire] becomes the
substitute for the principal (na’ib-i munab) that is [the soul in inner peace.]

[At that time, two transformations take place] within the mold (qalib) [or the physical
body.]

50
 1. The bodily part (mudgha) [i.e. the physical heart] becomes the deputy (khalifa) of the
real heart (qalb-i haqiqi) [that is in the non-spatial realm nearer to God.]

2. And the fiery ingredient (juzw-i nari) [or the element fire in the human body] ― it
becomes the substitute for the principal (na’ib-i munab) that is the soul in inner peace
(nafs-i mutma’inna).

zar shad mis-i wujud-i man

az kimiya-i `ishq

The copper of my body turns to gold

By the alchemy of burning love [for God]

The Air Element

31, last para (juz’i hawa­ii)

Air is the second element of the human body.

The ingredient “air” is related to the spirit (ruh). So when the wayfarer “arrives on” (usul)
and ascends (`uruj) to the station of the air (be-maqam-i hawa), it happens that he
recognizes this very air as the proof that he has realized God (`unwan-i haqqaniyat). And
he becomes a captive in that station.

In the same way, this very witnessing [that is so wrong and defective] comes in hand in the
station of the spirit [as well] and captivates the wayfarer. Some sufi shaykhs have said,
“Fot thirty years, I have worshipped the spirit (ruh) as God (khuda) [mistakenly while I
was on that station. Only] after I have traversed that station, I have [been able to]
distinguish between the truth and the falsehood.” This ingredient of air ― as it is related to
the station of the spirit ― takes the place of the station of the spirit within the mold. And in
some instances, this [ingredient of air] acts as if it is the spirit.

The Water Element

The third element in the human body is water.

The ingredient water is inter-related (munasib) with the reality of the comprehensiveness of
the heart (haqiqat-i jami`a’-i qalbiya). It is for this reason that its energy (faydh) is in each
and every thing. As the Koran says, I have made every living thing from water. Wa ja`alna
min al-ma’i kulla shayyin hayyin. [Q21:30] Its place of return (baz gast-i U) is also the
bodily part heart (mudgha’i qalbiya).

The Earth Element

32,3

51
 The ingredient earth is the major constituent (juzw-i `azim) of that mold [that is the human
physical body.] By its intrinsic nature (sifat-i dhatiya), it is bad and nasty (dana’at va
khissat). However, after it has been purified (-----) [of that evil nature], it [the earth
element] rules over and dominates (hakim va ghalib) the mold (qalib). [The element earth]
rules whatever that is in the mold [or the physical body]. And [that whatever that is in the
physical body] takes on the color [of the earth].

[The earth element dominates] because it constitutes the entire [mold] (jam`iyat-i tam].
Indeed, every particle (ajza’) of the mold is truly a particle (ajza’) of [the earth element].
For this reason, the terrestrial earth (kura’i ardi) is the center (markaz) of the elements
(`anasir) and the celestial spheres (aflak). And the center (markaz) [of that earth] is the
center of the entire cosmos (`alam).

diagram

Conclusion of the Elements

In such a situation, the inter-action of the mold (mu`amila’i qalib) concludes and it [the
mold] comes to the end of ascent and descent (nihayat-i `uruj va nuzul). It is the moment
that it [the mold] reaches perfection in its ability to make others perfect (kamal-i takmil).
This is that end (nihayat) that returns to the origin (bidayat).

Separation after Union (farq ba`d al-jam`)

p 32 para 2

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

DEFINE MOLD

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

p 32 l ­4

Then the spirit, with [all] its own levels (maratib-i khod), positions itself onto the station of
witnessing and presence (maqam-i shuhud va hudur) and away from seeing or knowing
(did va danish) anything that is apart from God (ma sewa). On the other hand, the mold, in

52
 its entirety, become deeply rooted (rasikh) in the station of obedience and servanthood
(twa`at va bandegi). This is the station of separation after union (farq ba`d al-jam`).
Exalted Allah grants success in realizing perfection (kamalat).

33,1

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

33,3
At this time, the spirit attains the characteristics (hukm) of the body (qalib) and follows it.
And it becomes that if the body is present (hadir) then the spirit is also present and if the
body is heedless (ghafil) then the spirit is also heedless. However, when one performs the
prayer (namaz), the spirit ― with all its levels ― turns its face (mutawajjah) towards the
Holy Being (SWT) even when the body is heedless (ghafil). It is because, for the person of
faith (mu’min), prayer is the platform from where he ascends to the heavens (ma`arij).

FLOWCHART   Separation after union
1. the spirit ascends to the station of the spirit, its 
domicile

2. still then, the spirit concentrates on the world, in 
order to nurture the mold
3. When this nurturing concludes, 

4. the mold  5. And the spirit turns its 
realizes  attention off the mold. And
perfection and  instead the spirit turns 
the state of  its attention wholly 
slavehood of  towards God
God. 
6. And the mold  7. And the spirit progresses 
becomes  to the station of 
obedient and  witnessing and presence. 
worshipful  Therefore, it sees or knows
towards God only one thing ― God

The Station of Invitation\ In Praise of Heedlessness

p 33 para 2

53
 You should know that when [the sufi] who has reached [or “arrived” with] God returns
completely (ruju`-i wasl-i kulliyat) then he reaches the best stations for inviting [people
towards God] (akmal-i maqamat-i da`wat).

A large group of people (jam`I kathir) pay attention because of this heedlessness (ghaflat).
[On one hand,] the [truly] heedless ones (ghafil) do not pay any heed to this [good]
heedlessness (ghaflat). [On the other hand], the [truly] attentive ones (hadiran) do not know
about this coming back (raj`at) [to an attentive state of mind, because they are still
heedless].

p 33 para 2 l 3

This station deserves praise although apparently it deserves censure. People of little
understanding may not understand this. However, if I describe the perfections (kamalat) of
this heedlessness (ghaflat), then no one will ever want to be attentive (hudur).

This is that heedlessness (ghaflat) that has granted the most distinguished of men
superiority (fadilat) over the most distinguished of the angels.

explain angel man superior

This is that heedlessness that has made Hazrat Muhammad (slm) the mercy to the
inhabitants of the cosmos (rahmat-i `alimiyan).

This is that heedlessness that elevates one from of friendship to prophethood.

This is that heedlessness that elevates one from the prophethood to the messengership
(risalat).

This is that heedlessness that has granted superiority to the friends who live in the society
(`ashrat) over the friends who live in seclusion (`azlat).

This is that heedlessness that has granted superiority to Hazrat Muhammad the messenger
of Allah (slm) over [Hazrat] Abu Bakr the great champion of truth although they were [so
similar that they were] like two ears of the same horse.

This is that heedlessness that has granted superiority to sobriety (sahw) over intoxication
(sukr).

This is that heedlessness that has granted superiority to the prophethood (nubuwat) to
friendship (walayat) despite what the defective ones say.

Here the Mujaddid is criticizing Ibn Arabi who proposed that friendship is superior
to prophethood in some contexts.

54
 This is that heedlessness, due to which, the pole of good-instruction-giving (qutb-i irshad)
is superior to the pole of the substitutes (qutb-i abdal).

This is that heedlessness which Hazrat Abu Bakr the great champion of the truth desired.
In this context, he used to say, "Alas! How I wish that I could be an absent-minded act
(sahw) of Muhammad".

This is that heedlessness before which attentiveness (hudur) becomes its lowly servant.

34, para 1, 6

This is that heedlessness for which its “arrival” (wusul) is prior to (muqaddima) its
attainment (husul).

This is that heedlessness which outwardly appears to be regress (be-surat-i tanzil) but in
reality, it is progress (taraqqi).

34, 8

This is that heedlessness which confuses the elect on the commoners (khwas ra be-`awam
mushtabeh misazand) and hides the perfections [of the commoners] (qubab-i kamalat-i
ishan migardad).

Gar be-gu’im sharh-i in

Bi-hadd shod

If I explain it
It would be limitless.

A little points out to a lot. A drop [of knowedge that is described here] indicates that there
is [a body of knowledge as big as] a sea-like body of water (al-bahru ‘l-ghadir) [beyond
that what has been described here]. Peace to them who follow guidance and fully follow
the Chosen One [Prophet Muhammad]! On him and on his progeny be the most complete
and the most perfect salutation and peace!

Minha 14

On the Exalted Station of Prophet Muhammad

Prophet Muhammad (slam) has been exlated over all other prophets as he is unique one
who has been graced with the

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

55
 Question: Does not this statement prove that the perfect ones (kummal) of this community
are superior to the rest of the prophets [other than Prophet Muhammad.] Would that not
contravene the creed of the Sunni community ? [It is because they believe that the highest
of the companions is below the lowest of the prophets!] And this superiority (fadl) is not
partial (juz’i) ― if it were then there could be some doubt on this elevation [of the
prophets] ― but instead it is universal (kulli).

Yes! The lowest of the prophets is higher than the greatest of the friend of Allah.
And this principle is universal, not partial. If it were partial, then in the cases of
some of the prophets, we could say that there are friends who are greater than
them. But we can not say that since this principle is universal. Therefore, any of the
prophets is superior to each and every one of the friends or ‘the perfect ones.”

It is because superiority between men is in accordance to their nearness to God (qurb-i

ilahi) (SWT). All other excellences that one may have are below this excellence.

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

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

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

dar qafila’i keh ust danim neh rasam

in bas keh rasad ze dur bang-i jarasam

That is the caravan, which is there

I know that but I can not reach there
This is enough that I hear the sound
Of its bells, from afar.

This situation is analogous to the idea that the pir is superior to the disciple, as a
general rule.

56
 You may know that sometimes disciples (muridan) may have the idea about their own pirs
that after they have attained the station of their pirs, they have reached equality (musawat)
[with the pir]. However, the truth on this inter-relationship has been mentioned before.

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

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

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

Minha 15

The Reality of the “States”

Here the Mujaddid explains the question, “For a sufi, why does a specific state
appear, disappear and then reappear again?”

Question: A dervish asked “What is the reason (sabab) behind it? While traversing this
path, a hal or state appears and then at a later time, it disappears. After some more time
the [same state] re-appears and after some more time it again disappears. The same
sequence continues to repeat as long as Allah wishes so. [How do you explain it?]

The Mujaddid explains that for each sufi, at every instant of time, a specific subtle
center predominates. And he is colored by the “state” of that predominant subtle
center.

Answer: Man has seven subtle centers (latifa) and each subtle center has a unique time
when it [predominates. And at that time, that specific subtle center] rules and administers
(dawlat va sultan) [all the other subtle centers of that sufi]. To illustrate this point, let us
take the case when] at a specific time, a dervish has a specific state (hal) in a specific
subtle center (latifa).]

Afterwards, if another ???? powerful state (hal) appears

(??? And when that state (hal) grows strong in that
subtle center (latifa),
When if dardiii

57
 with respect to the most subtle of these [subtle centers] appears (darud namud) and the
state that is prior (fawqa) returns/emerges (nuzul namud),

1. [As a consequence,] then that traveler (salik) is totally (be-kulliyat) colored in the color of
that [predominant] subtle center. And [that means that] that state (hal) [of the predominant
subtle center] spreads to all the subtle centers.

2. As long as that [predominant] subtle center enjoys that felicity [of being predominant],
they [the rest of the subtle centers] remain in the same state [that the predominant subtle
center has].

3. When that [so-far-predominant] subtle center’s felicity [of being predominant] ends [i.e.
that so-far-predominant subtle center is no longer predominant], that state [where the rest
of the subtle centers are colored by hal of the subtle center that has been predominant so
far] also disappears [and as a result, the rest of the subtle centers are no longer affected by
the hal of that so-far-predominant subtle center].

Note: Man is composed of ten subtle centers (sing. latifa, pl. lata’if). The first six
are points on the physical body. They are 1. heart, 2. spirit, 3. secret heart, 4.
arcanum, 5. super-arcanum, 6. soul (qalb, ruh, sirr, khafi, akhfa, nafs). The four
others constitute the entire physical body (qalib). They are 7. fire 8. air 9. water
10. earth. These four latifas are also often considered as one single subtle center ―
the body (qalib). If you count it that way, then it is seven subtle centers.

p 36 l -6
After a while, if that same state [that the subtle center had before] reappears [then it could
re-appear in one of these two ways]

1. Either it [the state that the subtle center had before] would re-appear on that “same” first
subtle center. And [as a consequence] for that time, that traveller’s road to progress would
be blocked.

2. Or it [that state] would re-appear on “another” [second] subtle center. And then, [as a
consequence,] the traveller’s road to progress would open up.

And after that state would disappear on that new subtle center, the same inter-action would
take place. It would happen in one of the two ways that happened before. [And this
sequence could repeat itself for a while].

Such is what happens for all the subtle centers.

p.43 paki book
In contrast to the above scenario, if that state “truly permeates” all the subtle
centers (instead of “merely coloring” the subtle centers by its color) then an
amazing transformation takes place. So far the sufi has been experiencing that

58
state transiently only. But now, the sufi attains that “station” where that state is
permanent.

However, if it happens that [that state (hal)] truly (be-tariq-i asalat) permeates (sarayan)
all the subtle centers (lata’if), then [the dervish] relocates from the state (hal) to the station
(maqam). [That is, the dervish, from being a possessor of the state transiently, becomes a
possessor of the station i.e. he has the state permanently.] And he is protected from decline
(zawal) [from that exalted state and instead, he enjoys that state permanently.]

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

Minha 16

Explanation of a Verse in the Koran

Here the Mujaddid is explaining a verse of the Koran.

Allah (SWT) has stated, You who have brought faith! Eat from that tasteful food
(tayyabati) that I have given to you as provision (razaqnakum) and be grateful to Allah,
if you truly want to worship Him. [Ya ayyuhallazina amanu! Akulu min tayyibati ma
razaqnakum wa shukuru li’Lahi in kuntum iyahu ta`budun.] [Q2:58]

The Mujaddid explains. But please note that the Mujaddid replaces the word
tayyibat by the word mustadhdhat, taking his cue according to the Kashshaf, the
Koranic exegesis by Imam Zamakhshari.

This prerequisite (shartiyatu) [if you truly want to worship Him, in kuntum iyahu
ta`budun] has been set (yahtamilu) regarding eating i.e. eat from the delicacies from what
I have provided for you, (akulu min mustaladhdhati ma razaqnakum.) However, [that
permission] is true for you only when you elect Allah [alone] for worship (takhussuhu bi
‘l-`ibadati).

On the other hand, if that pre-condition is not true for you and instead you are slaves of
your [instigating] souls (anfusikum) and immerse yourself in fun and frolic, then you must
not eat the delicacies. For you will be afflicted with an ailment of the inner realm (marda bi
‘l-maradi ‘l-batiniyyi).

Only a sufi who has purified his inner realm has attained that state where he
worships Allah and Allah alone. Because while we may avoid worshipping idols. But
until we have purified ourselves internally through the sufi method, until we have
killed our instigating souls completely and have attained a spiritual re-birth, until we
have realized God-realizatiom; we are still slaves of our instigating souls and we
are partnering our passions as gods. So we have not fulfilled that pre-condition and
so are not permitted to eat the delicacies.

59
 And those eating those delicacies would harm us until we have purified ourselves
through the sufi path.

And the delicacy which is in the sustenance (al-mustaladhdhatu min al-marzuqati), that is
like potent poison to you. However, when you will be healed of this ailment of the inner
realm (al-maradu ‘l-batiniyyu) that is in you, it is then that you may eat the delicacies.

This interpretation uses an explanation from Imam Zamakhshari.

The author of the [Koranic exegesis] Kashshaf, [Imam Zamakhshari] explained the word
tayyibatu or pleasant here by the word mustaladhdhat or delicacies, noting what the word
shukr or gratefulness may mean.

Minha 17

Can Sin Harm a Gnostic?

Here, the Mujaddid properly interprets an ancient sufi saying that has been often
nisinterpreted into antinomian terms. Often the following saying had been
interpreted to mean that once the sufi had realized God, he is free to commit any
sin and that sin would not harm the sufi. That saying is:

Some sufi masters (qaf) have said, He who knows Allah, no sin can harm him. (Man
`arafa ‘l-Lahu la yadurruhu dhanbun.)

The Mujaddid now presents several alternative explanations of this sufi saying all
of which agrees to the sharia. The first explanation is:

It may refer to the sins which the gnostic (`arif) committed before attaining God-realization
(ma`rifat) [i.e. those sins will not harm the sufi.] It is because [conversion into] Islam
erases [the sins] that happened before [conversion to the faith.] And real Islam (haqiqatu ‘l-
islam) is to attaining realization of Exalted Allah [or God-realization] (ma`rifatu ‘Llah
subhanuhu) on the sufi path after attaining annihilation (fana) and sustenance (baqa).
When such God-realization (ma`rifat) is realized, all past sins are forgiven.

The Mujaddid now presents a second explanation that would also agree with the
sharia.

That statement may also refer to the sins committed after attaining this God-realization
(ma`rifat). In that case, “sin” means “small sin” (al-dhanbu ‘l-saghiru) not great (al-
kabiru). It is because that the friends of Allah are protected from those [great sins
anyway]. And small sins are not harmful for him because the [sufi] does not engage in
them repeatedly; instead he repents (tawba) and seeks forgiveness (istigfar) for them
without any delay.

60
 The Mujaddid presents a third explanation now that also agrees with the sharia.

Or the statement may also mean that he [the gnostic] never commits sins. It is because if
no sin is committed, then it means that there is no harm. So it is a tautology.

The Mujaddid condemns the heretical meaning of this statement.

The deviants (sing. mulhid, pl. malahid) interprete this statement as meaning that the
gnostic may engage in committing sins because sin will not harm him. [Those deviants
who believe in that wrong meaning] are clearly wrong and they are patent heretics whose
existence is a threat to the community (batil, zindiq).

The Mujaddid supplicates to God for protection from those heretics.

Paki book p 44 l 7

“They are the gang of the Satan! Take note! Verily the gang of Satan is ruined. Our Lord!
Please do not renounce our hearts to the twisted path after having blessed us with good-
guidance. And bestow on us mercy from You. Verily, you grant bountiful rewards.”

May the Haqq (SWT) bestow His mercy, blessings and greetings to our leader
Muhammad and his progeny.

paki l. 10

I ask Allah the Generous, whose forgiveness knows no bounds, to forgive that gnostic ―
who has realized the reality of Islam, tahaqquq-I haqiqatu ‘l-islam ― for the sins that he
had committed before his God-realization (ma’rifat) unless they are because of oppressing
the people or violating the rights of the people. Because He (SWT) is the lord of
forgiveness and the heart of men are between His two fingers. He can change the heart
however He wills.

All Muslims accept that when a nonbeliever accepts Islam, all his past sins are
forgiven

Actually, all sins are forgiven with the acceptance of Islam except the sins for oppression
of man and violating the rights of man. As it’s well-known [among Muslims]!

The Mujaddid qualifies that belief by saying that the mere external form of Islam is
not sufficient to receive that gift of forgiveness, but that Islam must be the real and

61
perfect Islam. That true Islam has two components ― the first is the external law
and second is the internal purification realized through sufi tariqas.

Therefore, verily, the reality of the matter [i.e. Islam] and the perfection of its adornment
[of Islam] is not [realized] in its external form (laysa limutlaqihi) [which lacks the spiritual
side of islam, namely, sufism.]

upto this should be the 2nd part

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

Now part 3 begins

Minha 18

God Exists by His Person Not by His Existence

Ibn Arabi had proposed that God’s person (dhat) is identical to existence (wujud)
and that divine existence is the only existence that there is. Created things exist
because they “borrow” their existence from God. This science of existential monism
or wahdatu ‘l-wujud has held sway all over the Islamic sufi world. The Mujaddid is
the only major figure to offer a “constructive criticism” to the ideas of Ibn Arabi.

With respect to existence, the Mujaddid proposes that God exists by his dhat,
person, not by his wujud, existence.

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

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

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

Now the Mujaddid comments on this matter.

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

62
 We should not forget that if we rule on the “additionality of existence (ziyadat-i wujud)”,
then it necessitates that the Necessary needs others. However, if we propose on that He
(SWT) exists by His own person and take this existence as an “ordinary qualifier (`ard-i
`am)” then it appears that the statement of many mutakallimuns [kalam-scholars] of the
“people of truth” is correct. And that objection [to the Mujaddid’s proposition] that the
opponents make on the ground of [God] needing others vanishes. And the difference
between these two propositions becomes clear, i.e., [the proposition] that the Necessary
(SWT) exists by His own person but [the divine attribute of] existence truly cannot enter
there and [the proposition] that He exists by His own existence but this existence is
established to be identical to His person.

How does God exist?

Ibn Arabi versus the Mujaddid

Ibn Arabi Mujaddid

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

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

Minha 19

God Exists by His Person

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

We must be cautious [to stay away] from [holding] either of those two [ideas], [be it the
idea that God is] identical [to the person of God] or [be it the idea that the existence of God
is] additional [to the His person] (`ayniyat va ziyadat).

That is we must not believe that God’s person, dhat is identical to His existence,
wujud, as Ibn Arabi proposes; nor should we believe that God’s existence is
additional to His person, as the faylasufs or the mutakallimuns believe.

63
 The habit of Haqq (SWT) (sunnat-i Haqq) is that whatever that may be on the Necessary
level (martaba’i wujub) [as prototypes of created things in the mind of God], He makes its
specimen (namuna) appear on the contingent level. It does not matter if someone knows it
or does not know it.

Note: This appears to be a Ibn Arabi idea. The Mujaddid seems to be saying that
whatever that is in the mind of God is a prototype. And each thing of this world is a
worldly manifestation of its prototype.

And in accordance with that rule, He bring it [that specimen] into existence in the
contingent world

It is regardless of whether the existence is nonexistent or is a secondary intelligible [i.e. a

concept]. (keh wujud har chand mawjud nist va az ma`qulat-i thaniya ast).

 (―) the specimen of whatsoever is determined for creation 
regardless of whether it is known or unknown.!!!!! 

Allah (SWT) has created in the world of contingentess (`alam­i 
imkan) a specimen of an existence with the characteristics of the
Necessary existence (wajib al­wujud). 

It is because although in reality the [attribute of] existence is
not existent (mawjud) and we regard it [that attribute of 
existence, or actually all attributes] to be in the secondary 
level of creation (makhluqat­i saniya)
 

p 46, l 1

Still if we consider His existence to be required (fardh) then He will be existent (mawjud)
by His own person not through some other [attribute of] existence [that exists apart from
His person.]

p 46 l 2

[This rule is] different from the [rule regarding the] existentness’s (mawjudiyat) of the
other [existent things] (mawjudiyat-I digar). [The other existent things] depend on [God’s
attribute of] existence (wujud) [to be existent (mawjud)]; their persons are insufficient [for
them to exist].

How Things Exist according 

64
to the Mujaddid
God the Other Things
God exists by His own  The other things exist by God’s 
person attribute of existences

Indeed, [in case of God], whatever existence that people believe is required for something
to be existent (mawjudiyat-I ashya`) exists (mawjud) then it will exist (mawjud) by His
own person (mawjud be-dhat-I khod). It [God] will not be dependent on some other
existence [even the divine attribute of existence]. What is there to be surprised if the
Creator of existences (khaliq-i mawjudat) (SWT) exists (mawjud) independently (be-
istiqlal) by His own person and truly never dependent on [His attribute of] existence? Why
even bother to discuss the real thing if the ignorants people think it is impossible! Exalted
Allah inspires the truth!

Question: The sages (hukama) [i.e. the philosophers of the faylasuf tradition], the Asharis
and some Sufis [including Ibn Arabi] have proposed that the person of God (dhat) is
identical to His existence (wujud), and even they have also said just what you [the
Mujaddid] have said in the previous exposition. And that is that the person of Allah (SWT)
exists by His person and not by His existence. Therefore, this statement [regarding God
that He] “exists with an existence that is ‘identical’ (`ayniyat) to [His] person” means [that
He] exists by His own person, not by [His] existence. [Could you comment on this
matter?]

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

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

In the light of this accepted proposition, it is not correct to 
say that existence is additional. 

Indeed, by proposing that existence is additional (­­), it is 
only established that the reason in the difference of the two 
groups not because of the existence but because of the attributes
(sifat) ― whether the attributes are within His person or 
additional to His person. 

Both groups accept that Allah (SWT) is existent (mawjud) in His 
existence. There is no difference in opinion between them in this
matter. If there is a difference then it is on whether this 
existence is within His person or additional to His person.

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

65
 Answer: Yes! There is no such existence in the Necessary (SWT) by which the person of
the Necessary (dhat-i wajib) (SWT) exists (mawjud). However, it is fine to say that the
Necessary exists [by an existence if by the term “existence”, we mean a type of] existence
that is said about Him as an “ordinary qualifier (`ard-i `am)” and predicated (mahmul)
derivatively (ishtiqaqan). It is fine to say something like that. Peace.

Minha 20

God is Incomparable

The Mujaddid

We do not worship a God who comes within the compass of witnessing (shuhud), can be
seen, or can be known or can be imagined or conceived. It is because that what can be
witnessed, seen, known, imagined or conceived (mash-hud, mar`i, ma`lum, mawhum,
mutakhayyul)― that is a crafted and newly-originated (masnu` va muhdath) thing just like
him who witnesses, sees, knows, imagines or conceives.
An luqma ke dar D­hAn negunjad talabam 
I am searching for that morsel
That is more than a mouthful

The Purpose of Journeying and Wayfaring

The Mujaddid??????????

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

Anqa shikar kasi nashod va dam baz chin

ke-inja hamisheh bad be-dast ast dam ra

You can't hunt the phoenix

O hunter! Pick up your net

66
 He who puts his net out for a phoenix
returns home empty-handed

The Vision of God

The Mujaddid teaches us on the vision of God that?????

You should know that the vision (al-ru’iyata) [of Allah] in the last world is true. We believe
in it but we do not ponder on its nature (kaifiyat) [because we are] unable [to describe it].

The common people are unable to perceive (idrak) it. However, the elect have been allotted
a share (nasiban) of that station [of the vision of Allah] although it is not called the vision
(ru’iyatan).

Peace to them who follow good-guidance.

Minha 21

God is beyond vision and cognition

God may not be known for He must be experienced through meditation ?????

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

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

raz-i darun-i pardeh

ze randan-i mast purs
kin hal nist sufi-i
`ali maqam ra

The secret of what is beyond the curtain?

Ask the gnostic who is drunk [with love]
The[sober] sufi does not possess
The state of this exalted station

67
Minha 22

God is sheerly unbounded

Many Sufis experience mystic visions and claim that they have come to “know”
God. They bind God who is unbounded. Contradicting them, the Mujaddid views
God as a sheerly limitless, unbounded Being who is unknowable.

The unbounded [being who is God exists] as a sheerly unbounded Being which He is.
(mutlaq bar sarafat-i itlaq-i khod ast). There is no chain (qayd) that binds Him.

So how can we explain this contradiction, between the Mujaddid and the Sufis with
then wrong beliefs? The Mujaddid proposes that what those Sufis see is not God
Himself who is too sublime to be known. Instead what they see is an imperfect
likeness of God.

However, when He is manifested (zuhur) in the mirror of the chained things (marat-i
muqayyad) [or when human beings, who are limited by the limitations imposed by the
human mind, conceive of Him] then by the rule of that mirror [or human mind], His
reflection (`aks) is colored [by the color of human mind] and becomes chained (muqayyad)
[by the shackles or limitations of the human mind] and brought down (mahdur) [from His
sublime unbounded incomparable self to a lower form that can be conceived by the human
mind.] In this way, [God] comes into the realm of [human] vision and knowledge.

 
So what that those sufi masters [including Ibn Arabi] experience is imperfect
vision and knowledge. Instead of being contant with that, we should be aspire for
the true knowledge propagated by the Mujaddidi masters.

Therefore, to consider vision and knowledge (did va danish) sufficient (iktifa) is like
considering a [mere] reflection of that desired object (matlub) sufficient. However, the
highly ambitious are not satiated by such trivial things.

Verily Allah (SWT) loves the limitlessly ambitious (ma`aliya ‘l-himam)!

Allah (SWT)! Include us among the limitlesly ambitious by Your love for the most exalted
man [Prophet Muhammad]! Peace and blessings be on him and on his progeny!

Minha 23

Man is Higher than the Angels

68
 The Mujaddid describes a vision that demonstrates that man is higher than the
angels.

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

“I am doing circumambulation (tawaf) in some place. And another group is also

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

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

This is the preferred --- alternative ending for the first half of the book
+++++++++++++++++++++++++++++++++++++++++++++++

Minha 24

Friends: Not Above Human Attributes

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

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

I have not made their bodies as such they would not eat. 
[Q21:8]

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

69
publicly:

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

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

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

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

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

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

70
animals think that the human qualities of the people of Allah 
(ahl­i Allah) are like their own human qualities and because of 
this belief they are humiliated and left out. This type of error 
is made when the unseen are thought to be seen. Every station has
its own unique distinctions and each place needs their own unique
ingredients. 

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

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

Minha 25

Knowledge Of Contingentness And Knowledge Of Necessaryness (`Ilm-i Imkani,

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

―――――――――――――――­­

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

Question: Sometimes Allah (SWT) elevates a gnostic (`arif) to the
honor of sustenance (baqa) and then sends him back (to the 
possible world) to give perfection to the imperfect (nakis). At 
that time, his knowledge of contingentness (`ilm­i imkani) that 
he had lost before, comes back. That is his knowledge of 
contingentness (`ilm­i imkani) and knowledge of the ― (ma`arif­i 
wujubi) unites. However, according to your interpretation, that 
is like two things of different kinds uniting. How do you explain
that?

Answer: When the gnostic who have nearness to ????? Allah (`arif­

71
i baqi bi­Allah) returns to the world of contingentess (`alam­i 
imkan) then he becomes an 'isthmus' between Necessity (wujub) and
contingent things (imkan) and is colored by the lights (nur) of 
the two stations. 

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

Minha 26

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

If the knowledge of the things (`ilm al­ashya) that leaves during
the level of annihilation (martaba­i fana) comes back during 
sustenance (baqa) then it does not create any blemish in the 
perfection of the gnostic (kamaliyat­i `arif). Instead, this 
return becomes the cause of his perfection. It should be noted 
that his perfection depends on this return. It is because having 
reached sustenance (baqa), the gnostic attains the character of 
Allah. The knowledge of the things is complete in the person of 
Allah (SWT) and the contrary knowledge is a reason of damage.
                                                              
Indeed, it is the condition of the gnostic (`arif) who have been 
colored in the color of Allah. The form (surat) of attaining 
knowledge (`ilm) within the contingent things (mumkin) is that 
the knower (`alim) becomes known(ma`lum) ― and that is the 
mystery (hikmat) in it. Therefore the knower is influenced by the
known. The greater is the knowledge, the greater is the influence
on the knower. As a result, there may be more cgange and 
fluctuation (taqallub) (――) in the knower which is harmful for 
him. 

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

Holy is that person Who does not accept any change in his person,
attributes or Actions despite many different situations. The 
knowledge of the gnostic (`arif) who attains the character of 
Allah is also the same. It is because of it, the form of 
knowledge of the things cannot enter him and so cannot influence 
him or create confusion!!! mixed feeling!!!!. Therefore, it does 

72
not harm him but grants him perfection. This mystery (hikmat) is 
among the deepest secrets of Allah (A!). Allah (SWT), through the
grace of his friend (slm), honors him among His servants whom He 
wants. 
 

Minha 27

The Station of Good-pleasure

makhluq created thing
radhi well­pleased
ridha good­pleasure
nafs soul

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

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

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

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

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

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

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

73
At that time, being well­pleased (radhi) with the created things 
is  bad deed and 
being dis­pleased with bad deeds is obligatory (wajib). 

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

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

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

Peace towards them who follow guidance.

Minha 28
Checked 1­7­07

Reciting the Koran When Following the Imam

The Mujaddid discusses his insight into the important matter in jurisprudence
of reciting Sura Fatiha behind an imam. The Hanafi school says that the 
imam’s recitation of Sura Fatiha in the salat is sufficient, so the followers
should remain silent. All the other schools say that the followers must also 
recite Sura Fatiha ― they draw their decision from a well­known Hadith, There
is no salat without Sura Fatiha. La salata illa bi­fatihati’l kitab (Bukhari,
Muslim)
” The Mujaddid demonstrates that the decision of the Hanafi school is correct
here.

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

74
 However, since I follow the Hanafi school, I decided not to stop reciting Sura Fatiha. And I
started to count it with a kind of disciplined training and striving (riyadat va mujahida). It
is because rejecting one school of sharia in favor of another school is a type of rejection
(ilhad).

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

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

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

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

75
Maturidi

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

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

The Greatness of Imam Abu Hanifa

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

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

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

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

When Hazrat Jesus (slm) will descend (to the earth) in the future, he will practice
according to the school (madh-hab) of Abu Hanifa. Khwaja Muhammad Parsa (qaf) wrote
in the Fusul Sitta, "This very honor (bozorgi) is enough for him that one of the great

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

76
 prophets will practice according to his school. A thousand other honors cannot be
compared to this honor."

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

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

This signification is sufficient

That there has been many friends of God in my school

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

Minha 29

Perfect and Imperfect Guides

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

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

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

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

When a perfect friend authorizes one of his disciples to give 
spiritual nurture after attaining one of the ranks of friendship 
then the authorization is of that nature. Then the disciple is at
the same time perfect and imperfect. And the disciple who has 
attained two or three ranks of friendship becomes like that also 
― he is perfect in one way and imperfect in another. It is 
because unless the last level has been attained, all other levels
can be called perfect in one way and imperfect in another way. 
Still, when a perfect friend authorizes any of his disciples to 
train spiritually after he had attained a certain station of 

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

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

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

Minha 30

yad dasht

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

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

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

Therefore, on the level of the heart,

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

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

However, if you take the meaning of person of Allah (dhat­i Haq) 
as ― (martaba­i wujub) then the person of Allah (dhat­i pak) 

78
coordinates (―­) all the attributes of ―­­ (sifat­i wujubiya). 
Then after traversing all the levels of contingent things (imkan­
i maratib), along with this kind of witnessing (shuhud) yad 
dasht is realized. And this meaning is also taken in the self­
disclosure of attributes (tajalli­i sifat). It is because to have
the attributes in front is not a bar for the presence of the 
person of Allah (SWT) (hudur­i dhat­i Haq taala).

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

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

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

Allah give peace and blessings to [Prophet Muhammad], the noblest of all men (sayyid
al-bashar) and his pure proheny.

79
Minha 31

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

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

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

How Can A Perfect Man Be Imperfect

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

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

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

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

In answer, Hazrat Shibli recited the following poem:

My heart has loved/ [is in love]

But my body does not even know it

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 Had [my body] known it
It would never have become so big?

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

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

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

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

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

Peace to them who follow guidance (hidayat) and take up on following [Prophet
Muhammad] the chosen one. Allah gives the most complete and the most perfect peace
and blessings to him and his profeny.

Minha 32

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The Friends: Their Outside and Inside

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

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

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

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

Minha 33

The Friends of Allah are Hidden

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

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

Or it may be that he will accept the receipt of this transmission
(nisbat) but he will not know with which being (dhat) is this 
relationship. Instead what happens for most of the times is that 
the being, with whom he has the real relatioship, denies him. 
These happen because this transmission ­nisbat) is of a very 
exalted level and the outer side (zahir) is too low in 
comparison. Even the inner side (batin) is influenced by the 
influence of this transmission (nisbat) and become free from 
limits inmposed by seeing (―) and feeling!!! (―). He does not 

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know what is he keeping and with what is he keeping!!!!. 
Therefore he has no alternative but deny that he knows knowledge 
(ma`rifat). 

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

To become incapable of knowing is called knowing.

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

Minha 34

Deviant beliefs (bid`at-i i`tiqad)

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

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

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

Minha 35

Explanation of the Mutashabihat

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

So we say that the Haqq (SWT) is “near” us, but we do not know what that nearness
means. Similarly, we say (that He is) the First but we don't know what does that “first”
means. The meaning of that nearness and firstness does not come within the bounds of our
knowledge or understanding (`ilm va fahm). the Haqq (SWT) is untainted by those
[imperfections. And indeed He is even] higher (bartar) than that. And [He is indeed even

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 higher than] that what we know through our unveilings (kashf) and witnessings
(mushahida). Almighty He elevates Himself higher that that and he is pure from those as
well.

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

Exalted Haqq knows the truth! Peace to them who follow guidance!

Minha 36

Emulation of the Prophet

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

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

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

He who has an evergreen flower garden in his home

Why does he need gardens or the season spring?

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

Minha 37

Love of the Person and Love of the Attributes

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

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

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

In his sayr ila Allah part of his suluk, The Mujaddid climbed to the level of the
attributes, like Rabia did. But he progressed even further, he climbed to the level of
the dhat, person. And he started his return. And it is then that the Mujaddid made
this comment.

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

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

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

Minha 38

Honoring Subjects and Its Teachers

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

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

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

It should be mentioned here that the obligation to the pir is far
greater than the obligation to any one else. Indeed, there can be
no comparison between the obligation to the pir to any other. 
After the the obligation to exalted Allah for His blessings and 
the obligation to His messenger (slm) for his ― is the seniority 

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

Gar bi-gu’im
sharh-i in bi-had shod

What can I say!

Its detailed [benefits]! It’s without bounds!

If I write its benefits

I know that it will be long

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

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

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

We seek the refuge of Allah from this!

page 59, ­2

And its ­­­ (nata’ij va thamrati) Faults 

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Defects in holding the Islamic creed (mu`taqadat­i islamiyya)a a 
break in performing the injunctions of the sharia

 as a result. 

What can he say about the states and ecstasies (ahwal va mawajid) that may come to his
own inner realm? If after having hurt the pir, any physical symptom (athar) from a hal
remains in existence, you may consider it to be an statnic deception (istidraj). At the end, it
[that statanic hal] will turn out to be bad and its end result will be disaster (darr).
explain athar, above
Peace towards them who follow guidance. Wa ‘l-salamu `ala mani ttaba`a ‘l-huda.

Minha 39

The Six Subtle Centers

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

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

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

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

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

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p 60 l -4

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

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

khalq).??????? world of creation?????? However, they have corresponding seats in

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

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

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 Qalb is connected with Prophet Adam, ruh with Prophet Noah, sir is with Prophet
Moses, khafi is with Prophet Jesus and akhfa is with Prophet Muhammad (slm).

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

Death Before Death

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

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It is not necessary for spiritual journey that all subtle centers

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

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

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

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

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

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

station has been reserved (khas!) For the Muhammadan friendship

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

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

(walayat).

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

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

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

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

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

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

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

becomes secure in the station of sustenance in Allah (maqam-i

baqa bi-’Llah)

And attains the character (akhlaq) of Allah.

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

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

create the preface for making him perfect (takmil).

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

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

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

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

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

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

realize this condition without traversing this path.

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

(mutaba`at) of Hazrat Hazrat Muhammad imperative.

May peace and blessings rain on them who follow

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

follow Prophet Muhammad (slm).

Minha 40

Speech of the Lord

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

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

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

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

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

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

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

93
 mundane, temporal realm], then there is no past or future there [in that timeless moment
when God speaks.]

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

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

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

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

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

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

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

While on his stations of ascent (maqamat-i `uruj) on the night of heavenly ascension
(miraj), Hazrat [Muhammad] the seal of the messengers (slm) found Hazrat Jonah in the
belly of the fish. And he found the storm of Hazrat Noah taking place. (slm) And he saw
the people of paradise in the paradise and the people of hell in hell. He found five hundred
years (of earthly time) equal to half a day after entering the paradise. (The Prophet) saw a
rich companion named Abdur Rahman ibn Auf5 entering paradise late, so Hazrat Prophet
asked him the reason for coming late and he gave news of his own trials and tribulations
(`aqibat va mihn) (that he suffered on the way.) He [the prophet]) saw all that in one
moment ¾there was neither past nor future.

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

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 Through the grace of (Prophet Muhammad) the friend of the Haqq (sal), I have
experienced such “states” (i.e., unveilings and mystic visions) once in a while. (In one
those mystic visions,) I (the Mujaddid) saw the angels prostrating before Adam (slm) and
at that time their heads were not raised from the prostration. I saw the angels of the
(Highest Paradise) `illiyin not performing these prostrations, they were not ordered to
prostate. In my vision, they were absorbed (in seeing that. All these past events as well as)
all the happenings (ahwal) that will happen in the last world, they were all seen in that
same (one single all-inclusive) moment.6 [Mabda 40, 62.18-63.13]

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

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

The caravan where my friend is

I know that but I can't go there
????????So his songs
?????????I want to hear from here

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

Minha 41

Engenderingness (takwin)

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

6 Ahmad Sirhindi, Mabda’ va Ma’ad, (Istanbul: Hakikat Kitabevi, 1994), p. 62 l. 18-

p. 63 l. 13, minha or chapter 40

95
that thing are both right. And desiringness (irada) means 
deciding on one of the two options of doing it or not doing it. 
Therefore, the rank of powerfulness (qudrat) is above the rank of
desiringness (irada). The rank of engenderingness (takwin) ― 
which we consider as a sifat­i haqiqi ― is below the rank of 
powerfulness (qudrat) and desiringness (irada). The task for this
sifat is to bringing the decided upon object into existence 
powerfulness (qudrat) is the sifat for marking the direction 
correctly, desiringness (irada) is the sifat for deciding of the 
direction and engenderingness (takwin) is the attribute for 
bringing the decided upon direction into existence. Therefore, 
there is no alternative but to accept engenderingness (takwin) as
a separate attribute. Its level is like "ability to do the work" 
which the ulama of mainstream Sunni community have decided for 
men. There is no doubt that this ability is even after 
powerfulness (qudrat) has been decided upon.It is even after the 
relationship with desiringness (irada) has been decided. The 
firmness for being existant is related to this ability. This 
ability considers doing it important and not doing it is absent 
there.

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

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

Ibn arabi's unveiling (kashf) also agrees to the view of the 
philosophers. Regarding powerfulness (qudrat), he thinks that the
first condition is true and the second condition is false. But if
it happens then ―­­ (idhab) is accepted and as a result desire 

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(desiringness (irada)) has no function. It is becausetwo 
situations (―) are not found here where you determine one out of 
two things of the same kind. However, it can be solved if you 
determine ― (idhab) within the attribute of engenderingness 
(takwin). It is because it is beyond the necessity of need (―­).

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

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

+++++++this may be part 4

Minha 42

Vision of Allah

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

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

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

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

They will only be able to understand two things:

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 1) The viewer will attain knowledge of belief (`ilm al­
yaqin).

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

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

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

Unveiling and Perspicacity (kashf va firasat): the Difference

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

As an example, the Sunni ulama have decided on "powerfulness of 
action" (istata'at ma'al fal) and it is a true and correct 
proposition that has been proven through the light of perpicacity

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and true unveiling (nur­i firasat va kashf­i sahih). But the 
evidences and proofs that they have brought are very weak and 
incomplete. Their strongest evidence:

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

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

The Exalted Rank of the Maturidi School

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

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

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Minha 43

Certitude
On matters of kalam, the Mujaddid believes in the creed of the Sunnis. He believes
in it with a firm certitude much firmer than the certitude with which he believes in
the existence of the sun and the moon! What's the mystery?

The Mujaddid explains that the belief in the heart on the matters of the faith
comes to him directly from the Haqq as inspiration. On the other hand, the belief on
the existence of the sun and the moon comes to his heart indirectly. At first his
organs of perception gather knowledge and then transmits it to the heart. And the
belief that he gains directly in his heart from the Haqq is much stronger than the
belief that he gains indirectly in his heart through his organs of perception.

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

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

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

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

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

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

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

Is hearing is ever the same as seeing?

Minha 41

Engenderingness (takwin)

Engenderingness (takwin) is a real attribute (sifat­i haqiqi) of 
Allah (SWT). The followers of Abul Hasan al­Ashari regard 
engenderingness (takwin) as an additional attribute (sifat­i 
idhafiya). They consider the attributes of powerfulness and 
desiringness (qudrat va irada) as all that is needed for creating
the cosmos. 

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

101
The level of the attribute engenderingness (takwin) is the same. 
It is necessary for it to have the firmness of being existent. 
However, this need (idhab) does not create any change within the 
person of Allah (SWT). It is because it is fixed after the sifat 
powerfulness (qudrat) and sifat desiringness (irada) has been 
fixed. Actually, the real meaning of powerfulness (qudrat) is to 
firmly define (or determine???) doing something and not doing 
something. desiringness (irada) determines one of these two 
sides. This is against the opinion of the wise philosophers. They
regard the first condition (i.e. if He wants He can create) as 
true and regard the second condition (i.e. if He does not want He
does not create) as false. They also deny the attribute 
desiringness (irada). According to them clear need (idhab sarih) 
is obligatory. The person of Allah (SWT) lies much above this 
level.

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

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

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

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

Minha 44

102
Annihilation of Desiringness (fana-i irada)

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

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

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

You will not be able to guide him whom you love. Allah guides him whomever He wants.
(Koran)

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

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

It was not appropriate for the prophet (Koran)

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

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

103
At the same time, it should also be remembered that all the 
desires of Allah (Almighty va shanuhu) is not to His liking e.g. 
unbelief (kufri) and sin (gunah).
!!!!!!!!!!
(Because Allah (SWT) desires (desiringness (irada)) these. Else 
these actions would not even exist and His servants would not 
even done them. 

It is like Allah (SWT) have said:

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

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

Minha 45

Speech of the Haqq is the guide

The word of Allah (kalam Allah) is my leader (imam) on this [sufi path]. And my guide
(pir) is the Koran full of wisdom. Had the Koran not guiding (hidayat) us, we would not
have discovered the method on how to worship the true object of worship (ma`bud-i haqq).
Every fleck [of dust] however small it may be (latif-i altaf) on this path cries out "I am
Allah". And it beckons every traveller (rawanda) on this path to his worship (parast).

That fleck of dust, if it can be qualified with “how, chun”, then it shows itself in the form
(surat) of “without how, bi-chun”. And if it is similar (tashbiya’) [to the worldly things]
then it becomes resplendant in the shape (hi’at) of incomparability [like God is]. Here,
contingent things (imkan) are interwined (mutamazzaj) with the Necessary (wujub). And
newly-originatedness and eternelaness (huduth, qidam) are sown together by the same
string. If it is false (batil) then it shows in the form of truth (surat-i haqq). And if it is
misguided (dalalat) then it appears in the shape of good-guidance (shakl-i hidayat).

As a result, the wayfarer (salik) attains the characteristics of a blind traveller (musafir)
who turns his face towards everything saying, “This is my Lord (haza rabbi)”. The Haqq
(SWT) praises himself by referring to Himself as “the Creator of the heavens and the earth
(khaliqu ‘l-samawati wa ‘l-ardi)" and "the Lord of the east and the west (rabbu ‘l-
mashriqi wa ‘l-maghribi).”

In my ascent (`uruj), all these attributes [that are fitting only to God almighty] were
presented before the imaginary idols (aliha’I mutakhayyila’), and they [those imaginary
idols] were forced (be-ikhtiyar) to reject (aba) [the claim that they possessed those lordly
attributes]. And those [imaginary idols] set down [below the horizon to oblivion].

104
 Consequently, I turned my face away from those [imaginary idols] saying, I do not love
them who set down below the horizon (la uhibbu ‘l-afilin). And I made the person of the
Necessary Existence (dhat-i wajib al-wujud) my sole object of attention (qibla’-i tawajju’).

Supplication

All praise is to Allah who has guided us towards it. Had He not guided us, we would not
be guided. Verily the messengers of our Lord came with the truth. Laqad ja’at rusulu
rabbuna bi ‘l-haqqi.

Minha 46

Belief On Baqibillah

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

Don't Deify the Pir

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

105
 Because he loves his teacher, the disciple believes that the teacher is blessed and
perfect. And this bondage of love becomes the channell through which the disciple
(murid) receives and gives spiritual benefit (fayda) from his teacher.

p 71 para 2 l 3

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

(end)

Minha 47

The Zikr of Negation-Affirmation

The supreme degree of rank (daraja’i `aliya) lies in the [zikr of] negation and affirmation
(nafi va ithbat) according to the “pleasant verse” (kalima’i tayyab) la ilaha illa Llah.

along with the verse of (q`alima tayiba) ―― La ilaha illa Allah, 
in the chanting of negation­affirmation (nafi­ithbat) is that you
have to put everything in the negation (nafi) 

Whatsoever comes before you in vision, knowledge, unveiling and 
witnessing (did, danish, kashf, shuhud), all that 

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 although that may be pure and ineffable and while saying the 
affirmation (ithbat) you will have to say Allah verbally as well 
as in the heart (qalb). Without this, there will be nothing else 
in it. It is like the poem:
Anqa shikar kasi na-shod
Dam baz chin
Ka-inja hamisheh bad be-dast ast
Dam ra
You can't hunt the phoenix
O hunter! Pick up your net
Whosoever puts out a net hoping to catch the phoenix
He returns home empty handed

Supplication

Peace be on them who follow guidance and take up on following the Chosen One. Peace
and blessings be on him and his progeny.

Minha 48

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

The reality of the Koran (haqiqat-i qurani) and the reality of the Divine Kaaba (haqiqat-i
ka`ba’i rabbani) are above the Muhammadan reality (haqiqat-i muhammadi). Therefore the
reality of the Koran (haqiqat-i Koran) has become the leader (imam) of the reality of
Muhammad (haqiqat-i muhammadi) (on their manifestations be salutation, peace and
benediction). And the the reality of the Divine Kaaba (haqiqat-i ka`ba-i rabbani) has
become the place where the reality of Muhammad prostrates (masjud). Along with it, the
reality of the Divine Kaaba is above the reality of the Koran (haqiqat-i qurani). There
everything is without any attribute or color (bi-sifati va bi-rangi). Modes and “crossing-
overs” (shu’un va i`tibarat) are irrelevant there.

The relative positions of the realities

Reality of the Kaaba

Reality of the Koran

Muhammadan reality

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Even there is no ability in that presence (hadrat) to make holy 
and clean (―­).

Anja hameh an ast

Keh barter ze bayan ast

There everything is such

That they cannot be spoken about

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

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

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

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

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

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

108
Jesus will ascend (`uruj) from its position and establish itself 
in the position of the reality of Muhammad that had remained 
vacant.

Minha 49

The Verse of Unity

If the Verse of Unity (kalmia­i tayyiba) "There is no god except 
Allah! La ilaha illaAllah!” did not exist then who would guide us
towards Allah (jalla sultanuhu)? Who would unveil the veil from 
the face of the belief that there is only one object of worship 
(tauhid)? Who would open the doors to the paradise (jannat)? 

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

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

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

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

Minha 50

Sura Falaq and Sura Nas

Hazrat Makhdum Sharfuddin Yahya Maniri (Qaf) has written in his 

109
Maktubat­i Imam­i Rabbani:

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

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

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

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

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

Indeed, I am very much surprised at this statement of Shaykh 
Yahya Maniri (Qaf), 

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

Minha 51

Taqlid

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

110
 Here the principal of affairs (madarikar) is taqlid. Taqlid of the prophets (slm) elevates
one to lofty levels. (darajat) and imitation of the sufis brings one to the greatest station of
ascent (to be blast off on a high ascent or `uruj.).

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

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

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

Bilal's wrong pronunciation as-hadu

Ridicules your correct pronunciation ash-hadu

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

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

Minha 52

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

Hazrat Muhammad the messenger of Allah (slm) is the noblest of all prophets (mursalin),
on him and on them be salutation and peace. How can I even compare him with the rest of
the human beings [who are not prophets]? Hazrat Jesus and Moses (slm) have received
their share from the station of the self-disclosure of the person (tajalli-i dhat) in
commensurate to their level and preparedness (al-martabati wa ‘l-isti`dadi). Allah (SWT)

111
 stated to Hazrat Moses (slm), I have selected you for myself. Wa ‘stana`tuka li-nafsi
[Q20:41] i.e. my person (dhati). And Hazrat Jesus (slm) is the spirit of Allah (ruhu ‘llah)
and the word of Allah (kalam-i u). There is a deep inter-relationship between him [Jesus]
and that master (sarwar) [Muhammad].

76, -7

[On the other hand,] Hazrat Abraham (slm) has that ??????? which 
is on the station of the self­disclosure of divine attributes 
(tajalli­i sifat), still he is extremely perceptive????? (hadis 
al­basar). 

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

77, 1

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

77, 4

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

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

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

Minha 53

112
The Short Journey Versus the Long Journey (sayr ijmali, sayr tafsili)

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

Return After Reaching The Last Point

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

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

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

Minha 54
done 4­13­07

The Station of Good-pleasure

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

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

Answer: Good-pleasure has both an outer form (surat) and an inner reality (haqiqat), as it
is for every other element (arkan) of the faith (iman). In the beginnings, the outer form is
realized and in the ends, the inner reality is realized. When someone appears to be well-
pleased towards God, then the external aspects of the sharia rules that he has attained
good-pleasure. This is analogous to attestation by the heart (tasdiq-i qalbi). When you do
not observe anything contrary to that attestation [of the faith] in someone, then you may
rule that he has attested [faith].

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

Exalted Allah knows the best!

Minha 55

Following the Prophetic Tradition\Rejecting Deviations

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

Reject him who will add any deviation to my faith.

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

114
 Let's us take the case of the tail of the turban. It is
a sunna to suspend the tail of the turban along the 
middle of the back. But some people are now suspending 
it towards the left of the back just like they do when 
the dress the dead in the burial shroud. Many people 
are following them. However, they do not know that it 
is against the sunna. They have rejected the sunna and 
accepted deviations (bid`at) and if they continue on 
the same course of action they will soon reach the 
forbidden (haram). Following whom is better? Our 
Blessed Prophet Muhammad (Allah give him and his 
children peace) or the dead? 

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

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

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

Minha 56

The Jinn

The Mujaddid describes an unveiling on the jinns.

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

“The genies (jinn) are walking on the streets like men. There is an angel over every genie's
(jinn) head and out of fear of that angel, the genies (jinn) are neither raising up their heads
nor looking towards the left or the right but walking straight. They are like prisoners in

115
 shackles powerless to resist. They can do something only when the Haqq permits them to
do so. It seemed that the angels in charge have iron clubs in their hands and they are ready
to kill any genie (jinn) on the slightest sign of resistance.”

It was like a poet had composed:

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

Minha 57

The Reality of Partial Superiority of the Friend over the Prophet

Ibn Arabi’s proposition

Here the Mujaddid comments on an idea of Ibn Arabi: “seal of the prohets” learns
from the “seal of the friends”.

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

Therefore if a friend (wali) attains an excellence (fadilat) from the partial excellences
(fada’il-i juziyya) that the prophet (nabi) had not attained, or if he attains an elect degree
(darajat-i khwass) from the lofty degrees (darajat-i `aliya) that the prophet had not
attained; then the prophet fully shares that partial excellence and that elect degree [with
that friend.] For [that friend] attains that perfection (kamal) by the medium (bi-wasta-i) of
following his prophet and all his perfections (kamalat) is one of the results from the
numerous results of following the traditions (sunnat) of that prophet.
p 80 l 7

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

116
 It is agreed that the friend having this type of superiority over the prophet (nabi) is
permissible (ja’iz) as that [superiority] is [only] partial (juz’i). [And the friend having that
partial superiority] does not oppose [the prophets having superiority] when everything is
considered all-together.

Ibn Arabi, the author of the Fusus [al-Hikam], has written that the “seal of the prophets”
(khatm al-nubuwat) (slm) have taken the knowledge (`ilm va ma`rifat) from the “seal of
the friends” (khatm al-walayat). I [the Mujaddid] refuse to accept that idea and instead
comply with the sharia completely.

The commentators of the Fusus [al-Hikam] have used convoluted logic (takalluf) to justify
[the above statement]. They have said, “Actually, the seal of the prophets (khatm al-
nubuwat) is the treasurer of the seal of the friends (khatm al-walayat). There is nothing
wrong when the emperor seeks something from his own treasurer.”

However, the true meaning of the matter is what I have explained to you. The reason why
they are using convoluted logic (takalluf) is that they do not know the real meaning
(haqiqat).

Allah (SWT) knows best the true meaning of every matter, all of them. Allah gives peace
and bless our beloved Prophet who is the best of all men and his pure progeny! Wa ‘l-
salawatu wa ‘l-salamu `ala sayyidi ‘l-bashari wa `alihi ‘l-athari.

Minha 58

Can A Friend Be Higher Than A Prophet

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

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

Minha 59

The Divine Attributes

117
 The unique knowledge about the attributes that the Mujaddid gives us is this ―
the attribute of livingness is the most sublime attribute being the sheer reality of
God. So he is taking livingness out of the roll of the real attributes, where the
ulama has placed it, and instead classifies it as the “sheer reality” of God. However,
the rest of the ideas about the real and additional attributes are generally
recognized among the entire ulama.

Now the Mujaddid explains to us the mystery of the divine attributes.

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

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

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

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

The Attributes
of God

Type of Definition qualities examples

attribute of the
attributes

1 additional Attributes lower creatorness

attributes(sifat- that are level (khaliqiya),
i idhafiya). connected attributes, provision-
to the many in giverness
created number (raziqiya) and
world many others

2 real attributes attributes higher knowingness,

(sifat-i that relate level, powerfulness,
haqiqiya). to the seven in desiringness,
[except the person of number hearingness ,
attribute of God, seeingness,
livingness] except the speakingness
attribute engenderingness
of (`ilm, qudrat,
livingness iradat, sam`a,

118
 basr, kalam,
takwin)

3 sheer reality represents the livingness (hayat)

(haqiqat-i sirf) the sheer highest
reality of level, one
God in number

Note: Livingness (hayat) is usually classified as a real attribute, however the

Mujaddid creates a new category for it calling it the sheer reality of God.

The most comprehensive of all attributes is the attribute of livingness (hayat),

which is God’s sheer reality.

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

This attribute of livingness is the door to reach God.

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

This knowledge on this attribute of livingness is sublime. Few Sufis know about
this.

Very few people have entered through that door [i.e. traversed all the levels of knowledge
and finally reached the attribute of livingness.] Very few people have also turned their gaze
away from myopia and have instead cast their gaze towards this [attribute of livingness.] If
I reveal even a single secret of this station [of the attribute of livingness] , then I shall be
decapitated.7

It's not proper to say beyond this

It's the best if it remains secret.

7 refers to the hadith narrated by companion Abu Huraira (ra), “I learned two
types of knowledge from the Prophet (slm). The first type is what I’ve told 
you. But if I try to tell you the second type, I’d be decapitated.” [Bukhari]

119
 Peace be on them who follow good-guidance and tenaciously (iltizam) follows [Hazrat
Muhammad] the Chosen on whom and on whose progeny be peace and blessing.

Minha 60

Analogies of God

God does not have any analogy.

Hazrat Haqq (SWT) is not blemished by any analogy (mithal). He has said, “Nothing can
be His analogy! Laysa ka-mithlihi shay’un” [Q42:11] Still, analogies (mithal) are valid
(ja’iz). And analogies have been permitted. For He also says, Allah has the most exalted
analogies. Wa liLlahi ‘l-mathalu ‘l-a`la. [Q16:60]

Yes! In general, the Sufis

The masters of the wayfaring and the companions of the unveilings (arbab-i suluk va
ashab-i kushuf) attain peace through analogies (mithal) and receive comfort through
imagination (khiyal). They see “without what manner, bi-chun” in the analogy of “what
manner, chun”. And they make Necessaryness (wujub) appear resplendent in the form of
contingentness.

The Sufis are misguided because

The sufi traveler (salik) considers analogy as identical to the creator of the analogy (dhi
mithal) [who is God]. And he considers form as identical to the creator of the form (dhi
surat).

For example, these misquided Sufis bring divine encompassment down to eartly
analogy????????

[This attitude of theirs has] even reached the point that they see the form of the
encompassment of the Haqq (SWT) in the things [of the cosmos. That is, they see God
encompassing the cosmos in the same way that a physical object encompasses another
physical object].

And the encompassment that they witness in the world [when one physical object
encompasses another physical object] ― they think that [that is analogous to] the
encompassment when God encompasses the creation. [That is, they interpret that
encompassment by God to be like when one physical object encompasses another in this
world, which is one physical object encompassing another physical object, that] is the
reality (haqiqat) of the encompassment of the Haqq (SWT).

120
 83, -9

However, it is not like that. The divine encompassment is “without what manner” and
“without how” [i.e. unqualified.] He is far removed from being that which comes within
[the compass of] witnessing (shuhud) or unveiling. We believe that the He (SWT)
encompasses everything but we do not know “how it is.” Whatever that we know are
similitudes or analogies (shabh va mithal) of that encompassment.

On the other hand, the encompassment of God is “without what manner” and “without
how” (bi-chun va bi-chegun). And He is beyond being witnessed and unveiled (shuhud,
makshuf). We believe that He (SWT) encompasses everything. However, we do not know
the “how it is” or nature (keh chist) of that encompassment. Whatsoever that we know are
similitudes or analogies (shabh va mithal) of that encompassment. We will have to
interpret the nearness and encompassment of God in such a way that all that becomes
witnessed or unveiled (mash-hud va makshuf) from that [nearness or encompassment] are
similitudes and analogies (shabh va mithal), not the reality.

We also believe that the Haqq (SWT) is “with us” and “near us” but we do not know what
is the real meaning (haqiqat) of this withness and nearness. It says in the sunna: "Our Lord
will be seen smiling." In this saying, the Holy Prophet (slm) is describing the vision as in
analogy (mithal). It’s because the analogy of perfect good-pleasure (ridha) should be a
smiling face. You can also create analogies for hands, feet, faces etc.

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

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

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

Minha 61

There may be discrepancies in this book; however, it should be understood that

that are sufi experiential knowledges. And they depend on the specific hal
and ??????????????????????????

121
 If there is any discrepancy or contradiction in this author’s description of the states,
raptures and ideas (ahwal, mawajid, `ulum, ma`arif), then it should be predicated to the
difference in times and contexts. It is so because each and every moment has its own state
(hal) and ecstasies (mawajid). And for each context, the knowledge (`ulum va ma`arif) is
different. Therefore, there is no contradiction or discrepancy.

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

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

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

in noskheh keh mabda’ va ma`ad benam

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

Terms

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

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